Peter of Alcántara

ON ST. PETER OF ALCÁNTARA, CONFESSOR, AT ARENAS IN SPAIN,

YEAR MDLXII.

PRELIMINARY COMMENTARY.

Peter of Alcántara, confessor, at Arenas in Spain. (S.)

B. B.

§ I. The admirable virtue of St. Peter of Alcántara.

His astonishing zeal for mortification and poverty asserted and vindicated from the Acts of Canonization and the testimony of St. Teresa. Blessed Peter first among all approved the spirit of the holy Mother, and was the untiring helper as well as the chief promoter of her reform of the Carmelites.

[The illustrious virtue of St. Peter of Alcántara, and his eminent love of poverty.] Peter Garavito, scarcely known otherwise than by the name of Peter of Alcántara (because, having laid aside his family name in Religion, he was called after the city in which he had been born), is numbered among those most illustrious lights which in the sixteenth century made Spain, nay the whole Catholic Church, illustrious with the splendour of virtues. He was a man wonderful in every kind of holiness, but especially aflame with an incredible love and zeal for penance and poverty. He is commended for penance on this 19th day of October in the Roman Martyrology, where he is said to have been enrolled in the number of the Saints by Clement IX on account of his admirable penance and many miracles. In the Martyrology of the Seraphic Order he is announced in this manner: At Arenas in Spain, of Saint Peter of Alcántara, confessor, of the Order of Discalced Friars Minor of the strict Observance, who, adorned with admirable penance and the highest virtues and the gift of prophecy, passed to heaven on the day before this day, whom, glorious with many miracles, Clement the Ninth, Supreme Pontiff, enrolled in the number of the Saints. The Reform of which he was the author aims at scarcely anything else than that the spirit of St. Francis of Assisi should be revived among his sons, by following his most strict poverty and the highest rigour of penance. Indeed one would not say rashly that St. Peter attained, and perhaps surpassed, the exemplar he set before himself in both these kinds. This is certain, that in no Order has a rule of such rigid poverty been either prescribed or observed. Whence he is most truly called by Fr. John of St. Mary the Reformer of Reformers. For although there were several at the same time who strove to recall the Seraphic Order to the primitive rigour of the spirit of the holy Founder, yet there was no one who applied himself with such perseverance and such fruit to this work, at once so holy and so arduous.

[2] A synoptic notice of St. Peter from Francis Gonzaga. It will be helpful here, right from the beginning, to set before the eyes that very brief notice of St. Peter which, in the twenty-fifth year after his death, Francis Gonzaga, minister general of the Order of Minors and afterwards bishop of Mantua, committed to print in his eminent Work on the Seraphic Religion [De origine Seraphicæ religionis Franciscanæ, ejusque progressibus; de regularis Observantiæ institutione, forma administrationis ac legibus,

admirabilique ejus propagatione, by Fr. Francis Gonzaga, Minister General of the same Religion. Rome 1587.], where he treats of the convent of St. Andrew of the Mount at Arenas. There died, he says, in this monastery a man of the highest sanctity, the Father Fr. Peter of Alcántara, who, born of freeborn parents at Norba Caesarea, which is a city of Spain and the first seat of the sacred military order of Alcántara, in his sixteenth year professed the Franciscan institute in the province of St. Gabriel, of which he twice (wrongly, indeed: St. Peter administered the province only once) acted as minister provincial with the greatest praise; then, supported by the faculty of a certain apostolic Brief, he penetrated into the more inward parts of a certain mountain under the obedience of the Franciscan conventual fathers, and there built the most poor and most narrow convent of Pedroso (of which mention was made above), and, having been taken up to the government of the present province (of St. Joseph, of which Gonzaga there treats) (not, however, as Provincial, as will be seen below, but as apostolic Commissary), by his sanctity and prudence he increased and adorned it in a wonderful manner. The abstinence of this Father was incredible, so that every third day he took a few half-cooked herbs, sprinkled with ashes or cold water, with a little bread, and spent whole Lents on bread and water only. He was, moreover, most sparing of sleep, so much so that for forty continuous years he indulged in sleep each natural day for only an hour and a half, on the bare ground or on an unpolished, rough plank. For the time that remained to him he devoted more sweetly either to paying the divine praises, or to prayer, or to meditation on heavenly things, in which he was very often rapt. For which reason also he received many benefits from God, best and greatest, and was honoured with the prophetic spirit, by which he foretold many things most certainly. This great Man also added to the aforesaid virtues a certain familiar conversation altogether courteous, cheerful and seasoned with salt, though grave and religious; and besides, voluntary poverty, in which he shone forth wonderfully, and the most profound humility and the highest patience. Adorned at last with these, when for forty-seven whole years he had served the Most High in the greatest purity of heart and fervour of spirit, both in the province of St. Gabriel and also in this present one (namely of St. Joseph), on the 18th day of the month of October, in the year from the saving nativity of Christ 1562, and of his own age the 63rd, after he had most devoutly recited that devout psalm of David, in order the 122nd: I rejoiced at the things that were said to me: fortified with all the sacraments, he rendered his soul to heaven. And this the following miracles indicate most plainly. For when a little Ethiopian boy, wholly useless and contracted, had been brought to his tomb by his mistress, the former wife of Martin de Frias and a resident of the aforesaid town of Arenas, by his merits, God best and greatest working it, he is restored to complete health. And Leonora Gonsalva, an inhabitant of the same town of Arenas, is freed at his tomb too from the paralysis with which she was most grievously afflicted. This Blessed Father also performed more miracles, which, however, we pass over in silence for the sake of avoiding prolixity. So Gonzaga Pp. 1137 and 1138., who is the first of all to have published in print this notice of St. Peter, which accordingly, by this title alone, was by no means to be passed over by us. Besides, we learn from it what fame spread on every side immediately after the death of the holy Man, since these things were written in Italy and published in the City so short a time after his death. For the rest, our discourse will return to Gonzaga elsewhere.

[3] His astonishing mortification and penance The Bull of Canonization embraces the astonishing mortification and penances of St. Peter in these words, and sets them before the eyes as it were at one glance. St. Teresa writes that Peter did not cease from prayer for even a moment of day or night, and that, lest sleep should steal upon him as he prayed, when he was at last compelled to take some rest, he leaned his head, on bended knees, against a stake of wood fixed in the wall. His cell, by the testimony of the same Teresa, did not exceed four and a half feet in length; and it was so low that he was compelled to stay in it on bended knees and with shoulders always bent. During the course of forty years he granted only an hour and a half to sleep; he so loved fasting that he ordinarily prolonged his abstinence from food to three days, and sometimes to eight days: armed besides with a most harsh hair shirt, for twenty years tearing his body with an iron plate set with spikes, twice a day chastising himself most cruelly with scourges, undertaking journeys however long and rough, always with head uncovered and bare feet, through heat and cold, so that when he exposed his bare head to rain and snow, his hair, frozen together by the frost, sometimes fell out, and in the burning summer, under the scorching rays of the sun, he was most vehemently tortured in the head; and he was accustomed to answer those who asked why he always went with head uncovered: that it was wrong to walk before God with the head covered. When he washed his old and cheap sack, he put it on his body wet; and moreover in the freezing winter he often threw himself into icy water. Besides these things, it was customary with him in deepest winter, when the cold of the snow was pressing, to lay aside his cloak and open the window and door of his cell, so that, having taken in the coldest air and frost, his flesh might be tortured more sharply, soon to be freed from the dire torments when he had closed the window and door. By this savage maceration of his limbs he came to such a point that, according to the narrative of St. Teresa, with his dry and bloodless body he presented the appearance of the roots of a tree: and with his eyes sunk into their hollows and his cheeks furrowed by a perpetual shower of tears, he seemed a wonderful image of penance. Thus far from the Bull of Canonization.

[4] [In causes of Beatification and Canonization mortification is diligently and particularly considered.] It is well known that in causes of Beatification and Canonization inquiry must be made diligently and particularly concerning the mortification of the flesh and body Ben. XIV, De Servorum Dei Beatificatione, etc., book 3, chap. XXVIII, n. 1.. Whence Scacchus rightly says De not. et sign. sanctit., sect. V, chap. 2.: The deeds and acts of the Servants of God, not martyrs, which are investigated in order toward canonization, will indeed have to be set aside, in which no zeal for the mortification of the flesh and body has appeared. Wherefore it is not fitting to entertain any suspicion of sanctity concerning these, nor, as I think, will it be lawful to treat of their cult or veneration in the Church of God. And more distinctly Benedict XIV Where cited above, n. 18.: For although, from what has been said above, mortification by long and unprescribed fasts, by extraordinary vigils, by chameuniæ (lying on the ground) and by scourgings voluntarily undertaken, is not absolutely and simply required in order that one may save one's soul; yet since it is required in order that one may arrive at the summit of Christian perfection, and in the Church militant not all who die piously in the Lord, but those alone who are shown by clear proofs to have arrived at the summit of Christian perfection, are entered in the roll of the Saints, there can be no doubt of the truth of the assertion of Scacchus, who taught that silence must be imposed on the cause of a Servant of God, a confessor, if in it there are lacking proofs that he employed, while he lived, due and fitting mortification of the body. A little before he had defined this mortification of the flesh and body to be the care and zeal, with fitting precautions employed, that concupiscence may not resist the spirit or dominate it Ibid., n. 5.; and that it consists in abstinence, fasting, the hair shirt, chameuniæ, voluntary scourgings and similar things by which the flesh is afflicted Ibid., n. 6.. And he notes on this occasion that of voluntary scourging, which are commonly called disciplines, no trace survives in the more ancient monuments of the Church Ibid., n. 7.; adding, however, that it is falsely asserted that Bl. Dominic Loricatus and Peter Damian were the authors of disciplines inflicted voluntarily or with one's own hand, and that before them scourges were indeed in use, but in such a way that one was beaten by another, not that one beat oneself with one's own hands. For, as Baronius writes at the year 1056 Annales, vol. XVII, p. 120, n. VII, Lucca ed.: At the same time also, if not by Peter (Damian) as author, yet with him as certain propagator and defender against those attacking it, there was introduced into the Church that praiseworthy custom that, for the sake of penance, the faithful should afflict themselves with blows, with scourges suitably prepared for this, after the example of blessed Dominic Loricatus, the most holy hermit subject to him. It is established, moreover, that disciplines were also used by Guido, abbot of Pomposa, and by St. Poppo, likewise abbot: Neither of them, however (as Mabillon has it Preface to the first part, sæc. VI of the Order of St. Benedict, n. 39, p. XXI.), could have learned this from the example of Dominic Loricatus, younger than both, much less from Peter Damian, who had not yet written on the matter. And these things in passing. Whoever wishes more may go to Benedict XIV Where cited above, nn. 7, 8, 9, 10 and 11..

[5] What measure is to be used in the mortification of the flesh. The learned Pontiff observes besides Ibid., chap. XXIX, n. 1. that afflictions of the body are not virtues, but instruments of virtues, and therefore are to be exercised with due moderation. Whence St. Thomas Quodlibet. V, art. XVIII., having posed the question: whether a man can sin by fasting or keeping vigil too much? answers: That according to the philosopher (Aristotle) in 1 Politics, one must judge in one way of the end, in another of the things which are for the end. For that which is sought as an end is to be sought without measure; but in the things which are for the end, measure is to be applied according to their proportion to the end: just as a physician makes health, which is his end, as great as he can; but he applies medicine according as it is fitting for producing health. It must therefore be considered that in the spiritual life the love of God is as the end; but fasts and vigils and other bodily exercises are not sought as the end… But they are employed as necessary to the end, that is, for taming the concupiscences of the flesh… And therefore things of this kind are to be employed with a certain measure of reason, namely so that concupiscence be avoided and nature not be extinguished, according to that of Romans XII: That you present your bodies a living sacrifice; and afterwards he adds: your reasonable service. But if anyone so weakens the strength of nature by fasts and vigils and other such things that it does not suffice to carry out due works, for example, a Doctor to teach, a Cantor to sing, and so of the others, without doubt he sins… Whence Jerome says: "He offers a holocaust from robbery who afflicts his body immoderately either by excessive want of food or by lack of sleep." And St. Bernard, as St. Thomas relates in the same place, confessed: That he had sinned in this, that he had weakened his body too much by fasting and keeping vigil. Rightly accordingly Benedict XIV infers Where cited above.: That afflictions of the body need not all be equal in all; that for some of them there is no place at all, when from their use an impediment to other virtues may arise from one's own ministry, or of singularity

the vice may arise from the exercise of certain afflictions; and that, finally, those are to be praised which are employed by the prudent counsel of a spiritual master. Hence also he declares that it was prudently enacted thus in the Constitutions of the Society of Jesus Ibid., n. 8.: The chastisement of the body ought not to be immoderate or indiscreet in vigils and abstinences and other external penances and labours, which are wont both to bring harm and to hinder greater goods. Therefore it is fitting that each one disclose to his confessor whatever he does in this respect Summarium constitutionum, n. 48.. The praised Pontiff had said a little before Where cited above, n. 3.: Is there anyone who would dare assert that those Servants of God are not to be adorned with the honour of canonization who did not prolong a fast without food and drink to forty days? … Who did not remain for the whole time of their life standing upon their feet on a column? And lest anyone should twist these words into a perverse sense, it is added: These things were indeed happily accomplished by some Saints, but they certainly flowed from a special instinct of God: they were also committed to writing, not to be set forth for imitation, but that in them we might proclaim the infinite power and wisdom of God, who is wonderful in His Saints, and who at times commands some things which He wills indeed to be done by some, but wills that men meanwhile be ignorant with what counsel He wills them to be done, until we enter into His sanctuary and understand in His last ends. And indeed, as the same Pontiff observes Ibid., n. 8.: The manner of affliction is not one but various, as the constitutions of human bodies are various, the condition of health various, the dispositions likewise various; not the same occasions and incitements to the virtues are given to all, since more impediments are set against some, fewer against others.

[6] What if life is shortened by penances of this kind? But what if someone by extraordinary penances so tortures his body that he is not indeed hindered from the exercise of the good works which he has to perform by his institute, but nevertheless hastens his death, makes the time of his life shorter? Three things, says Benedict XIV Ibid., n. 6., seem to need weighing for a clear resolution of the question. The first, whether one may lawfully practise immoderate abstinences, fasts, vigils, labours, scourgings and the like in order to die, or to set shorter limits of natural life for himself: and as to this the common opinion of theologians is that it is unlawful and cannot be done without grave sin. The second is whether from the aforesaid fasts, vigils and not moderate scourgings death follows, or an abbreviation of the natural limits of our life; and as to this it seems it can be answered that it is probable, but not certain, either because, according to Hippocrates, things which have been customary for a long time, even if they are worse, are wont to be less troublesome to those accustomed to them, which Gaspar de Rejes confirms with a long series of examples in his Questions, q. 93; or because it is not new that it happens by the special providence of God that the most rigid penitents have prolonged their life beyond the customary limits of life, as is plain from the example of SS. Paul the first hermit, Antony, Arsenius … and others, who, worn down by the greatest hardships of life, prolonged it beyond a hundred years… The third is whether, setting aside the intention of inflicting death on oneself or of shortening life, one may lawfully embrace a harsh kind of life for a supernatural end, namely that he may serve God, that he may bridle concupiscence, even if he foresees that it will hasten his death (let it be duly noted, however, from what has just been said, that this cannot be foreseen with certainty); and in this the true opinion of theologians is that these things can be done lawfully and with merit. Nor is what St. Liguori has to be passed over here [Theologia Moralis, book III, tract IV, n. 371, Mechelen ed. 1828, vol. II, pp. 257 ff.]: If it is lawful for blacksmiths (said the abbot Rancé, founder of the Trappist reform) to diminish their life by working daily almost in the midst of the fire, by which the radical moisture, which human life so needs, cannot but be notably consumed; if it will be lawful for students to impair their health in order to learn the sciences; if it will be lawful for soldiers to expose their life to so many hardships and dangers of death; why will it not be lawful for a religious man to embrace bodily austerities, in order to bring the rebellious flesh into servitude? Nor do these things hold only in those who follow the aforesaid kinds of life from necessity; but also in those who do so freely and by the motion of their own will.

[7] [The rules which the Congregation of Sacred Rites follows in the matter of mortification.] And these are the principles to which the sacred Congregation adheres when the question arises of the virtue of Mortification in relation to the Beatification or Canonization of the Servants of God Bened. XIV, where cited above, nn. 8 and 9.. Inquiry is made concerning excess as well as defect. The oft-praised Pontiff, however, wishes those enrolled in the Congregation of Sacred Rites to be warned Ibid., n. 9. that, when there is question of the mortification of the flesh and body of the Servants of God, they should indeed adhere to the rules indicated above, but should not be so ready either to pass judgment of excess and immoderation; or, so far as some excess or some immoderation appears to them, should not be so ready as to think that the splendour of the virtues is wholly obscured by that excess. And from all these things it is sufficiently established what is the mind of the Church in this matter; prudent indeed, as always, and most wise.

[8] The mortification of St. Peter of Alcántara vindicated. Not, therefore, as it has occurred to some (against whom we have argued these things somewhat at length), did St. Peter of Alcántara go beyond the lawful limits in mortifying his flesh, although he has been with full right called a wonderful image of penance, and had not many equals to himself in this kind. For since he was a man of a great and lofty spirit, and besides, as will be made plain from his life Fr. Laurence in the Life, book IV, chap. VIII., there was given to him, as once to the Apostle, a sting of the flesh, an angel of Satan, to buffet him; with the same Apostle he chastised his body and brought it into servitude. He was also gifted with a sublime grace of prayer and contemplation, to which, if mortification of the flesh and body is lacking, it is very difficult for the way to be opened, as Benedict XIV rightly notes from Gerson Ibid., chap. XXVIII, n. 19.. St. Peter was moreover a vigorous labourer in the vineyard of the Lord, a perpetual example of regular discipline, an untiring promoter of the Observance: whence it may with full right be inferred that the torments of the flesh, however harsh and numerous they were, were no impediment to him in being sufficient to carry out the due works of his ministry. Finally, he departed from this life in the sixty-third year of his age. And who would say that his days on this earth would have been multiplied by a more lenient exercise of penance; and that, the hardships which arose from the voluntary affliction of the flesh being removed, he would not have had to meet equal or even greater dangers to his health? Lastly, by way of a crowning, let there be the words of our James Alvarez de Paz De perfecta contemplatione, vol. III, fol. 1247., praised by Benedict XIV Where cited above, chap. XXIX, n. 9.: He will find also some called to an extraordinary manner of life and to great afflictions of the body, who by grace can do much above nature and above common men, whom it is fitting to accept and not to bind by common rules; but rather, that they may follow God who calls, to slacken the reins for them and leave them in their vocation. Let us now pursue the rest.

[9] The virtue of Bl. Peter is extolled with the highest praises by St. Teresa, What has just been said is wonderfully confirmed by the words of the holy mother Teresa. She, namely, in chapter XXVII of her Life, relates that on a certain feast day of the glorious apostle St. Peter, while she was giving herself to prayer, she saw (or, she says, to speak better, I felt: for I saw nothing with the eyes either of the body or of the mind) the Lord Jesus Christ standing beside her and conversing with her. It seemed, she says, that the Lord walked continually at my side; but because this vision was not imaginary, I did not see in what form He was. This, however, and indeed very clearly, I knew, that He stood perpetually at my right side and saw what I was doing. And since she was entirely ignorant that visions of this kind could be had, being not a little troubled by it, she at once (although she confesses that this was most grievous to her) went to her confessor, to whom she set out the matter in the best way she could, using comparisons one after another; but, she adds, truly none is to be found which can declare such visions aptly enough; she adds, however, that she afterwards learned from a certain holy man, Fr. Peter of Alcántara, and others, that they are among the more sublime. And this is the first mention of St. Peter that occurs in the holy Mother, and indeed altogether in passing, while advising, however, that he would be treated of more fully afterwards, which is now performed toward the end of the same chapter XXVII.

[10] whose words are recited. How illustrious a follower of Jesus Christ, she exclaims, has God snatched from us, namely the blessed Brother Peter of Alcántara! The world is no longer believed capable of such lofty perfection: they allege that men are of more delicate constitution, that those times have passed. And yet that holy Man flourished in our age, not unequal by his manly virtue to the men of past times; he had the highest contempt of perishable things. But though one may not, after his example, walk with bare feet nor give himself to so harsh a penance, there will not be lacking to him ways, and those not few, as I have already advised several times, of trampling on the world, and the Lord Himself will teach them when He finds a generous spirit. And indeed with how great a spirit was that holy Brother gifted by the divine majesty, who, as all today know, carried on so arduous a penance for forty-seven years. Here I shall subjoin some things which I know most certainly; for I learned them from himself, and with me another woman, in whom he confided. And to me indeed he disclosed these things out of that singular affection with which he embraced me, the Lord granting that he should be my defender and give me courage in those so great necessities which I have already related and shall relate hereafter. He said, then, that for forty years, unless I am mistaken, he had taken sleep for no more than the space of one hour and a half by night as well as by day (taken together); and that this had been the greatest difficulty for him in the labours of penance from the beginning, namely to struggle with sleep; and that for this reason he had remained almost perpetually upright or on bended knees; and while he slept, he sat with his head leaning on a stick which was fixed crosswise in the cell; for he could not have lain down, even if he had wished; since his cell, as is known, was not more than four feet in length. During all that time he never drew his hood over himself, whether the sun was burning or the rain pouring. He walked with bare feet, nor did he use any other garment

besides a habit woven of cheap cloth, which touched his flesh directly, with a mantle of the same kind placed over it; which he told me he was accustomed to lay aside when the cold was pressing, opening the door and the small window of his cell; so that afterwards, taking up the mantle and closing both the door and the window, he might procure some comfort for his body. It was very customary with him to take food only every third day. And when I marvelled at this, he answered that it was very easy, once he had made this a habit for himself. Indeed one of his companions assured me that he had sometimes prolonged his fast to the eighth day. I should believe this happened to him while he persevered in prayer, and amid those wonderful raptures arising from the impulse of burning love for God. I myself saw him one day undergoing an ecstasy. His poverty was the highest, and in his youth his mortification was so great that he told me he had stayed for three entire years in a certain convent of his order without recognizing any of the brothers except by hearing, because he never raised his eyes; and if he had to go from one place to another, he did not know where he was going, but followed the brothers; the same held when he was on a journey. For many years he never looked at any woman; and he told me that, at the age he had then reached, it mattered nothing to him whether he saw them or did not see them; but when I knew him he was already old, and his body was so wasted that it seemed made of the roots of trees. Nevertheless he was very affable; yet he spoke little, except when he was questioned by someone. His conversation, moreover, was most agreeable, because his intellect was most clear. I would add more, did I not judge that by going further I should be deserving of reproof, which I feared even while writing these things. This one thing I will add, that as through his life so also in death he did not cease both to teach and to exhort his brothers. When he saw death to be near him, he exclaimed with the Psalmist: I rejoiced at the things that were said to me: and fallen on his knees he gave up his spirit. It pleased the most kind Lord that he should be, when dead, an even more present protection to me than while he lived. In many circumstances his counsels were at hand for me. Several times I saw him surrounded with shining glory. The first time he appeared to me after his death, he said: how happy the penance which merited such a reward; and he added many other things. A year before he died, although far absent, he appeared to me; and I knew that he would shortly be snatched from us, of which I also warned him by letter, sent to where he was then living, namely in a place some leagues distant. At the same moment in which he expired he showed himself to me to be seen, saying that he was now going to rest. Although I did not trust such a vision, I nevertheless made it known to several persons. And eight days later came the news of his death, or rather of his entrance into eternal life. Now therefore so great an asperity of life has its end, and indeed with immense glory. Since he has been in heaven, he seems to me to be of greater solace than while he lived on this earth. Once the Lord signified to me that nothing should be asked in his name which would not be obtained. And truly, I have obtained many things which I had commended to him to ask of the Lord. May He be blessed for ever. Amen.

[11] A note on the aforesaid testimony of St. Teresa. You have here the words of St. Teresa rendered into Latin, with what fidelity we could, according to the Spanish text of the holy Mother herself. For which purpose there was at hand to us before all that recent new version of her Works, which has very lately come out in print in the French language by the labour and zeal of Fr. Marcel Bouix, S.J. [OEuvres de Sainte Térèse, traduites d'après les manuscrits originaux, vol. I, pp. 363 ff. Paris 1852.]; and received with such great and such unanimous applause that, although the first volume, in which the Life of the holy Mother is contained, appeared only a few months ago, a new edition, and that a very large one, is already seriously being prepared. It would accordingly be superfluous to add other things here in commendation of that writing; let it suffice to have said this one thing, that we desire with our highest wishes that a work so much to be wished for and so much wished for be completed as promptly as possible. For the rest, how wonderfully the virtue of St. Peter shines forth from so illustrious a testimony of the holy Mother, no one fails to see, no one fails to feel. All these, says Fr. John of St. Mary, who first of all published the life of blessed Peter in print, are the words of that holy Virgin, whose wonderful life and glorious death win such credit for her statements that no room for doubting remains. If these are considered more attentively, it will be clear that the holy Mother had her own revelations about the blessed Brother, which she says she is unwilling to write, both lest it beget weariness, and also because she is at present treating another subject. But in her other books and letters, in various places, she speaks of the holy Man in terms from which it appears more than sufficiently with how great devotion and veneration she was moved toward him, and, it may be added, gratitude.

[12] St. Peter the helper of St. Teresa in reforming Carmel. Nor will this seem wonderful to anyone who has weighed how vigorous and untiring a defender and promoter Bl. Peter was of the Reform undertaken by St. Teresa. So much so that, while it was assailed on every side, nay was not only disapproved but even expressly censured by her own confessors themselves and other men most distinguished in learning and virtue, he alone defended the undertaken work against all, and indeed with such success that he drew almost all the rest over to his opinion. Whence she herself also not obscurely declares that her Reform, almost the whole of it, is to be credited to St. Peter. Wherefore also in the Bull of his canonization: He also untiringly helped the holy Virgin Teresa in establishing the Reform of the Carmelites, so that, by her own testimony, he is to be reckoned the chief promoter of that new offshoot. And in truth it is scarcely conceivable how it would not have perished at its birth, if that holy Man (the Lord so disposing) had not sustained the blessed Mother. From which it also shines out how much St. Peter availed with all, since by the authority of his name and the opinion of his sanctity he was able to put an end to such strong contradictions. All of which will be clearer than light from the series, to be subjoined, of the matters treated by Bl. Peter with the holy Mother, which we shall exhibit in this place from her words, which again we shall translate as accurately as we can from Spanish into Latin.

[13] The holy Mother explains to him the state of her soul, St. Peter had come in the year 1558, and indeed in the month of August, as will be shown below at chapter X (with us number 109) of book II of the Life by Fr. Laurence of St. Paul, to Ávila, where the holy Mother was then living. What was done there she herself will teach us. I saw clearly, she says Life, chap. XXX., that I was understood by no one, and yet I did not dare to indicate this to anyone except my confessor. But it pleased the Lord to take away from me a great part of my labours, and at that time indeed all of them entirely for a time, by bringing to this city the blessed man Fr. Peter of Alcántara, of whom I have already made mention above, and have said something of his penance, and among other things, that I had learned for certain that he had worn for twenty entire continuous years a hair shirt woven of small plates of tin, without ever laying it aside OEuvres de S. Térèse, traduites par le P. Bouix, vol. I, p. 404.. He also wrote in his native tongue certain little books on Prayer, which are now worn in everyone's hands. For since he had practised it duly, he wrote of it most usefully for those who give themselves to its exercise. He kept the first rule of St. Francis in all its rigour, and the other things which have been said elsewhere. When, therefore, that widow of whom I have already treated above, an illustrious servant of God and my friend (this is Jumara de Ulloa, to whom St. Peter was confessor and Teresa adviser in spiritual matters, as Fr. Joseph Maria of Ancona has it Annal. Minorum, vol. XIX, p. 106.), learned that so great a Man had come here … so that I might the more easily deal with him, without my knowledge she obtained from my Fr. Provincial that I should lodge with her for eight days. In her house, therefore, as also in certain churches, I then first met him several times, and afterwards at different times I communicated with him more often. With all the clearness I could I gave him in summary an account of my whole life, and also of the manner which I followed in prayer… And almost at once I perceived that I was understood by him, because he was taught by his own experience; and at that time this was necessary to me before all things, since I did not so perceive my own mind as to be able to explain it clearly (but afterwards it pleased the Lord that I should both understand and lucidly set forth the graces received from the divine Majesty); whence it was needful that whoever could look into my mind and judge prudently of its state should himself have experienced such things. He therefore brought me much light, of which I stood in very great need OEuvres de S. Térèse, where cited above, p. 405.. For as to visions, at least those which were not imaginary, I did not at all grasp what they meant; nay, as to others too, which I beheld with the eyes of the soul, I seemed to myself to understand no better how they stood; I thought only those were to be greatly esteemed which were shown to the bodily eyes, and these I did not have. That holy Man gave me much light, declaring each thing, and warning me not to afflict myself nor to fear, but rather to praise God, and to hold so firmly that it was His spirit working in me that, faith alone excepted, I should consider nothing truer or more certain. Further, he took great delight in me, and showed me every favour he could, and thereafter he had a special care of me, and also made me a sharer in his affairs and business. And because he saw that I was held by a vehement desire for the things in which he already rejoiced (this desire the Lord bestowed on me firm and solid), and at the same time that I was borne along with a willing mind, therefore he dealt with me most gladly. For to one whom the Lord has raised to this state there is no greater pleasure or consolation than when he meets another to whom the same Lord has communicated certain first rudiments of such graces. For at that time, as it seems to me at least, I held only the first elements of that state, which would that I still held.

[14] by whom she is also confirmed with great solace. He, moreover, sympathized with me greatly, and said that the contradiction of good people, which I had suffered, was among the chief troubles of this life and

afflictions to be reckoned, adding that many things still remained for me to undergo (for I always needed someone with whom I could confer, and in this city there was no one who understood me), but that he would deal with my confessor and with another of those who afflicted me most, namely that noble and married man whom I mentioned above. (This, says Joseph Maria of Ancona Annal. Minorum, vol. XIX, where cited above., one may conjecture to have been Francis de Salcedo, most devoted to Teresa.) This man, and indeed for this reason, that he loved me singularly, waged every kind of war upon me. Being holy but timorous, since he had known me not long before to be so wicked, he could not but fear for me. What he had promised Bl. Peter accomplished, meeting both and bringing forward strong reasons why they should remain secure and should not trouble me thereafter. My confessor indeed had not much need of an admonition of this kind, but rather that nobleman, who, although he did not depart wholly persuaded, nevertheless thereafter strove less to strike fear into me. Finally it was agreed between us that I should write to him (St. Peter) whatever should happen to me in this kind in future, and moreover that we should commend each other to God in praying: such, namely, was his humility, that he held my most miserable prayers in some account; which was indeed a cause of no small confusion to me. Departing, he left me filled with great consolation, admonishing me to persevere with much security in my accustomed manner of prayer, and not to doubt that I was moved by the spirit of God. But if any doubt should arise, for greater security I should open it to my confessor; which done, I should live in peace. Nevertheless, since the Lord was leading me by the way of fear, I could neither enjoy full security when I was confirmed by some, nor altogether fear when they said that I was deceived. Thus, whether they wished me to be secure or anxious, no one obtained other credit with me than that which the Lord put into my soul. Certainly the words of the Man of God (St. Peter), I gladly repeat it, consoled me and calmed my mind; yet I did not so trust them as to be wholly without fear, especially since the Lord willed me to be exercised by those interior torments of which I shall presently speak OEuvres de S. Térèse, nouv. traduction, pp. 407 and 408.. I could therefore not be satisfied with giving thanks to the Lord and to my glorious father St. Joseph, who, as it seems to me, had destined this good Brother for me: for he was Commissary general of the Custody of St. Joseph, to whom, as also to the most glorious mother Mary, I continually commended myself. And this was the first meeting of St. Peter with Bl. Teresa, held almost four years before his death. The other things which were done there will be narrated in the life of St. Peter by Laurence of St. Paul, book 2, chap. XI and XII (with us num. 110 to 114).

[15] St. Peter writes certain spiritual instructions to her. But the peace or quiet born thence to the blessed Mother was not lasting. Shortly afterwards (if credit be given to Fr. Laurence of St. Paul Life of St. Peter of Alcántara, book 2, chap. XVI, with us nn. 119 and 120.) the storm broke out again. She therefore decided to consult him further (the words are those of the praised writer) by writing a letter (to St. Peter), in which she might open to him the inmost things of her heart in the most explicit way she could and draw out his judgment. And this is that letter which Fr. Jos. Mar. of Ancona reports Annal. Min., vol. XIX, p. 356. was found by him not without singular care, but without a year marked on it. In our Acts of St. Teresa it is noted Acta SS., vol. VII Oct., pp. 184 and 710. that it was doubted whether that Relation of the holy Mother (for so the aforesaid letter is called there) was actually sent to St. Peter or rather to some other person; and it is decided in favour of the former; which we too shall fully confirm at the Life of St. Peter by Fr. Laurence Book 2, chap. XVI, with us nn. 119 and 120., although it is not so certain in what year these things were done, namely whether in the year 1558, or rather in the year 1560, or even in another. This is certain, that in order to meet the troubles of the contradictors, the Blessed Man sent the afflicted Virgin certain spiritual instructions comprised in thirty-three articles, by which, says Fr. Laurence Where cited above., the holy Virgin, wonderfully comforted, more securely shut out all affliction of heart and perplexity of mind. This illustrious answer of St. Peter will be found in full in his Life at the place cited. It will perhaps seem wonderful to some that the holy Mother wrote nothing of these things in her Life; from which, however, one would conclude quite wrongly that the two aforesaid documents are not genuine: since there are very many other things, and those of no lesser moment, omitted in the same writing.

[16] [Right from the beginning the idea of the Reform of Carmel is approved by St. Peter,] Afterwards St. Peter met her several times at Ávila, and once at Toledo, as will be narrated at length and according to the order of time by Fr. Laurence in books II and III. But it is not to the purpose to say anything of these in this place, where this alone is our aim, to show in one continuous course and as it were at one glance those things which the holy Mother attested concerning Bl. Peter in her own Life; and there she treats only of the foundation of St. Joseph's at Ávila, which monastery is first in order in the Reform of Carmel. We give here a compendious narrative of that foundation, reciting in full the words of St. Teresa (certainly not few nor of little splendour) whenever there is mention of our Saint. The holy Mother writes then Life, chap. XXXII. Nouvelle traduction, p. 449. that after the vision she has narrated, in which the place prepared for her in hell, unless she changed her life, was shown to her, it then first came into her mind to embrace a severer regular discipline, especially because in the monastery of the Incarnation at Ávila, where she had made her vows, it happened that the sacred Virgins, and chiefly she herself, went out of the cloister and lodged with seculars. There occurred the thought of founding a convent of Discalced nuns. The matter having been communicated to Guiomar de Ulloa, she at once began to look about for procuring annual revenues Ibid., p. 453.. Meanwhile Christ the Lord appears to the holy Mother, expressly commanding her to undertake that work vigorously, and not to be anxious about a good outcome: for that house (to be dedicated under the name of St. Joseph) would spread an immense splendour like a shining star Ibid., p. 454.. That command is afterwards renewed more often and more urgently. Teresa goes (as she had been bidden by Christ) to her confessor, Fr. Balthasar Alvarez, S.J., and at the same time also to the Provincial of the Friars of Carmel. Each approves the plan Ibid., pp. 455 and 456.. Then she adds: But before these things we had written to Bl. Fr. Peter of Alcántara, to inform him how the matter stood; who not only urged us to promote the matter, but moreover advised in what manner we should proceed [Ibid., p. 456. Compare Fr. Laurence of St. Paul, book II, chap. XX and XXIII (nn. 130 and 133), also Ribera, Life of St. Teresa, book 1, chap. VII: Acta SS., vol. VII Oct., pp. 465 ff.]. But soon an incredible contradiction burst in from every side, which the holy Mother describes at length and in her most lucid manner, both in the rest of this Chapter and in the two following Nouvelle traduction, pp. 457–506. See Ribera, where cited above..

[17] as also of founding the monastery without fixed revenues. This storm being, at least to some extent, dispersed or calmed, another arises no less fierce. Namely, the mind of St. Teresa had hitherto been to found her new monastery with fixed revenues. But when she was staying for a time at Toledo with Louisa de la Cerda (she was the sister of the duke of Medinaceli, and, afflicted beyond measure by the untimely death of her husband the marquis of Malagón, had summoned Teresa by mandate of the provincial See Laurence of St. Paul, book 3, chap. XIV (nn. 178 ff.)), it came into her mind that she would act far more perfectly if she established her new house without revenues of this kind. She consults her confessor and several Theologians, who all with one voice disapprove, condemn it Life, chap. XXXV. Nouvelle traduction, pp. 510 and 511.. But since the aforesaid matron, with whom she was living, wished to see St. Peter, whom until then she knew only from the fame of his sanctity, Teresa, by sending a letter, without difficulty brought him to Toledo. And having found this opportunity, she inquired what he thought of her recent purpose. Now that man of God, she says, was carried by an immense love of poverty, which he had practised for so many years, and he knew the treasures hidden in it; wherefore he not only approved the plan, but also wished that I should promote it in every way. Confirmed therefore by this judgment and approval, given by a Man whom so long an experience had instructed, I decided to go forward, and not to question anyone else thereafter Ibid.. She adds then that Christ the Lord appeared to her and said: That she should by no means desist from the plan of founding the monastery without revenues; for this was the will of His Father and His own; that He would be with her. Which help indeed was altogether needed for overcoming new difficulties, which pressed the holy Mother more sharply than before Where cited above, pp. 511–518..

[18] The foundation of the monastery of St. Joseph at Ávila is begun. At length on the day on which Teresa, departing from Toledo, arrived at Ávila, the pontifical Brief was likewise received from Rome, in which the due faculty for beginning the monastery was contained; and she gratefully acknowledged that this had not happened so without the divine will Life, chap. XXXVI. Nouvelle traduction, pp. 518 and 519.. Then she goes on thus: At Ávila there were the bishop, the holy Brother Peter of Alcántara, and that noble man, an illustrious servant of God (Francis de Salcedo), with whom St. Peter had lodged: for servants of God were always gladly received in this house. Both of them dealt with the bishop, that he should receive the new convent under his jurisdiction. It was no small thing that was asked, since the foundation was to be made without revenues. But that prelate was so devoted to those in whom he saw a firm purpose of serving God that he assented to the requests, and thereafter protected us with paternal love and devotion. It was the holy old man himself, Bl. Peter, who accomplished this whole work; namely by approving our purpose and by procuring for us the goodwill of many others. For if, as I said, I had not come in these circumstances, I do not grasp how the matter would ever have been concluded. For in a short time

the holy Man (I should not think for eight days in all, and moreover he was in poor health) remained here, and a little after the Lord called him to Himself; so that the divine majesty seems to have preserved him until the foundation was completed: he was already very ill, and indeed for two years and more, unless I am mistaken Ibid., pp. 520 and 521.. Accordingly on the feast day of St. Bartholomew (the 24th of August) in the year 1562, the required approval having been obtained, Teresa with certain other sacred Virgins entered the monastery called after St. Joseph Ibid.. That is, not quite two months before the death of Bl. Peter, which occurred on the 18th of October of the aforesaid year.

[19] Amid the contradictions St. Peter, living and dead, sustains Teresa. But a new and not short-lived storm awaited the holy Mother. Scarcely had she entered her monastery when she is recalled to the convent of the Incarnation, from which she had gone out. The whole city is in turmoil, a tumult arises; all disapprove of the new foundation, cry out that it is ruinous, condemn Teresa. The matter is carried to the royal council Ibid., pp. 529–536.. At length there seems to remain no way of saving the monastery, unless annual revenues be admitted, insomuch that the blessed Mother was just on the point of consenting. But on the day before the matter was to be concluded, Christ appeared to her, saying: Beware, daughter, of accepting conditions of this kind: for once revenues have been admitted, it will not be lawful thereafter ever to renounce them. And her mind had been to consent to the revenues while the storm was raging, and to send them away once it had calmed. And here she adds: That same night St. Fr. Peter of Alcántara, who was already dead, appeared to me. Before he died, having learned of the difficulties and contradictions by which we were pressed, he had written that he rejoiced vehemently that such great obstacles were put in the way of the new foundation: for from the fact that the demon tried so hard to hinder it, there was a most certain sign that the Lord would be greatly praised in that house; and that I should in no way consent to admitting revenues; and this he repeated a second and a third time in the same letter: that if I did so, all would turn out prosperously. Since he had died, I had already seen him two other times, and the immense glory which he enjoyed. Nor did I fear on seeing him, nay I was filled with the greatest joy: for he always appeared to me in a glorified body, surrounded with heavenly brightness, by which I too was overwhelmed. I remember that when he first showed himself to me to be seen, while speaking of his great glory, he said among other things: that blessed was the penance which had merited such a reward for him. Since I think I have already treated of these things elsewhere, I shall add nothing else here, except that on this occasion he bore a stern countenance, and disappeared after saying only this: that I should in no way accept revenues; and why did I not follow his counsel? Having heard these things I was not a little terrified, and the next day I told what had happened to that nobleman (Francis de Salzedo), in these circumstances by far the most devoted to us before others, and I added that he should by no means accept revenues, but should pursue the lawsuit begun. Finally all things were concluded according to the mind of the holy Mother. This last storm lasted for two whole years. It is not the place here to pursue more at length those very many and very great obstacles raised on every side from the beginning of the foundation to its completion. See the places cited above.

[20] Epiphonema. And these are the things which St. Teresa left attested concerning Bl. Peter. Since they declare and commend his sanctity in an altogether singular manner, we have therefore gathered them together right at the beginning of this commentary, so that they might also be set before the eyes of readers at one glance, as some magnificent monument to the perpetual memory of so great a virtue.

§ II. On the Reforms in the Seraphic order.

The origin and progress of the regular Observance. The beginnings of St. Peter of Alcántara. He undertakes and completes a new Reform, by far the strictest. The Province of St. Joseph is founded under the obedience of the Conventuals; but a little later, by the will of the Supreme Pontiff, it is subjected to the Observance.

On the reforms of the Seraphic Order, Since St. Peter not only untiringly helped Teresa in establishing the reform of the Carmelites, so that, by her own testimony, he is to be reckoned the chief promoter of that new offshoot Bull of Canonization of St. Peter.; but also himself merited special praise in the Church of God for the new Reform undertaken and established in the seraphic Order, and laboured most ardently his whole life both in preparing and in promoting it, it will be helpful here to subjoin in a brief compendium its origin and progress. That these things may be duly understood, however, it will be necessary first to touch upon certain things concerning the various reforms that arose in the Franciscan family at different times. St. Francis, says Holstenius Codex Regularum monasticarum, vol. III, Addition XXV., an Italian by race, born at Assisi in Umbria in the year 1182, son of Peter Bernardone and Pica, father of very many Religious and first founder of the Order of Friars Minor. In the first years of his youth he pursued the gain of trade, but, aflame with the love of Christian humility and poverty, he despised worldly riches; and withdrawing into solitude, about the year MCCVII he laid the first foundations of the Order, and coming to Rome he humbly offered the Rule conceived for the brothers to the Supreme Pontiff Innocent III, from whom also in the year MCCXV he received the approval both of the Order and of the Rule. … St. Francis is said to have corrected the first (Rule), comprised in XXIII chapters, so as to publish a second, shorter one, containing XII chapters, which Pope Honorius III confirmed in the year MCCXXIII, commanding that it be observed most strictly everywhere by all the Friars of the Order; which accordingly is the true and genuine rule of the Franciscans.

[22] foreseen by St. Francis. Fr. John of St. Mary relates [Chronica de la Provincia de San Joseph, part I, book 1, chap. IV at the beginning.] (and with him agree Dominic de Gubernatis Orbis Seraphici historia, book V, chap. 1, vol. I, p. 589, Rome ed. 1682., citing Wadding [Annales Minorum, vol. I, at the year 1220, n. 20; and vol. II, at the year 1226, n. 18.], and others) that among the other benefits with which the seraphic Father had been honoured from heaven, not the last place is held by this, that he knew by divine revelation that his family was to be spread far and wide through the whole world; and that that most holy Man was not ignorant that from number and crowd there is wont to arise a relaxation of regular discipline, and, as Fr. John of St. Mary says, that quantity hinders quality; and that therefore he consulted the Lord about a remedy to be applied to so great a pest of religion. Then the Lord promised him that at no time would there be lacking in his Order men who would cling to his footsteps and would profess the same rigour of life which he himself and his first companions had professed, faithfully applying themselves to regular perfection, following evangelical poverty exactly. Nor did the divine promise fail. And from these had their origin those various reforms, which all aimed at this, though not without many and grave commotions and dissensions, that the order should return to the primitive severity of the Rule, especially in those things which pertain to the rigour of poverty.

[23] The reform of the Caesarenes, Not long after the death of the seraphic Father, about the year 1244, the 35th from the founding of the Order, in the time of Elias (a crafty man and a hypocrite, who, having been Minister general, at last became an apostate), very many wounds were inflicted on regular discipline: annual revenues were admitted, and the ownership of immovable property, first in common, then even privately, that primitive poverty (which is the firmest foundation and safest base of the whole Minorite edifice) being somehow banished, by Pontifical dispensation. Wherefore some fathers, zealots of the aforesaid poverty, who were called Caesarini from their father Caesarius, seeking woods and solitary places, persevered there for sixty-three continuous years according to the primitive institution of the Franciscan order. And from these the first reform of our Order took its beginning. So Francis Gonzaga, De Origine seraphicæ Religionis Part I, p. 4, Rome ed. 1587..

[24] of the Clareni Afterwards Fr. Angelus of Cingoli (which is a town of the March of Ancona), about the year 1294, obtained from Celestine V a diploma by which it was permitted him to lead with those who wished to adhere to him the eremitic life—which by the authority of the same Supreme Pontiff he alone had for some time enjoyed—to receive brothers and to erect some places in solitudes, until at length, affairs succeeding as desired, he could enjoy a more tranquil life (for he was bound, when the affairs of the Religion had been settled for the better, to join himself again to it); and he first went to Monte Claro, from which both he and his followers were called Clareni (this word Helyot derives, I know not on what argument Histoire des Ordres religieux et militaires, vol. VII, p. 61, Paris ed. 1792., from the river Clareno), intending to fix his foot there with his people. All these things having been at length arranged as he wished and according to the faculty granted to him, and very many religious having been gathered from here and there, and also some monasteries or rather hermitages (for although in a separation of this kind they always wished to be held Friars Minor and reformers of the Franciscan state, yet in habit, which was altogether eremitic—whence also they were everywhere called Hermits by all—and in the form of their buildings they differed greatly from the other Minors) having been built in deserted places most poorly; as soon as the aforesaid Supreme Pontiff Celestine V had renounced the pontificate, fearing greatly for himself and his flock on account of a separation of this kind, and desiring to consult the common peace and quiet, he withdrew together with it into the parts of the Greeks. And when both he himself and also his followers had been recalled into Italy by the Most Reverend Father Brother John of Murrovalle, who had been elected Minister general at Anagni in the year from the Lord's Nativity 1296, under promise of complete tranquillity, they nevertheless never wished to join themselves to the rest, but persevered in the manner of living they had begun, under the rod of the Ordinaries, until the times of Sixtus IV, Supreme Pontiff, namely until the year of the Lord 1477. So again Gonzaga Ibid., p. 5., who a little below adds: From these Clareni, therefore, the second, or rather the first, reform of the Franciscan Order after its institution took its beginning. For the Caesarenes, of whom above, when their head, namely the venerable Father Brother Caesarius of Speyer, had died, were compelled to return to the convents they had left. And if there were others who, aspiring to a more perfect life, longed for all ownership of things to be banished from them, yet, lest they should be held innovators, keeping within their own skins, in the best way they could, not without the greatest grief of mind, they lived together with the rest.

[25] Several other similar reforms thereafter arose. Several reforms of this kind arose one after another, not without an almost continual commotion of the whole order, some wishing to use the relaxations in poverty granted by the Pontiff, others faithfully to the primitive Rule established by the seraphic Father

adhering See Helyot, part V, chap. IV–IX, vol. VII, pp. 43 ff.. There is no leisure to follow up all those Reforms one by one; let it suffice to have touched briefly on certain things concerning the Observance, which, at the beginning of the sixteenth century, absorbed all the other particular families of Reformed friars. At which time also the Order of St. Francis was separated as it were into two greater congregations, namely of the Observants and of the Conventuals.

[26] The origin of the regular Observance. Fr. Paul de Trincis of Foligno, a layman, using the favour of Hugolinus de Trincis, his kinsman and lord of Foligno, obtained from the Minister general licence to inhabit certain houses formerly erected by the holy Father Francis, but afterwards abandoned by the fathers because they were too narrow and poor. To him there joined themselves other distinguished men, among whom Fr. Angelus of Monteleone and Fr. John of Stroncone. Pope Gregory XI favoured the new family. And Henry of Asti, Minister general, in the year 1388, the 180th from the founding of the Order, appointed the same brother Paul de Trincis his Commissary over all the places or Hermitages (for so houses of this kind were called) of the reformed brothers of the provinces both of St. Francis and of Rome and also of the March, and finally in the following two years, namely in the year 1390, he gave the same full power of sending his brothers wherever he wished [Gonzaga, De origine Seraphicæ Religionis Franciscanæ, ejusque progressibus, de Regularis Observantiæ institutione, where cited above, p. 6.]. And these were the beginnings of the regular Observance in Italy; whence in a short time it was spread far and wide through other kingdoms and regions.

[27] Its progress, with the favour of Martin V. But when at the time of the council of Constance, for various causes, the happy progress of the Observants was retarded and even hindered, its Zealots humbly besought Martin V and the rest of the council that, these impediments being removed, they would deign to follow with paternal favour the Franciscan regular Observance, not long before running most happily; so that under such great auspices it might at some time arrive at the goal it had in view. Received therefore most kindly by so great an assembly, they obtained according to their wishes whatever they had humbly asked… The regular Observance therefore grew and was increased in a wonderful manner in Spain, France, and especially in Italy, by the benevolence and piety of the aforesaid Supreme Pontiff Martin V The same, ibid., p. 7.. His successor also, Eugene IV, ordained that there should be two Vicars general of the Observants: one presiding over their Cismontane family, the other over the Ultramontane. Yet lest a complete separation of the Order should take place, he (Eugene IV) left only this, namely that the Minister general should confirm and ratify the newly elected Vicars general [Chronica de la Prov. de San Joseph de los Descalços compuesta por F. Juan de Santa Maria, p. 16, Madrid ed. 1615.].

[28] Leo X convokes a most general chapter of the whole Order. Yet new rivalries arose again, so that about the year 1517 Pope Leo X judged that a most general Chapter of the whole Order should be proclaimed (which is numbered the seventh of the same kind), because namely, as is had in the Brief of citation Gonzaga, ibid., p. 28. for celebrating the chapter, the Supreme Pontiff had learned with great bitterness of heart of the lawsuits, quarrels and commotions arisen in the Order, not without grave inconvenience to holy Mother Church and pernicious scandal both of clergy and of people. Accordingly, all the fathers of both families of the Observants, and all the Conventuals, and also the Clareni, Amadeans, Colettans and those of the holy Gospel, on whom it was incumbent by office, assembling on the appointed day (the feast of Pentecost) in the convent of St. Mary of Ara Coeli, it was proposed by the Supreme Pontiff: whether they would all henceforth agree in one manner of living, under the same habit and the same laws? Since it was for that reason, and so that from all the Franciscans, though diverse, one fold might be made, living under the care of only one supreme pastor. When the followers of the Regular Observance had answered that they would go with hands and feet (as they say) into that union and agreement, provided only that the observance of the Rule suffered no detriment, and that the Conventual Fathers really and effectively renounced into the hands of his holiness every ownership of things, both in particular and in common, and all annual revenues and Pontifical privileges, and also were willing to obey the laws laid down by the regular Observance: and the Conventual Fathers, after mature deliberation, had asserted that they preferred to persevere in the older manner of living and to enjoy the Apostolic privileges rather than pass over into the life of the Observants; the Pontifical will lacked the desired end The same, ibid., p. 29..

[29] [The Reformed of every kind are brought back to the Observance and separated from the Conventuals.] Accordingly, all the Vicars general being deposed, and each and every Congregation of the Reformed being suppressed, one single family was made of all these, and as it were a certain general Reform. We will (the words are those of Leo X in the Bull given on the fourth day before the Kalends of June in the year 1517, which is commonly called the Bull of Union and is recited by Gonzaga Ibid., pp. 30–35.) and declare that under the name of the Reformed, and of the Observants of the Rule of blessed Francis purely and simply, are comprehended each and all of those written below: namely the Observants, both of the family and the Reformed under the Ministers, and those of Brother Amadeus, the Colettans, the Clareni, those of the holy Gospel or of the hood, and those called Discalced, or other similar ones, by whatever other name they are called, and who observe the rule itself of Blessed Francis purely and simply. Making of all the aforesaid one body together, we unite them to one another in perpetuity. So that henceforth, the diversity of the aforesaid names being dropped, they are, and can and ought to be, called, either together or separately, the Friars Minor of St. Francis of the Regular Observance. And each and all, united as is stated above, ought to be subject in all things and through all things according to the Rule to the aforesaid Minister general (elected and to be elected thenceforth from the Observants), and to the Provincial Ministers and Custodians in whose Provinces and Custodies they respectively dwell. But how the Conventuals living according to privileges ought to be subject to the same Ministers General and Provincials, we shall declare by other letters of ours to be issued concerning this. Then, therefore, the general Ministry and the seals of the Order were transferred from the Conventuals to the Observants; and thenceforth the supreme moderator of the Observants was called Minister General of the Order, and was held as the lawful successor of St. Francis. But the head of the Conventuals began to be called by the name of Master General.

[30] New reforms within the Observance itself. About the year 1525, again some men, zealots of the primitive rule, separated themselves from the rest of the family; and thence first were born the Capuchin Fathers, whose author was the venerable Fr. Matthew Bascio, famous for miracles in life and after death (as Gonzaga testifies). It is known that Zachary Boverius, the Annalist of the Capuchin Fathers, denies to Matthew Bascio the beginning of that institute, but in vain, as it seems to us at least. Compare Helyot Histoire des Ordres religieux, part V, chap. XXIV, vol. VII, pp. 165 ff..

[31] The beginnings of St. Peter of Alcántara. At almost the same time, while many still survived who had taken part in the aforesaid most general chapter, some of them, men animated by the same spirit, lovers of a more perfect life, having obtained the authority of Alexander VI, withdrew into deserted places, and in the same manner as in past centuries resisted the more relaxed discipline. Among these were eminent Fr. Peter de Melgar, Fr. John Paschalius, Fr. Angelus of Valladolid. From these, among others, there took its beginning in Portugal the most reformed Province called of Piety Compare Gonzaga, p. 941.. Here we now come down to the age of blessed Peter of Alcántara, whose labours in pursuing the same end we shall here exhibit as it were at one view, embracing in summary what recurs elsewhere (namely in both Lives of the saint to be given below) said diffusely and less in order. If anything comes to be added or elucidated or emended from other writers, it will be indicated by Notes appended.

[32] His entry into Religion. In the sixteenth year of his age, the fifteenth of the century above the thousand five hundredth, St. Peter was admitted in the convent of Manxarretes, of the custody of the Discalced, under the title of Estremadura (which, erected into a Province about the year 1519, began to be called of St. Gabriel, and thereafter retained this name for itself), whose first custodian was Fr. Francis Frexenal, a man commended for religion and learning. Some months (perhaps two years) after his profession, Peter is sent to the convent of Belvís, where his love of the solitary and penitent life at once lay open to the eyes of all. In the year 1519 he is placed over the convent of Pax Julia (in the vernacular Badajoz), when he was only twenty years old. Having completed, with the highest praise, the three years of his superiorship, by order of his superiors he prepares himself for sacred Orders, and is initiated into the priesthood, of which the most humble man judged himself wholly unworthy, in the year 1524. Thereafter he is again placed over various houses. Meanwhile with immense gain of souls he applies himself to works of zeal, and daily is kindled with more ardent desires of poverty and penance.

[33] Placed over the Province of St. Gabriel, he introduces a severer Observance. In the year 1538, the thirty-ninth of his age, he is elected Minister Provincial of St. Gabriel. Then indeed he began to think more seriously of reviving among his brethren the primitive spirit of the seraphic Father St. Francis; but since he met with not a few adversaries to this purpose, he thought it should be deferred, until in the year 1540, a chapter having been convoked at Plasencia, he opened to the assembled brothers his mind concerning introducing a stricter observance, and read out the rules which he had drawn up for this end. At first some resisted; but shortly, having heard the weight of the reasons, to which Peter's eminent virtue added immense weight, they gave in, conquered, and the aforesaid rules were approved by the unanimous consent of all. At this period a double house was offered to him; he had both built according to the norm of the most severe poverty established in the Rules or Constitutions.

[34] [He withdraws into Portugal, where with companions he begins the Custody of Arrábida,] In the year 1541, when he had discharged his office, another was elected Provincial; he himself withdrew into Portugal with Fr. John of Aquila, of the same province of St. Gabriel; and both joined themselves to Fr. Martin of St. Mary, who had begun a very austere Reform there, in a place called Arrábida, not far from the mouth of the river Tagus, where they led a life devoted solely to prayer and regulated by the norm of the most rigid poverty and penance. Fr. John Calvo, at that time Minister general of the Order, when he had come into Portugal, having heard of the most illustrious virtue and holiness of St. Peter and his companions, wished to visit them; and seeing with his own eyes how the matter stood, he gave Fr. Martin the faculty of admitting other brothers; of whom the first was the very companion of the Father Minister general. Soon several others came; and two new convents being added, the Custody of Arrábida was erected.

[35] Returned to Spain, shortly afterwards he goes back to Arrábida. After he had stayed two years at Arrábida, Peter is recalled into Spain, and in the assembly of the year 1548, with equal votes with Fr. John of Aquila,

he is elected Minister Provincial. But, both earnestly begging off such a burden, another was at length named. They themselves withdrew into the convent of St. Onuphrius; whence shortly they returned again into Portugal, to sustain the endangered custody of Arrábida. Fr. Martin of St. Mary having died, another house, near Lisbon, was admitted through the efforts of St. Peter in the year 1550. When he was afterwards compelled to go back to Castile, the Custody remained entrusted to Fr. John, and at length in the year 1560 it was erected into a Province.

[36] He is kindled with a new zeal for Reform. St. Peter, having returned to Spain, in the year 1551 came to Plasencia while the brothers were assembled there to elect a Minister provincial, which burden indeed he again declined, not without opposition (Francis Gonzaga relates that St. Peter held the helm of the province of St. Gabriel a second time under the title of Minister provincial [De origine Seraphicæ Religionis, p. 1135, where he treats of the convent at Pedroso, at the beginning. Likewise, p. 1137, last line.]; which is certainly stated by error, and conflicts with all who have written of the life of our Saint), nor could he prevent his being afterwards elected Custodian for the general assembly to be celebrated at Salamanca. When this was finished, he betook himself into a very solitary house, that he might give himself more ardently to contemplation and penance. There he began to be driven by more vehement goads to begin a Reform even more austere than that which had already been introduced into the province of St. Gabriel and the custody of Arrábida. From then on he began properly to lay the foundations of that regular body for whose institution he had been divinely chosen.

[37] With one companion he withdraws into solitude. For, having obtained a Brief from Pope Julius III by which the faculty was given him of withdrawing with one companion into whatever place he wished to choose, he went to Coria, near which city the bishop granted him a very small and solitary church, near Santa Cruz de Cebolla; where the holy Man erected two very tiny cells, beside which lay a garden not more than ten feet in length and five in breadth. His own cell was four feet long, three wide, and so low that he could not stand upright in it.

[38] He receives from Julius III the faculty of beginning a most austere reform. After some space of time he set out for Rome with his companion, and obtained from the same Julius III licence to found a convent in which he might employ a discipline as austere as he wished, and indeed under the obedience of the Conventuals, namely for this end, that he might not be hindered by the Observants, subject to whom he had lived until then. And in fact the Observants took the Reform undertaken very ill, and raised not few nor small troubles against the holy Man.

[39] He builds a convent at Pedroso. Having returned to Spain, he soon set his hand to the work. With the good leave of the bishop of Plasencia, he built a convent at Pedroso, which was thereafter the norm of the others. So narrow was it and poor that nowhere had anything like it been seen. You would rather have called it a tomb or a prison than a house prepared for inhabitants. The whole structure had not more than thirty-two feet in length and eight in breadth, the thickness of the walls being counted. After his manner Peter chose for himself the meanest cell, in which one could neither stand nor lie down, but he was compelled to remain day and night either kneeling or bent.

[40] The foregoing is elucidated from the Chronicle of the province of St. Joseph. The things related in the immediately preceding numbers (31–38) the first writer of the life of Bl. Peter, Fr. John of St. Mary, takes up thus, where in the chronicle of the Province of St. Joseph he sets out in three continuous chapters the part which the holy Man had in preparing and founding it [De origine Seraphicæ Religionis, p. 1135, where he treats of the convent at Pedroso, at the beginning. Likewise, p. 1137, last line.]. Fr. Peter took the habit and made his profession in the province of St. Gabriel of the Discalced. Of his formation and studies in Religion there will be discussion afterwards. When the time had come at which it could profit from him, he was elected minister Provincial of the same province, in the chapter celebrated at St. Mary of Alburquerque. In this office he showed himself most zealous for a more rigid life and a zealot of reform. Although in that province there were few things to be reformed, from that holy zeal by which he was moved he was stricter in certain things than some would have wished: for there are never lacking in any congregation those to whom everything tastes ill that does not smile upon them. These, therefore, took his administration ill. Yet since he led an altogether blameless life, they could effect scarcely anything, so that shortly afterwards, in another chapter, he was named definitor; and a second time he obtained equal votes for the office of Provincial with another religious, an illustrious servant of God, Fr. John of Aquila. The individual electors each remained so firm in their own opinion that as often as they went to the vote the same result was had; until at length they compromised upon the most reverend father General, Fr. Andrew de Insula, who presided over the chapter; namely that he should choose whom he judged according to God the worthier; both of them renouncing the right which they already had and could further have from the election. The Father Minister general, unwilling to prefer the one to the other, designated Fr. Garcia del Castillo, of the recollection of El Abrojo. Nor did this happen without the divine will: for thus those two religious, true disciples of Jesus Christ our Lord, Peter and John, remained free and unencumbered, whom the divine majesty had chosen as corner stones and foundation of the edifice which He willed to be completed out of two provinces of Discalced: the one of St. Joseph in Castile; the other of Arrábida in Portugal, as indeed was done, and as we shall show below. But Fr. Peter in another chapter is named definitor and custodian (for virtue becomes known everywhere and is esteemed by most; few shun it), and by reason of his office he took part in the general chapter celebrated at Salamanca in the year 1553; where Father Fr. Clement Monelia of the province of Bologna was elected Minister general of the whole Observance. At the end of this chapter, or not very long after, for the same cause and for the same end as other religious had already done, with a like faculty Fr. Peter left the province of St. Gabriel and withdrew himself from the obedience of the aforesaid Minister general of the Observance, fortified with a special Brief of Pope Julius III for founding an oratory or convent under the obedience of the Father Master of the Conventuals, in which he himself with some companions of the same spirit might lead a more solitary life. Equipped, then, with this licence and faculty, he betook himself into a rough desert, among the mountains called in the vernacular Cañaveral, not very far from a village named Pedroso, of the Diocese of Plasencia, and there he founded a convent so narrow that, even counting the thickness of the walls, it did not exceed twenty-two feet in length and twenty-eight in breadth. And yet within this so contracted circuit there was had a church, very tiny indeed, with a sanctuary or chapel still much narrower, which was separated from the rest of the building by a barrier of small rods; nor was there room there except for the priest and the acolyte serving the Mass; and if a third came, then all could scarcely move. The cloister, in the form of a square, was of similar dimension: two brothers, standing opposite each other along the length, easily joined hands: the rest, cells, refectory, kitchen, workrooms, and whatever else is usually found in a convent, were made according to the same measure. If a secular who had not seen it before had come, and it had been indicated to him what each part was meant to be, and they had said: this is the church; there the choir, there the sacristy, cloister, refectory, kitchen; he would not have judged that these could serve such a use, had he not seen the thing itself with his eyes. Nevertheless all these things seemed too ample to the holy Founder: so great, namely, was the spirit, the zeal and the eminent love of holy poverty in him. In this retreat the venerable Father, with certain others animated by the same fervour (according to the licence obtained from the supreme Pontiff), began to revive the spirit of our glorious father St. Francis and to renew those most happy times of the primitive foundation of our Order. Namely, when the demon was seeking to disturb it by relaxing discipline, then that holy Man was meditating in his heart how he might undertake a new reform which should come nearer to the life of our glorious Father and his companions. Whence he prepared and armed himself for the battles and temptations which would without doubt be stirred up by visible and invisible enemies. He was instant in prayer, fasts, penances, mortification; so that, equipped with these as with arms, he might be able to withstand the assaults prepared by adversaries on the pretext of novelty (for by this word the more relaxed are accustomed to designate every reform).

[41] The custody of St. Joseph is formed, over which Peter is placed as Commissary. While he was thus living hidden with some companions of the same spirit, there came the death of Fr. John Paschalius (whom Helyot preposterously confuses with John of Aquila, joining the surnames of both together, writing in this manner: John Paschasius, surnamed of Aquila [Histoire des Ordres religieux et militaires, part V, chap. XXI, vol. VII, p. 150.]). Namely, a few years before, two men distinguished for piety had gone out from the province of St. Gabriel, Fr. John Paschalius and Fr. Alphonsus de Manzanete. The former of these, passing through Galicia, had founded three convents by Apostolic authority; the other had erected a small monastery in the wood of Loriana, under the title of St. Isidore. Over these four convents Fr. John Paschalius presided as Commissary, by delegation of the Fr. Master general of the Conventuals; who, while returning from the convent of Loriana into Galicia, died his last day. At the request of the brothers, St. Peter of Alcántara is substituted in the place of the deceased, Fr. Anthony of San Quirico, at that time Commissary general of the Conventuals, assenting, and Pope Paul IV afterwards confirming; who moreover, by a Brief given in the year 1559, gave power to erect the custody of St. Joseph (for by this name, while Paschalius was still living, the new aggregation of convents had been distinguished) into a province, as soon as the number of houses had duly increased. The year of the century current was 1556, according to others 1557, when blessed Peter succeeded John Paschalius. The Master general, says Fr. John of St. Mary Chronica de la provincia de San Joseph de los Discalços, vol. I, p. 48., gave him most ample faculties, renewing also whatever had been granted to his predecessor, for founding convents and erecting the custody into a province when a suitable number of houses should be had, which otherwise he left to be determined by the judgment of the Commissary. All of which Paul IV, supreme pastor of the Church, confirmed in the year 1559, the fourth of his Pontificate; adding severe censures against those who should presume to contradict or attempt to impede the effect; designating as judges conservators the bishops of Ávila and Coria, the Prior of Magazela, and the Doctoral Canon of the church of Ávila. He confirmed also his letters formerly to Fr. John Pascual

granted, which he granted also to the new Commissary Fr. Peter of Alcántara, adding another clause by which both the Master general and his Commissary were forbidden to give licence for any religious of the aforesaid custody to leap over to the Observants; and moreover he added the faculty of receiving convents, not only in Spain but also in any region of the world. And in this manner the new custody was confirmed and established by the authority of the apostolic See. So the aforesaid writer then continues in the same place.

[42] St. Peter presides over the chapter as Commissary. At the end of the year 1556, on the 21st Sunday after Pentecost, the brothers of the custody were gathered together in the convent of Loriana, to receive the new Commissary, and at the same time also that the Apostolic Letters might be read out: these having been read, all with great pleasure congratulated their Prelate, who in turn, after he had imparted the blessing they asked, embraced them and received them with a fatherly mind, to the immense consolation of all. Then they proceeded to the election of definitors and guardians; and they performed the other capitular acts, the holy brother Peter presiding as apostolic Commissary; with the unanimous consent of all they also made their ordinances, and decreed many things for the good administration of the custody.

[43] Acts in the Chapter. They also took on two convents situated in the lands of the count of Oropesa, a man most devoted to the discalced and especially to the commissary Fr. Peter of Alcántara, who urged greatly that they should not refuse what he offered; promising also that he would do everything for the preservation and increase of the custody. He stood most faithfully by his promises: for as long as he lived he remained perpetually the patron, protector and eminent defender of our province, amid all the tribulations and difficulties, which from the beginning were neither few nor slight. His son, count John, was heir not only of his father's dominions but also of his virtues and his kindly mind toward the discalced. One of the aforesaid convents was founded in a solitary place, one league distant from the town whose name is Deleytosa; the other likewise in the desert, four leagues distant from Oropesa, on the bank of the river Tiétar, in a hermitage under the invocation of the Blessed Virgin of the Rosary, which monastery indeed was said once to have belonged to the Servites; and some traces of it remained, unless you would rather say ruins: namely it had a square in the form of a cloister, with a church and sacristy. These the count (whom God preserve for many years) afterwards repaired, or rather restored entirely, since nothing of the former building remained except the form of the cloister and church. Besides, he constantly provides and has provided the necessities generously, and would have done more had not the brothers opposed it. For considering the solitude of the place, and the deep silence of that desert, so conducive to quiet of mind, prayer and contemplation; and, since he was so eminently pious and singularly devoted to a people given to the exercises of prayer, reckoning it a loss of time whenever they went out to seek alms (although if they acted otherwise they would act against the prescription of the rule); the count himself offered to sustain the house and all its inhabitants, even if more were present than ordinarily are, so that no necessity of going out should ever be laid upon them. But the brothers at no time were willing to consent to this proposal. And that they acted rightly according to the prescription of the rule, Fr. John of St. Mary proves at length, up to the end of this chapter. Then in chapter IX he undertakes to tell how the custody was erected into a province Where cited above, pp. 50 ff..

[44] The Custody is erected into a Province. In the year 1561 the holy Commissary convoked a chapter in his tiny convent of Pedroso; where two new houses were received; one in Castile, in the town called Palo, of the diocese of Zamora; the other at Arenas, a village belonging to the Duke of the Infantado. And thus the number of convents grew to nine. Wherefore, by apostolic authority and by the fullness of power which he held from the Most Reverend Father Master general of the Conventuals, he bestowed the title and name of Province upon the custody hitherto called of St. Joseph, with the same right by which all the others of the same Order exist, the glorious St. Joseph being kept as Patron. Thenceforth devotion toward that Saint increased very much, who, since on this earth he was chosen by God before others, is without doubt blessed in heaven with no inferior lot. These things were done in the year 1561, the second of the Pontificate of Pius IV, on the second of the month of February, on Septuagesima Sunday. Until this chapter it was a custody and governed by custodians; afterwards a province and directed by ministers provincial. The seal is of this kind: St. Joseph standing, carrying the infant Jesus on his left arm, and in his right hand a traveller's staff, or a flowering rod, with a dove above; and around is read: Seal of the Province of St. Joseph: the whole is girded, on one side with the cord of our Father St. Francis, on the other with a rosary of small beads. Compare Gonzaga, whose description scarcely differs from the foregoing De Origine Seraphicæ religionis Franciscanæ, part III, p. 1133.. The first provincial elected was Fr. Christopher Bravo, a preacher and eminent zealot of discipline, and aflame with immense love of holy poverty. Then they elected two custodians: one of the convents in the kingdom of Galicia; the other of the houses in Estremadura; likewise also four definitors, and nine Guardians, namely one for each convent, which were provided with a just number of inhabitants: for, the divine mercy favouring, there were already enough to form those houses. God Himself, namely, was promoting His work; as it were secretly He was joining the stones and the rest of the material; bringing besides as quickly as possible a people to inhabit the land newly shown.

[45] The statutes of the provincial chapter In this first provincial chapter the holy Commissary and his brothers, out of the zeal by which they were held for holy poverty and for the more excellent and perfect observance of the Rule, wishing in all and through all to conform themselves to it, published their constitutions by the authority of the apostolic Commissary. Of these I shall here set down some in their own words, as also the form which they established in the foundation of convents; both because they belong to those primitive times and because they proceed from truly apostolic men. These statutes will indeed be found again in the other Life of St. Peter which we publish, by Fr. Laurence of St. Paul Book III, chap. I. With us, n. 151.; yet his text differs not a little from the text which Fr. John of St. Mary subjoins, and which we think more genuine; nay, that it is even the original is suggested by the Spanish language which Fr. John uses, and the time at which he lived and wrote, as also his zeal for preserving especially the primitive spirit of poverty introduced by St. Peter. Finally Fr. John professes that he sets down the constitutions, not indeed all (which is to be regretted) but some, in their own words (pondre aqui algunas por sus mismas palabras). Fr. Laurence passes over several of them in various paragraphs; and the continuator of Wadding, at the year 1461 Annales Minor., vol. XIX, p. 259., repeats the words of Fr. Laurence without changing even a single point. Accordingly the text of these is shorter, nay sometimes different in sense from the text of Fr. John, as will become clear from the annotations inserted. For the rest, I should think there will be no one who does not place this document among the chief monuments pertaining to the life of St. Peter; or who will blame us for having exhibited a double reading of it.

[46] are recited. First, we ordain that in all the convents of our province the divine office be recited in a subdued voice (not a clamorous one), even, round, so that it be neither languid nor broken, but well devout (or slow), wherever four brothers are found who can duly carry it out. (Certain words are omitted in Fr. Laurence and the continuator of Wadding.) — Likewise, at every time of the year let there be mental prayer for three hours in common, and let one hour be spent in labour. Throughout the whole year let there be the discipline in common with the customary psalms, versicles and prayers; Sundays and feast days of precept are excepted. (Here again some things are wanting in Fr. Laurence.) — Likewise, because we know that the chief observance of our Profession consists in the keeping of holy poverty; and because we have seen that where our profession has fallen away from this, it has at the same time also fallen away from the observance of our holy rule; therefore we ordain that all the brothers walk with bare feet and clothed in rough (coarse) cloth; and that the length of the habit not exceed the ankle, nor the width ten palms, nor the sleeves reach beyond the first joint of the hand. (Here Fr. Laurence strays from the sense and omits several things.) Let their opening be only half a foot; but at the shoulders let them be a palm and a half wide. Let the triangular pieces of cloth sewn into the lower part of the habit not rise above the ends of the sleeves; let the mantle be of a length which, the arm being let down, covers the tips of the fingers. (The Spanish word Nesgas we render triangular pieces of cloth. Nesga, in general, is whatever is cut in the form of a triangle. Specifically, Nesga is the name of a triangular part of cloth or linen sewn into shirts and the rest of women's clothing, so that they may be made fuller. The true interpretation of the word Nesgas here therefore seems to be: Triangular pieces of cloth which are usually inserted into the lower part of ankle-length garments, so that, being made wider thereby, they may not hinder walking.) — Likewise we ordain that there be not begged for brothers in good health meat, nor fish, nor wine, nor eggs, beyond the daily alms, in which nothing specially designated is to be asked for. (Señalada, which word is preposterously rendered in Fr. Laurence and the continuation of Wadding: more delicate things.) But let what is offered be received, except partridges, hens and other dainties of that kind, as also choice fish. Nor let anything be sought out to be kept, except oil and vegetables for one or two months, or more, if it seems good to the Brother provincial and the guardian of the house with two of the older Brothers: nor let any Brother, while he is in health (Frayle sano; the word sanus is omitted by Fr. Laurence, and the whole text is rendered more contracted), be compelled against his will, at any time, to eat meat, fat, eggs or milk foods. — Likewise let all the Brothers sleep on bark, or a plank, or a mat or skin spread on the ground; save in damp places, where those who wish may raise their bed one palm from the ground, but those who do not wish it shall not be compelled by superiors; and they may have one cheap blanket for four months of the year: namely March, April, September and October: for four others, November, December, January and February, they may have two blankets; but for the rest none, May, June, July and August. (These things more briefly in Fr. Laurence.) — We ordain that Brothers advanced in age be treated very well, and the sick be very well cared for, so far as can be done without notable distraction; and that they be served with great diligence and charity. (What follows Fr. Laurence renders obscurely, nay not even accurately enough as to sense, and the whole paragraph is contracted.)

Nor shall anyone who has not kept the common life for half a year have passive voice; but if, having recovered, he returns to the same life and perseveres in it for half a year, he shall recover his voice. Now we say that he does not keep the common life who uses any kind of footwear, mattress, linen pillow or bed blanket; and who has sought wine, meat or fish not freely offered; or who has worn more than a double garment, namely the habit and the mantle, or who at any time has worn the mantle if he has put on a tunic (or under-garment). And if anyone so impeded has used his passive voice, let him be deprived of it for two years; and the prelate who consented to it, for three years, namely at the following chapter. — We ordain that for the sacristy there be not received vessels of gold or silver, except one or two chalices having cups and patens of silver gilt within, and one monstrance for the most holy Sacrament: nor let silk or embroidered vestments be accepted; nor in any house let there be had more than one or two altars; nor more than four chasubles and as many albs. Let the same hold as to the other things of that kind. Let the corporals be of the best linen (Dutch or Flemish: de muy buen Olanda), and let these, as also the palls and the other linens of the altar, be had in such number as suffices for a rightly ordered sacristy, and yet at the same time shows devotion rather than riches. Let there be, in fine, in our convents small and poor furniture, nor anything beyond what is truly necessary. — Likewise we ordain that Masses be not received for stipends, but that all be said for the benefactors, save that the guardian may apply one or two for a particular person to whom the province is greatly obliged; nor for it let a money alms be received or anything else be asked. — Likewise we ordain that the convents which shall be received in future be small and humble, according to the form prescribed by the chapter, nor let any be admitted unless it has a patron; nor let it be permitted that he resign his right to the Pope; but, whenever he wishes, he may eject the Brothers, or call in others, and dispose of the convent as he wishes. And every year let the guardian either go himself or send two Brothers to the patron with the keys, to give thanks that he has permitted them thus far to dwell in his house, and to ask, for the love of God our Lord, that they may be allowed thenceforth to dwell there as long as it pleases him. And at whatever time the patron shall order them to go out, they shall go out, leaving what either he or his predecessors have given, provided it has not been consumed by use. Wherefore let there be had perpetually a double inventory, in which is contained what was given by the patrons of the house; and let one be in the hands of the patron, the other in the hands of the guardian, each signed with the name of each. (The rest up to the end is much mutilated in Fr. Laurence and the continuator of Wadding, nor moreover does it occur at all in the same order.) — Likewise we ordain that the apostolic declarations on our holy Rule be observed, and the will of our Father St. Francis, who in his testament commanded in virtue of holy obedience that the churches and poor little dwellings which should be built for his Brothers should by no means be received unless they were conformed to the holy poverty which we promise. And therefore we will that the churches be small, so that they have only three feet in length, but in breadth at least eight. (Fr. Laurence: neither narrower than eight feet in breadth, nor exceeding 24 in length. One may suppose that this change was introduced into the statutes a little later. For the rest, it is clear from what follows that here the name church is given to the space separated from the choir or sanctuary and destined for the people.) Nor let regard be had to outsiders who might ordinarily frequent them, so that larger churches should be built on that account; unless perhaps they possess their houses in the neighbourhood of our convents, and have no other church within the circuit of a quarter of a league in which they could be present at Mass on Sundays and feast days. But in the convent which the Brothers inhabit, let poverty and humility (vileza, meanness) shine forth; nor let there be found in it polished wood, except in the church, choir and sacristy: nor let there be had a De Profundis (it is customary among those Fathers immediately before dinner every day to recite the Psalm De Profundis with one Prayer for deceased benefactors, for which purpose they generally assemble in the room where the chapter gathers. The prayer finished, they betake themselves to the Refectory. I have learned that in certain convents there was a place specially deputed for reciting that Psalm, which they accordingly called the De Profundis), nor a Synodium, nor a Library; but let the books be distributed through the cells of the brothers who need them, so that they may be kept clean and whole. Let the refectory and the other rooms in the lower part of the house, namely the sacristy, the porter's cell and the lower infirmary, have at least eight, at most nine feet in breadth. (The lower house, then, was divided into four equal parts, with a court in the middle.) Let the passages of the house, whether lower or upper, along which the cells lie, be three and a half feet wide. Let the washing-places and latrines be outside the body of the building and under a bare roof (a texa vana; that is, a roof covered with tiles without mortar, nor with any intermediate boarding). In the upper part of the house let all the cells be found, taking seven palms of an ell, or at most seven feet; likewise also the winter infirmary, which should take at least thirteen feet in length and at most sixteen. Let the area of the cloister, in square form, have six or seven feet, surrounded by a walk which rests on supports. (In Spanish: lo claro de la claustra seran seys pies a los menos, y sieta a los mas en quadro, y lo de mas sera para los pilares y paños por donde se ha de andar, which word for word runs thus: the area of the cloister, or that which is enclosed by the cloister, shall be (shall take) at least six, at most seven feet square, and the rest (of the space) shall be (shall serve for placing) the supports and walks (of the cloister) on which one may walk about. An obscure place, as several Spaniards whom I consulted have testified to me.) These things are understood where a convent is to be built anew, without being contiguous to another building or an old church; for then, since the aforesaid form cannot be kept, let poverty nevertheless be kept, and indeed, so far as may be, the aforesaid limits of the individual parts. But if a house is built anew, it must be square, and have at least forty-five feet and at most fifty in circuit, counting the thickness of all the walls. Let the thickness of the outer walls be two and a half feet; for the inner ones two feet will suffice. Let the cells be separated from one another by a brick wall. Let the stair by which one goes up into the upper part of the house be two or even three feet wide. Let each room contain closed cupboards: for since the house is small, it is necessary that there be places suitable for putting things away, whence also it will come about that the cells are not too encumbered. Let no convent number more than eight cells, whose doors shall have in breadth one foot and a half (in Spanish media vara: now the vara is a measure of three feet); in height seven palms; but the other, common doors shall have two feet in breadth, six in height. (In Spanish: Ninguna casa tenga mas de ocho celdas, y las puertas de claro media vara de ancho, y siete palmas de alto; y las otras puertas comunes tengan dos pies de hueco y seys de alto. The right interpretation seems to us to be that here by puertas de claro the doors of the cells are understood; the puertas comunes we think to be those by which there is entrance into the refectory, the infirmaries and other rooms common to the Brothers.) The cells themselves shall take from the floor to the ceiling six and a half feet, or at most seven. The church shall be of the same height as the rest of the building, so that the whole convent forms a square raised equally on every side. (We note in general, lastly in this paragraph, that not all things are clear; which likewise holds in some other paragraphs of the Statutes. Whence it will seem less wonderful that they occur in various writers either mutilated or partly different.) — The Provincial, Commissary, Custodian or Guardian who shall permit departure from this form shall be deprived of office for six years and at the same time be subject to other penalties which he shall be judged to have deserved.

[47] Why these things were so established. These things having been thus set out, Fr. John of St. Mary subjoins Where cited above, p. 56.: And these were the most happy beginnings of this province; these the laws and ordinances which the first founders laid down for themselves, this the form of the buildings, which, considered a little more attentively, shows sufficiently with how great a zeal for holy poverty and the perfect observance of the rules they were borne. And on these all agreed as on a corner stone, that they might lay a firm and solid foundation for the reform, which was being begun as it were anew: for they knew that things built on decaying and old foundations have neither duration nor lustre; just as when new cloth is sewn onto another already worn out; it lasts, namely, but little, and appears unpleasing to the eyes. They had been taught by the experience of their predecessors: who, by receiving large convents abandoned by the Conventuals, and building on old and relaxed foundations, themselves easily fell away. In our Order the perpetual beginning of relaxation has been the amplitude of the houses and the multitude of brothers in them. The most holy vow of evangelical poverty can be kept but little and very badly where there are many, and the greater part of them do not live content with little; and where moreover much help is needed to sustain them.

[48] The Observants strive in every way to subject the new province to themselves. The first provincial designated was Fr. Christopher Bravo, who a little later, partly, says Fr. John of St. Mary, of his own motion, partly by the opinion of the definitors Ibid., set out for Rome, though already of advanced age, with bare feet, to render an account of the acts in the chapter. He was received very kindly by the Fr. General of the Conventuals, but very badly by the Fathers of the Observance; because, namely, having first followed it, he had afterwards withdrawn from its obedience: wherefore they persecuted him and raised great troubles, labouring very much with the Pontiff and the cardinals that both he himself and all the others who had defected should be compelled to return to the Observance with all their houses. So again Fr. John of St. Mary Ibid., p. 57., and he adds a little below Ibid., chap. X.: The faculty had been granted to the holy apostolic Commissary of admitting brothers who, having asked licence, even though not obtained, should come from the Observance to his province. Several religious, therefore, out of zeal for holy poverty and for a more exact observance of the rules

led on, using the aforesaid faculty and licence, came over to it. But the Fathers of the Observance wished this door to be bolted and such transfers to be hindered, taking it most ill that religious of so great merit should fall away from their obedience; whence they persecuted them and treated them badly as degenerate sons, as long as they were living in the houses of the Observance. Add to this that it the Observance was aiming at the suppression of the Conventuals themselves (which it in fact afterwards obtained in Spain), and at attaching their convents to itself, and finally at subjecting the whole order to its own obedience. And they saw that it would be no small impediment to their designs, so long as the Conventual Fathers had subject to themselves and united to their family a province already increased by so many convents of Reformed friars, by whom so strict a poverty was kept, with so great asperity of life and eminent observance of the rule, from which there also arose to the Conventuals no contemptible glory, which could be of great moment for their preservation. The Observants therefore sought to remove that obstacle, and to dissolve the newly formed province, or at least to bring it under their own obedience. Dissolution offered too great a difficulty, both because the new Reform was in excellent repute, and because it had many noblemen devoted to it. But the Observants strove to win these over to themselves, trying to persuade them that it was of great importance for the good of that very province if it stood under the obedience of the Observance: for in this way it would more easily be preserved, and accordingly it was fitting that its patrons and friends should persuade the Discalced of this very thing: they added that this was the will of God; and that they were persuaded the king vehemently desired it. In the same sense the Lord Cardinal Pio of Carpi himself, as Protector of the Order, wrote letters to the province, as did also Fr. Francis of Zamora, Roman Procurator, earnestly asking that it subject itself to the obedience of the Fathers Ministers general of the Observance, promising many favours and much friendship, and help with the Pontiff and the Cardinals in all things which the Discalced might ask, whom the Observants would hold as sons and brothers, ratifying their privileges and ordinances, and not changing a jot in habit and manner of living. The new Provincial too wrote back from Rome how great contradiction and pressure he was suffering there, describing at length each and every thing that was being done and intended by the Fathers.

[49] St. Peter of Alcántara convokes all the Brothers of the whole province All these things, sent in writing to Spain, came into the hands of the holy commissary Fr. Peter of Alcántara, who was unwilling in a business of such moment to stand by his own and his definitors' opinion; but he thought the matter should be communicated with the other Brothers of the whole province, to whom it was certainly lawful to declare their own will in this question Fr. John of St. Mary, loc. cit., pp. 58 f.. He therefore convoked all in a certain country house of the count of Oropesa, not far from the church which was called of St. John de la Bobadilla, and the convent of the Rosary was in the neighbourhood. That house was very spacious and fit to hold all the Brothers who had been convoked, for whom the Count with singular benevolence provided the necessaries for life and lodging. The congregation was begun on the twelfth of April, in the year of the Lord 1562, the third Sunday after the Resurrection, and in the third year of the Pontificate of Pius the Fourth. (A slip must be noted here. In the year 1562 Easter fell on the 29th day of March, and accordingly the third Sunday after the Resurrection on the 19th day of April. In order, then, that the Dates may cohere with one another, the second Sunday must be put, which coincides with the twelfth day of the aforesaid month [L'Art de vérifier les dates, in the Chronological table, and in the Calendar, p. 117.].) All things therefore having been maturely considered and weighed, and the whole matter communicated with the Lord, they decided that one of the following three should be chosen. The first was that, if the obstacles to their remaining under the obedience of the Conventuals could be overcome, it would be better to persevere in the same state in which they were, without innovating or changing anything in the manner of administration: since they had always had the Conventual Fathers well disposed to them, and under their obedience the province had been born and in so short a time had made such great progress. The second was that, if this could not be obtained, it would be most expedient for the preservation and increase of the province that it be subjected immediately to the apostolic See, without any dependence on any General; for thus they would be both secure and free from all controversy. The third, finally, was that, if the two former means could not be employed, the third should be held to, namely that which the Fathers of the Observance proposed and demanded.

[50] They send a Commissary to Rome. But not trusting their own judgment … they committed all their affairs, as also themselves, to the apostolic See, over which Pius the fourth then presided, as being that to which it belongs to resolve difficulties of this kind, and to determine and define what is best to be done. Wherefore they elected Fr. Bartholomew of St. Anne, definitor, to go as Commissary to Rome, where the provincial was already staying. And since they did not know what was more pleasing to the Lord, they gave the Fr. Commissary full authority, no differently than if he were provincial, to treat the affairs of the new province according to what had been decided in the aforesaid Congregation, and to approve and accept whatever should seem good to his Holiness. The other things which were ordained in the aforesaid Congregation we shall render afterwards, when we have finished what pertains to the Legation. The Commissary accepted the office imposed, and shortly afterwards set out for Rome: where, when he met with some difficulties as to the first and second proposals, he thought it better to abide by the third. (For he himself was inclined toward the Observants, as one who had come from their family and from the province of St. Gabriel.) He went to Venice, where Father Brother Francis of Zamora, Minister general of the Order, was staying; by whom he was very kindly received: for he already knew what had been done at Rome. The matters having been turned over on both sides, at length it was agreed that the one should promise and the other accept obedience under certain conditions, which were both proposed to and approved by the holy See.

[51] The new province is handed over to the Observance. Then, at the instance of both, namely the Minister general and the Commissary, Pius the fourth gave a Bull, inscribed Of Union and Concord, in which he grants many favours, indults and privileges to the new province and its Ministers, which he also confirms, approves and institutes anew with its two custodies; and many other clauses are added, and those very firm. Finally he confirms the Brief of Paul the Third, his predecessor, concerning the receiving of Brothers and Convents: he ratifies all the convents in Spain already received and admitted up to this hour, although they are not known at Rome, and those to be admitted in future. He grants that the two aforesaid custodies, when they shall have ten convents, be declared Provinces without further licence, and that for these the first time the Provincials and definitors be elected from the province of St. Joseph, but afterwards that they elect the same from their own bosom, as the other provinces of the Order also do. Pope Pius commands the Minister general of the Observance and his successors to protect and foster the said province, bringing it about that without contradiction they use their immunities, privileges, indults and concessions which all the other provinces of the Order enjoy, as also the others specially given to them, and the other things of this kind which are explained more at length there. Finally the Pontiff showed himself so generous that without any difficulty he assented to any of their requests: whence it is clear that he was already kindly disposed toward them from what he had heard from the Cardinal Protector and the Roman Procurator.

[52] In what year the Bull of Pius IV was given. This Bull, beginning with these words: In suprema militantis, given in the Bullarium of the Brothers of the Order of Minors of St. Francis Bullarium FF. Min., vol. I, pp. 184 ff., Madrid ed. 1744., is read in its very text at the end: In the year of the Lord's Incarnation 1562, on the eighth day before the Kalends of February (that is, the 25th of January), in the fourth year of our Pontificate. And there is added: So our Fr. Mark of Alcalá reports it (the Bull) in the Chronicle of the Province of St. Joseph of the Discalced Friars Minor in the kingdom of New Castile, vol. II, book I, chap. II, fol. 7, num. 17 Ibid., p. 188.. How this could have come about, I do not see, since the general Chapter at Bobadilla was celebrated on the 12th of April 1562; after which Bartholomew of St. Anne set out for Rome as Commissary. If, then, the Date just ascribed to the Bull were admitted, the consequence would be that the Province of St. Joseph had been subjected to the Observants before the convocation of the aforesaid Chapter; which is certainly contradictory. And hence also in the Continuation of the Annals of the Minors Vol. XIX, in the Pontifical Register, pp. 574 ff. the Bull has the year 1563: Given at Rome at St. Peter's in the year of the Lord's Incarnation MDLXIII, on the eighth day before the Kalends of February, in the IVth year of our Pontificate Ibid., p. 577.. And Joseph Maria of Ancona, Wadding's Continuator, notes that his text was taken from the secret Vatican Archive, vol. LXXV of the divers. Secretor., fol. 273 Ibid., p. 574.. For the rest, Pius IV was elected in the night between the 25th and 26th days of December in the year 1559; crowned on the 4th of January 1560 Art de vérifier les dates, p. 515.. From which it already appears that the fourth year of his Pontificate does not coincide with the year of Christ 1562, even if what the writers of the work just cited note should hold: that Pius IV in his greater Bulls was accustomed to begin the year from the 25th of March Ibid., p. 316.. For this being supposed, the second year of the Pontificate began on the 25th of March 1560, the third on the same day 1561, the Fourth likewise on the 25th of March 1562; since therefore the Bull was given on the 25th of January, in order that the fourth year of the Pontificate be had, the year of Christ must be put as 1563. Gonzaga agrees. See below n. 55.

[53] [Fr. Jos. Mar. of Ancona contends that the Alcantarines did not withdraw reluctantly from the obedience of the Conventuals.] The transfer of the province of St. Joseph to the obedience of the Observants is not narrated in the same manner by all. Fr. Laurence, in the Life of St. Peter to be given by us in the second place, agrees fairly well with Fr. John of St. Mary. Indeed, with them agrees the common opinion of the Historians; who all relate that the Alcantarine Fathers were not brought with so ready a mind to the obedience of the Observants. There are others, however, who, relying especially on the Bull of Pius IV In suprema militantis, judge that the said Fathers withdrew from the obedience of the Conventuals with full will. The chief is Fr. Joseph Maria of Ancona, who makes Francis Gonzaga, in his Work On the Origin of the Seraphic Franciscan religion and its progress, his supporter. He, in the continuation of Wadding, at the year 1563, reasons in this manner. By the Constitution … beginning In suprema militantis, given on the VIII of the Kalends of January (an error; read February) in this year (1563), the Pontiff at length subjects and places the family of the Alcantarines under the government of the Minister general of the whole Order, Francis of Zamora, and under the Obedience and protection of his successors in the office; the wishes

of the general Commissary (namely St. Peter of Alcántara), of the Master Provincial, of the Custodians and Definitors of the Province of St. Joseph being assented to, who, being assembled in chapter, namely at Bobadilla, considering that if their said province were placed under and subjected to the protection and obedience of the aforesaid Francis, and of the Minister general for the time being of the Order of Friars Minor of the regular Observance, by this the administration and increase of the same their province, and of each of its convents and persons, would be happily and not moderately provided for, and it would be brought back to a better fruit of life, sent Bartholomew of St. Anne with a mandate and commission sufficient for this to the gracious City and to the said Francis; and thus it was brought about that the same Bartholomew, in order that the same subjection might be made more freely and more conveniently, renounced each and all of the privileges, exemptions, immunities and other graces granted in any way up to that time by any Roman Pontiffs to himself and to the said province and its superiors and persons. The same Bartholomew moreover pressing in the name of his people, the Pontiff both submits the province to the obedience of the Observants, and confirms all the privileges and agreements. From all these things Fr. Joseph Mar. of Ancona concludes that it is clearer than light itself that the Alcantarine Fathers did not withdraw so reluctantly from the Conventuals as almost all, he says, and those especially who narrate the acts of St. Peter of Alcántara or the history of the province of St. Joseph, copy, one from another as is the custom, borrowing opinions without mature counsel Annales Minorum, vol. XIX, p. 436..

[54] His views are not approved. Certainly the words of the praised Bull, if they are taken strictly and absolutely, not obscurely favour the views of Fr. Joseph; but can it not be said that the text of the Bull is sufficiently verified even if it is admitted that the Alcantarine Fathers would indeed have preferred either to remain under the obedience of the Conventuals or to be subjected immediately to the holy See; but, if it so pleased better, all things being weighed, they were unwilling to insist more sharply against being subjected to the Observance? This being supposed, it will be true that the Pontiff assented to their wishes, and that they hoped for no small profit to themselves from union with the Observants. This is certain, that Bartholomew of St. Anne, according to John of St. Mary and the others who followed him, was furnished with a threefold petition, in the third of which union with the Observants was asked. Nor is it wonderful that the same Bartholomew, when he saw that the first two things which he had in his mandate were not succeeding, pressed to obtain what had been committed to him in the third place. For the rest, here too one must allow its part to the style of the curia. Whence the narrative of Fr. John of St. Mary seems to us by no means improbable, whose authority is not easily to be rejected, both on account of the offices which he held in the province of St. Joseph, and on account of his age, which was not so far removed from the beginnings of the province, so that he was nearly contemporary with most of its founders; and finally on account of the man's gravity; all the more so because most writers agree with him in this question.

[55] The opinion of Francis Gonzaga, Nor does the praised Fr. Joseph Maria of Ancona seem to us rightly to call Fr. Francis Gonzaga his supporter, whose assertion would certainly be of great weight here, as one who wrote so near the beginnings of the province of St. Joseph, since his history came out in the year 1587; whose text it will therefore be helpful to recite here in full. Christopher Bravo, he says, the first minister of the province of St. Joseph, went to Rome to treat of business concerning the province itself. And of this journey this was chiefly the cause. For it was being made a reproach to his brothers and to himself that those who wished to be held zealots of the Rule were subject to the conventual Fathers. To these things was added the rumour spread everywhere about reforming the same conventual Fathers and bringing them back to the regular Observance throughout all Spain: wherefore he judged that he must undertake this journey. Meanwhile the aforesaid Father Fr. Peter of Alcántara, who was still discharging the office of commissary, as we have said above, judged that assent should be given to the letters transmitted to himself and to the other fathers and brothers of the province from the city of Rome by the most illustrious Lord Pio of Carpi, Cardinal of the H.R.C. and eminent Protector of the Minorite Observant Institute, and by the Reverend Fr. Francis Guzmán, then Roman procurator of the same Order (the most illustrious Protector of the aforesaid Order and the Roman Procurator urged them by all means that, bidding farewell to the Roman Fathers, they should give their name and obedience to the Franciscan Observants). Wherefore, the provincial assembly having been held, and a new minister having been elected by the concurrent votes of the Fathers, namely brother Bartholomew of St. Anne, he submitted himself and his brothers to the Observant Fathers. But the Provincial Minister most recently elected, four monasteries having first been added to the preceding places, betook himself to Rome. And when, having landed at Genoa, he understood that Francis of Zamora, then General of the whole Order of Minors, was at Venice, he hastened there to confer with him about the capitular acts; and having arrived at the place (so), both together with unanimous consent decided what was to be observed by each of them by reason of such a transfer. And thence afterwards, setting out, he reached the City, and opened the matter entirely to the supreme Pontiff Pius IV, who, a leaden Bull having been issued under the title of Union, on the VIII (supply Kalends) of February, in the year of the Lord MDLXIII, and the IVth year of his Pontificate, established the obedience and transfer thus rendered to the Observants and the acts between the aforesaid general and provincial Ministers. And the things which had been done between both Ministers were of this tenor: For the aforesaid Minister of the province of St. Joseph, in his own name and that of his Brothers, whose part he was acting, had renounced all privileges contrary to the Regular Observance, and submitted himself and them to the obedience of the general Minister of the Observant Brothers, acknowledging him meanwhile as true and lawful pastor in all things. Besides, the same supreme Pontiff Pius IV commanded the aforesaid general Minister and his commissaries for the time being to assist and favour the aforesaid province of St. Joseph and its members to the best of their power. Thus far Gonzaga [De origine Seraphicæ Religionis Franciscanæ, part III, where he treats of the Province of St. Joseph, pp. 1132 and 1133.].

[56] is explained and weighed. From this narrative it does not follow that the acts in the chapter at Bobadilla which Fr. John of St. Mary and others relate are spurious. These, namely, are passed over by Gonzaga, without his asserting whether the Alcantarine Fathers embraced the obedience of the Observants with a ready or a reluctant (in the sense we have said) mind. For the rest, however great the authority of Gonzaga, who published his Work almost thirty years before John of St. Mary published his Chronicles; yet since the praised Gonzaga was living in Italy, he will certainly incur no mark of rashness who says that the authentic documents from which he might arrange the genuine narrative of the acts at Bobadilla were more easily and more certainly at hand for Fr. John of St. Mary.

[57] A slip of his is noted. Add that Gonzaga, according to Joseph Maria of Ancona, slips when he expressly declares that Bartholomew of St. Anne, distinguished with the dignity of Minister provincial, went to Rome, although in fact he comes under this name in the Bull of Pius IV. It is therefore worth while to hear the praised continuator of Wadding reasoning: Mark, he says, of Alcalá or Complutensis, adhering to Anthony Panes, Chronologer of the province of St. John the Baptist, whose words he reports, and producing the testimony of a certain old codex asserted by him, boldly writes that in this same assembly (namely at Bobadilla) Christopher Bravo, the Minister staying at Rome, was released from office, and Bartholomew of St. Anne substituted in his place, and new definitors also elected, namely Isidore of St. James, David de Monte, Anthony of Lisbon and Francis of Gallisteo, a layman. He adds besides, to confirm this opinion of his, with the same Anthony, the authority of the Pontifical constitution, in which once and again Bartholomew of St. Anne is called Provincial, and of Christopher Bravo not even the least mention is made. (Let us be permitted to add here that the thing is indeed found in the Bull, as the Complutensian asserts.) We, however, following the opinion of John of St. Mary, the older and eminent Chronologer of the same province, and of the others who wrote the acts of St. Peter, assert with them as truer in our judgment that Bartholomew the Definitor was sent to Rome after Bravo, sent as it were as commissary by the capitular authority of the province and of St. Peter, so that in the business which was in hand he should by no means acknowledge the provincial Bravo, less solicitous than was fitting, as superior, but rather should supply his defects, if there were any, in this regard. And here is the reason why in the praised constitution the Pontiff mentioned only him and called him Provincial. For the rest, that Christopher, having returned from Rome to Spain, continued his own office until the year MDLXIV, and also received the members to obedience in the name of the Minister general, the praised John of St. Mary not obscurely testifies. Wherefore it must be said that the recounted opinion of Mark bears on its face a complete improbability: namely that the chapter celebrated in the previous year (1561) was convoked again this year; that with the provincial definitors also were elected; that among the same definitors Francis of Gallisteo, a layman (and therefore by no means fit to exercise so great an office), was numbered; and finally that a harmless man, nay a true servant of God, namely Christopher, was ignominiously and not without the mark of injustice deposed from office by the whole capitular assembly over which Peter himself presided. Thus far Joseph Maria of Ancona in the Annals of the Minors at the year 1562 Vol. XIX, pp. 289 and 290.. Which reasoning indeed is not without its weight. Yet it must be confessed that a far greater force is here imposed on the words of the Bull than was to be applied by us in the interpretation above, if indeed any can truly be said to have been applied. From which this at least follows, that not every historical question can be solved from pontifical constitutions of this kind. Moreover the learned reader will observe that it is surely wonderful that so much is here attributed by Father Joseph to John of St. Mary, when elsewhere, and indeed in the principal question, he so easily departed from him.

[58] In what state the Province was when St. Fr. Peter died. St. Peter of Alcántara died on the 18th of October 1562. The provincial and the commissary set out from Rome in the middle of February of the following year, and arrived at Arenas at the beginning of May of the year 1563. The holy Founder saw before his death, says Fr. John of St. Mary, the increase of the province which he had founded with so great labour. There already existed ten houses, and two others had been accepted; besides, a custody had been instituted in the kingdom of Valencia, and brothers sent there, as will be told hereafter. Among them flourished men, eminent servants of God, already showing what they would be in future. Everywhere devotion was growing, on account of the illustrious examples shown by the brothers. All of which indeed brought no small solace to the holy Founder, who for joy could not refrain from tears when he heard these things, or when news came to him of some new convent founded. In all the convents already founded there was a just number of brothers, who, according to the institute, gave themselves to various offices and ministries, and especially applied themselves to the perfect observance of the rules, to holy poverty,

to concord and religious gravity. God did not will that he should see them (be it permitted to say so) cast down from their hope, and subject to another obedience than that under which he himself had founded them: for that would have befallen him more grievously than death; nor did the sons either subject themselves without grief, who had so greatly feared this, and would much more gladly have chosen one or the other of the two means mentioned above: but necessity comes before reason. The Lord called the holy Fr. Peter to Himself many days before the Brief was dispatched and the submission completed Chronica de la Provincia de San Joseph, vol. I, p. 61.. Here it shines out altogether clearly with what mind both St. Peter and his brothers subjected themselves to the Observance, according to the mind of Fr. John of St. Mary.

[59] The growth of the Reform after St. Peter's death. After the death of St. Peter the Reform made swift and manifold progress. Thereafter, says Cappellus, the most holy institute of the stricter Order was disseminated into very many provinces, not only in Spain but in the other world, in the Philippine Islands and the Moluccas, in China and Japan. The sanctity of Peter, having now travelled into all lands, making everywhere a rich and happy sowing; so entirely that in the monasteries, which now (in the year 1669) number above three hundred, there exists that harvest of poverty and evangelical perfection which fills the granaries of both Churches with sanctity, of the militant by example and of the triumphant by joy. So Alexander, count of Caprara, Consistorial advocate, in the Oration delivered at the public consistory on the 21st day of March in the year 1669 [See Cappellus, Acta Canonizationis SS. Petri de Alcant. et Mar. Magdal. de Pazzis, p. 107.]. The same things had already been set out somewhat more at length in the Congregation of Sacred Rites, before the Supreme Pontiff Alexander VII, on the 12th day of April 1660. Namely, in the Narrative or Relation of the life, deeds and miracles of Bl. Peter, which Cardinal Sacchetti there delivered from a written text, these things are found. Peter afterwards founded the Province of St. Joseph, from which came forth the Custody of St. Simeon in the kingdom of Galicia, and the Provinces of St. Paul in the kingdom of Castile and of St. John the Baptist in the kingdom of Valencia, from which had its origin the Province called by his own name, namely of Bl. Peter of Alcántara. The said Province of St. Joseph also brought forth the Provinces of St. Didacus in the kingdom of Mexico; of St. Gregory in the Philippine Islands; of the Mother of God in the Eastern Islands; and also very many convents in the Molucca Islands, and in the cities of Japan, Ōmura and Miyako. The houses being thus multiplied, the number of brothers was increased, the fruitful sheep of the seraphic Flock were increased, abounding in their goings forth, all with twins, as it were none barren among them. Peter founded no province which did not give off from the nard of his piety an odour of sweetness; and he instituted as many choirs of religious to praise God day and night and to love Him with a perfect heart as he founded monasteries: for in them, as Peter laid the foundations of evangelical poverty, so even now so great an observance of regular discipline flourishes that they may be called as many miracles as they are in number.

[60] On the discalced before St. Peter. It must be noted, what may already be conjectured from the foregoing, that there existed Discalced friars before the times of St. Peter of Alcántara. On which matter it is worth while to hear Fr. Peter Van den Haute in the historical Breviary of the Order of Minors Treatise II, chap. XXVIII.. The Discalced Franciscans, he says, such as there were in Spain, without any covering of the feet, from the year 1487, are not read of under that title before the time of Pope Urban VIII, 1624 (Above, however, we have seen at n. 29 that in the Bull of Union of the year 1517 there is express treatment of the Discalced; but whether these walked without any covering of the feet, this is not the place to inquire) but their Congregation was called of the Gospel, because they observed its counsels exactly; of the Hood, because they wore a long pyramidal hood sewn to the tunic; of Guadalupe, from their promoter (Fr. John of Guadalupe). The Discalced took their first beginning from Fr. John Sotomayor de Popula, who had lived rigorously for seven years at Assisi … and carried the rigour with him in 1486 into Spain, where in the Sierra Morena, at St. Mary of the Angels, he began a custody, afterwards the province of the Angels, and died most holily in 1495. When the Conventuals strongly contradicted the new congregation, and the Observants opposed themselves to it more strongly, there arose the aforesaid's companion Fr. John of Guadalupe, who began to stand as a wall for it, and to obtain various pontifical indults from the year 1496. He added rigour to the rigour of his teacher, and began to rule the new reformed friars about that year 1496. He brought it about that these were free from the provincial vicar of the Observance, but not from the Minister general of the Order, nor from the Vicar general of the Observance, at least in the beginning. At length St. Peter of Alcántara, from the year 1560, added still greater rigours.

[61] The origin of the Province of St. Joseph according to Fr. Peter Van den Haute; These things the praised writer then takes up again as it were part by part and develops more at length. And treating of Fr. Paschalius he writes thus. In the year 1540, a certain Fr. Paschalius of Aquila of Andalusia, of the province of St. James, formerly companion of Fr. John of Guadalupe, seeing that the Discalced, united to the Observants, were letting go their rigour, wished to renew the Reform of his master with new zeal. Going therefore to Rome, he obtained various indults from Paul III; and having returned to his people, he received so many new places that he shortly erected the Custody of St. Simon in the Island, near Redondela. And that he might be more secure, he joined himself to the Conventuals, by force of a Brief of Paul III of the 10th of May 1541, who revoked the licence given him of receiving anyone, even Observants. When Fr. Paschalius had died, his part was played by Fr. Anthony of San Quirico, who erected a second custody, with the title of St. Joseph, remaining also annexed to the Conventuals. Then St. Peter of Alcántara, now enrolled in the catalogue of the Saints, of the province of St. Gabriel, although as Minister he had peacefully imposed rigid laws on his own, being zealous for still greater rigour, wished to promote a body of Discalced according to the primitive spirit. By Pius IV he was made apostolic Commissary for the new Reform, received many very poor houses, and erected out of them and the aforesaid a new province of St. Joseph, in the highest rigour.

[62] in whose narrative some things must be corrected There are some things here to be corrected, as being less consonant with the truth. First, Paschalius seems to be confused with John of Aquila, founder of the Province of Arrábida, which we have already noted above at n. 40 in Helyot too. Then, the custody of St. Simon is one and the same with the custody of St. Joseph. Fr. Peter Vandenhaute drew his statements from the Bullarium of the Discalced by Fr. Francis of Madrid, who himself followed Dominic de Gubernatis Orbis Seraphicus, vol. I, book V, chap. IX, § IX.. The aforesaid Fr. Francis accordingly writes in the preliminary Note to the Brief of Paul III of the year 1548 [Bullarium Fratrum Ordinis Minorum S. Francisci, strictioris observantiæ Discalceatorum, vol. I, p. 155.]: John, called Paschalius, disciple and most faithful companion of John of Guadalupe, born in Baetica, professed in the province of St. James, laboured with constant patience to promote the Guadalupan Reform. His Master having died, not abandoning the work, with invincible constancy he set out for Rome and obtained various diplomas from the Pontiff, whence at length he founded the custody of St. Simon in Galicia, which we find was called after the name of its founder the custody of the Paschalites. He had already built the convent of St. Simon in the Island within sight of Redondela (de Gubernatis adds: from which the surname was given to the custody) in the highest rigour of poverty; a second of like form in the town of Vigo, a third at Bayona in Galicia. From Paul III by letters in the form of a Brief, under the date of the 10th of March, in the 7th year of his Pontificate, he had obtained that for his new custody (for he had given his name to the Conventuals…) he might receive into his fellowship any from the Observance or from other Orders wishing to come… And to the Observants themselves and to the others of any institute he also granted that, having asked, though not obtained, the licence of their superiors (after the model of the Observants with respect to the Conventuals), they might fly over to his custody. From these things one may conclude that the custody finally called of St. Joseph was first commonly known by the name of the Paschalites or Paschasites, or also of St. Simon. But Paschalius is wrongly called founder of a double custody, both of St. Simon and of St. Joseph, since in fact it is one and the same. Nor does de Gubernatis either mention a double custody, but he speaks less clearly or distinctly. As to what pertains to the licence of receiving Observants granted to Paschalius by the supreme Pontiff and afterwards revoked: there is recited in vol. I, p. 153 of the Bullarium of the Discalced a Brief of Paul III given on the 13th day of May in the year 1541, the 7th year of the Pontificate, by which is granted to Fr. John Paschalius the faculty of admitting brothers from the family of the Observance or of any other religious order, the licence of their superiors having been asked, though not obtained. Since, however, many inconveniences and dissensions arose from this concession, the same Pontiff Paul III quashed and annulled his former letters by another Brief, given on the 9th day of May in the year 1548, the 14th of his pontificate. Afterwards some faculties were granted to St. Peter of Alcántara, and at length in the year 1563 the province of St. Joseph returned to the Observants.

[63] The Discalced do not differ essentially from the Recollects and the Reformed, Before we put an end to this paragraph, it will be helpful to add certain things from the historical Breviary of the Order of Minors praised above, by Fr. J. Peter Van den Haute, Recollect: It must be noted, he says Treatise II, chap. XXVIII, which is entitled On the Discalced., that the Discalced, Recollects and Reformed, named in different ways in different places, are nothing but Observants living more strictly, and are not distinguished from them and among themselves except in accidental statutes and subordinate government. Hence all of them are called in public Instruments Friars Minor of the Stricter Observance or Reformed, and for the sake of distinction some surname is at times added, altogether accidental.

[64] as Fr. Francis of Madrid and others expressly relate. And more clearly Fr. Francis of Madrid in the Proemial Introduction to the Bullarium of the Discalced Minors: It must be noted, he says Vol. I, p. 3., that the Reformed Brothers in Italy, the Recollects in France and the Discalced in Spain are the same among themselves, and different from the brothers of the Regular Observance in constitutions, in the form of the habit, jubilations, convents, etc.; but not in the Seraphic Rule; but all under one head make one single body, as authors unshakeably hold. He then cites several; we shall copy only one here, from which it will be easy to gather whatever pertains to this matter. All these, namely the Discalced of the Spains and the Indies, the Reformed of Italy and Germany, and the Recollects of the Gauls and the German-Belgians, under

the name of the Stricter Observance are comprehended, and that together with the Regular Observance they constitute one body under one minister general of the whole Order of Minors, there is no ground on which we can doubt. Indeed it is established that this is common to all of them, that they are separated from the Regular Observance, the unity of the head being preserved, and that under stricter statutes and rigours of life, in provinces distinct from the body of the Observance, by laws proper to themselves, they must live according to the rigour of the Decretals of Nicholas III and Clement V, no reservation being made; and that they do not refuse complete dependence, together with the Observants, on the Minister general of the whole Order. Hence perhaps Charles Rapine, in his history of the origin of the Recollects, and others were moved to say: that the Discalced in Spain, the Reformed in Italy and the Recollects in France, since they agree altogether in the aforesaid things, are distinguished from one another only by name and by the situation of their lands, and constitute one member in the Seraphic body; I do not doubt that the aforesaid authors are confirmed in their opinion by this, that the Italians are named in the Apostolic rescripts now under the word Reformed, now under that of the Stricter Observance, now under both jointly; the French also are called now Recollects, now Reformed, but always of the stricter Observance: nor otherwise are the Discalced of the Spains accustomed to be called in the Pontifical Bulls, in the decrees of the Sacred Congregations, especially where their special method of life is treated of professedly, now Reformed, now, and more often, Discalced, and almost always of the Stricter Observance. So Dominic de Gubernatis Orbis Seraphicus, vol. II, book VII, chap. I.; similar things are had by Fr. Michael Angelus of Naples Chronologia Seraphica, part I, fols. 319 and 320., Fr. Anthony of Venice in his Seraphic Garden, written in Italian; Fr. Didacus Lequile in the Franciscan Hierarchy, etc. In a word, in the Franciscan family of the Observants two Orders are distinguished: the Observance and the Reform. The Minister general is elected alternately from these and those; today, since for some time a general Chapter is not assembled, the Minister general of the Order is designated by the supreme Pontiff. The Reformed, Recollects, Discalced all come together, without any distinction, in matters of administration, under the name of the Stricter Observance. In particular, the Reformed of Italy and the Recollects in our regions are one and the same thing: they were called Recollects lest they should be confused in name with the Lutheran Reformed and other heretics, who were gaining strength in France and Germany when the Reformed Fathers of Italy began to spread through the aforesaid regions. All of which, however, does not prevent the Reformed, the Recollects and the Discalced from having certain things proper to each; so that in essentials they are merged, in accidentals they are separated from one another, especially the Discalced.

[65] Some things are added concerning the labours and progress of the Discalced. Such Discalced (the words are those of the historical Breviary at the place cited), greatly multiplied and dispersed, applied themselves much to the conversion of unbelievers, and therefore by Benedict XIII, through the Brief Nuper of the 3rd of April 1727, the faculty was granted to them of erecting in any of their provinces a seminary of missionaries. On the same model, though with some narrowing of the jurisdiction of the general Superiors, Benedict XIV, through the Brief Laudabile of the 2nd of August 1745, declared again that the Discalced and Recollects ought to enjoy the same graces and prerogatives which the Observants enjoy, as being really united and identified with them, apart from special statutes, and that they could erect the third Order everywhere. That distinguished congregation of the Discalced has the Province of Piety in Portugal, confirmed from the year 1518; of St. Gabriel in the year 1520; of the Arrábidans from the year 1561; of St. Joseph in Castile from the year 1561; of St. Anthony in Portugal from the year 1565; of St. John the Baptist of Valencia from the year 1577; of St. Gregory of the Philippines from the year 1586; of St. Paul in Spain from the year 1594; of St. Didacus of Mexico from the year 1606; of St. Didacus in Baetica from the year 1620; of the Mother of God in the East Indies from the year 1622; of St. Anthony in Brazil from the year 1657; of St. Peter of Alcántara of Granada from the year 1659; of the Solitude in Portugal from the year 1670; of St. Peter of Alcántara at Naples from the year 1675; of the Immaculate Conception in Brazil from the year 1675; of the Immaculate Conception de la Beyra in Portugal from 1705; of St. Paschal of Lycia from the year 1742; of the Immaculate Conception in Spain from the year 1744; the Custody of St. Paschal of Murcia from the year 1744; concerning which in the General Chapter of 1756, Sess. 5. Those Discalced had the first Minister general of the whole Order from among themselves, the eminent Fr. Peter John de Molina in the year 1750, who was, by a rare example, elected again in the year 1762. Those Discalced also have some Nuns proper to themselves (this, however, did not hold from the beginning; they were instituted only after the middle of the seventeenth century. See Helyot Histoire des Ordres religieux, part V, chap. XXVIII.) and called Discalced, and indeed for those of Foncentayna in Spain there already exists a decree among the acts of the Roman general chapter of the year 1664; they have also others subject to them, among whom are those of the royal monastery of St. Clare at Naples… As to the manner of singing, the Minister general in the year 1727, by the counsel of Benedict XIII, had ordered all, even the Discalced, to use Gregorian chant, which was decreed again and gravely by the general chapter of Milan on the 4th of June 1729. But the Discalced showed Clement XII (who had succeeded Benedict XIII) that they had been finally instituted by St. Peter of Alcántara, and that he had prescribed a humble Psalmody befitting the Reform (Compare number 46 of this commentary at the beginning). Hence the same Pope, through the Brief Exponi of the 11th of July (according to the often-praised Bullarium of the Discalced, read the 12th of July) in the year 1731, revoked the decrees for those provinces only in which the whole Definitory should consent and simple Psalmody alone was customary. Thus far the author of the historical Breviary, in which the Dates are not always cited accurately, as we ourselves have noted somewhere in passing. Moreover that work, praised by very many, and which certainly does not lack its merit, is written in a style not seldom obscure and generally barbarous and abrupt.

§ III. On certain Writings of St. Peter of Alcántara. Whether the Treatise on Prayer and Meditation was drawn from Ven. Louis of Granada; or whether rather the latter expanded St. Peter's Little Book into a Commentary.

Two little works of Fr. Peter are cited. Butler, at the 19th of October, mentions two little books written by St. Peter: the one is entitled On Prayer and Meditation; the other treats of peace or tranquillity of mind. Of the former St. Peter is most certainly the author; whether also of the latter, one may at least doubt vehemently. Mention of the former occurs in all, both older and more recent, who treat of our Saint; of the latter there is scarcely anyone besides Butler who has mentioned it. Of both we shall discourse here, submitting to the reader's judgment whatever we have been able to gather in various writers and from various sources.

[67] What Fr. John of St. Mary writes of the former little work. Fr. John of St. Mary, who first of all brought out the life of St. Peter of Alcántara, mentions the little book On Prayer and Meditation in two places. First in chap. XV, n. 142 (namely according to our edition), where, treating of the graces freely given, he concludes that St. Peter was to some extent endowed with the gift of tongues, from the wisdom, efficacy and clearness with which he used his own tongue for the profit of those whom he undertook to instruct, and he adds: How much that holy Man shone forth in this kind appears both from the manner, ease and clearness with which he wrote of prayer, and from what his disciples, whom he had in such great number, have related of the method by which he spoke of things pertaining to the spirit and to prayer. And again, but much more explicitly, n. 144: They asked (the Brothers and disciples) that he would hand on in writing some things from which they could continually draw admonitions for their direction. Although he was so small and mean in his own eyes, he set his hand to the work. Not that he wrote many volumes, like certain other Saints; but what he has left us in this kind, though it be little, shows by how generous a spirit he was led, with how ardent a zeal he burned. He wrote, namely, a Treatise, small indeed, but at the same time very copious, as a rule and compendium of doctrine suited to spiritual men, in which he also indicates the ways by which on this path one must strive toward perfection. In this little book is contained whatever can contribute to holiness of life. They say also that it was the delight of the learned, spiritual and holy man Louis of Granada, and the beginning of so many eminent and salutary books which he composed with such great fruit and learning on Prayer and Meditation.

[68] A eulogy of the same little work from Fr. Laurence of St. Paul. There exists in Fr. Laurence of St. Paul, the Swede (in the life of St. Peter, which you will find placed by us in the second place), a letter of St. Peter to Rodrigo de Chaves, from which it is established that this man, no less distinguished for piety than for birth, insisted very much that the praised little work should be written and made public; so much so that he seems to have been the principal author of the labour being undertaken. The letter having been recited, Fr. Laurence subjoins: This Treatise began to run through the hands of all the pious in the Spains, especially of the Religious who were striving for perfection, that they might instruct novices with it; because so vigorously, clearly and excellently, by the rules of the spirit, it equally enlightens the mind and inflames the affections of the heart; whence, translated also into various languages, it passed into France, Germany, Poland and other regions. Fr. Louis of Granada (at that time a celebrated master of the spiritual life), wonderfully attracted by his esteem of this treatise, wrote a letter full of deference to the holy Man solely for the purpose of commending himself to his prayers. Concerning the same there is this testimony of St. Teresa, chap. 30 of her life: "He (St. Peter) is the author of certain treatises on Prayer, which are now held in great esteem, because they were composed by one well experienced, full of fruit and spiritual perfection." To which attestation of the Saint all others whatsoever yield, on account of her eminent learning and experience in this kind of study, very well known to Bl. Peter himself. Nor yet will it seem superfluous to indicate the testimony of that holy prelate Francis de Sales, by which, in the first part of his spiritual Letters, book 3, letter 4, to a certain devout woman, he himself very much commends the aforesaid treatises, and seriously exhorts her to read them Life of St. Peter of Alcántara, book I, chap. XIII.. All these things Fr. Laurence asserts confidently; below, however, we shall see some things to be corrected.

[69] [What of the examination instituted by the Congregation of Sacred Rites concerning the little work of St. Peter.] Similar things are had by the rest (and they are certainly not few)

who have written of the life of St. Peter, and by name Fr. Joseph Maria of Ancona, in the Continuation of the Annals of the Minors Vol. XIX at the year 1562, nn. 325 ff., where he adds besides: This celebrated work likewise underwent the scrutiny of the Purple Fathers of the Congregation of Sacred Rites, and it was, after the decree of Urban VIII, the very first of all those which were thereafter approved by the apostolic see in discussing the causes of the servants of God. Which, however, I should not dare to assert as unshakeable on every side, since St. Francis de Sales (to name at least this one) was canonized before St. Peter, namely in the year 1665; and accordingly his manifold writings were subjected to the prescribed examination. Yet since St. Peter was enrolled in the number of the Blessed before the Pontificate of Urban VIII, and the cause of canonization was being treated either before the decrees of the praised Pontiff, or at least was pending about the time at which these appeared, it is not contradictory that the little book On Prayer and Meditation was the very first of all to be submitted to the judgment of the cardinals, although the cause of canonization was finished only after the cause of other Saints who, while they lived, committed more works to print. It is worthy of note besides that the Bull of canonization neither directly nor indirectly touches or indicates the little book On Prayer, or any other little work written by St. Peter. It is nevertheless beyond doubt that the treatise On Prayer was examined, since it is certain that it is the offspring of St. Peter; and on the other hand, by the testimony of Benedict XIV, the law of the Decrees of Urban VIII concerning the revision of works is clear: "Besides, this also must be most diligently inquired into, whether he or she for whose canonization instance is made has written any books, treatises, little works, meditations, or anything similar: for if it is established that he wrote, one must not proceed to any act of inquiry before such books are examined in the sacred Congregation, whether they contain errors against faith or good morals, or any new or foreign doctrine, alien to the common sense and custom of the Church." Thus far Bened. XIV De Servorum Dei Beatif., book II, chap. XXV, n. 2., who, although he records not a few things concerning St. Peter in the cited work, nevertheless reports nothing about the examination of the Little Book. But that it was examined is more than sufficiently established from what has just been said, and moreover Fr. Anthony Vincent of Madrid, in a Notice of which lengthy mention will recur a little below, asserts that he had received from Rome, from the Most Reverend Father Commissary of the curia, a letter given on the third of April of the present year (1749), in which he reports that he had found in the Vatican archive the book or copy which had been presented to the S. Congregation in execution of the decrees of Urban VIII; and that this book agreed to the letter and the jot entirely with the edition of Ávila of the year 1574 and that of Madrid of the year 1738, by the care of Fr. Roch of Montejon.

[70] The Treatise on Prayer little known today. Although the treatise On Prayer and Meditation was once deservedly in the hands of all, in our age it is almost unknown, at least outside Spain. And M. Migne testifies, in the last edition of the Works of St. Teresa, of SS. Peter of Alcántara, John of the Cross, etc. (Paris 1845), that he found only with difficulty a copy which he might print.

[71] An account and praise of it from Nicholas Antonio. Nicholas Antonio in the Bibliotheca Hispana nova comments in this manner. His (St. Peter's) is that golden little book which contains the marrow of the whole ascetical doctrine, and which the holy virgin Teresa of Jesus recalls in chapter XX of her Life, commending with deserved praises her dearest head in Christ, not here only, but also in chap. XXVII and in other places of her Works; namely: De la Oracion y Meditacion. In which the Man most practised in praying handed on precepts for praying and meditating rightly, with great brevity, but with incredible fruit to the readers. This he wrote when he was superior, or Guardian, of St. Onuphrius called de la Lapa, near Feria and Zafra, towns of Estremadura; and it was committed to the press very often, and turned not only into Latin but into almost all the languages of Europe. Spanish editions we have noted: of Lisbon of the year 1560, and perhaps 1562, of Salamanca 1578, of Valladolid 1620, by Jerome Murillo in 16mo, of Saragossa by Peter Gal 1623. The Latin translation is by Anthony Dulken, a Carthusian, which John Crithius published at Cologne 1607. The French one, of the year 1622, is by Alexander Poequelius of Beauvais, of the Order of Minors Recollect, superior of the province of St. Denis, of which man Placidus Gallemant makes mention with a most ample eulogy in his History of the same province, p. 49 and p. 243. Which Poequelius also wrote the life of St. Peter in French. An Italian translation also was given by another at Florence, by George Marescotus, 1583, in 12mo, which afterwards, some things being added, or others changed from their place, Angelus Minicuccus, a Carmelite, published under his own name at Rome by William Faciotus 1600, in 12mo. Thus far Nicholas Antonio [Bibl. Hispana Nova, sive Hispanorum scriptorum, qui ab an. MD ad an. MDCLXXXIV floruere Notitia, vol. II, p. 166, Madrid ed. 1788.]. What Minicuccus did I find likewise done in the Flemish translation published at Antwerp in the year 1709, where the latter part is placed before the former and certain other things, the original order being disturbed, are changed. Yet there are not lacking other editions in the same language in which the little book occurs with the order in which it first came out preserved.

[72] [The complete similarity of the aforesaid treatise with the book of Louis of Granada.] But here above all must be noted the complete similarity which exists between the little book of St. Peter of Alcántara and the book of Fr. Louis of Granada. It suffices merely to have run through the titles of both for it to become manifest to anyone that the one is a compendium of the other. Each work consists of two parts; the former treats of Prayer or Meditation; the latter of Devotion. The first chapter of the first part is entitled in Granada: How useful and necessary consideration is; St. Peter has: Of the Fruits of prayer and meditation. Here, however, both writers differ from each other: the former takes another way of proving the benefits of prayer, and develops other arguments, than the latter: so that it may be said that each here sets forth what is his own: the former at length; the latter very briefly. So at least according to the French versions to be indicated presently. There follow in both the subjects of fourteen meditations; in Granada developed very much, in the Alcantarine very contracted; but they use almost the same words: they proceed in the same order, with this sole difference, that the former understands two Meditations to be made each day, one in the morning, the other in the evening; but Peter supposes only one per day. For the morning time Granada proposes: 1, on Monday, the Institution of the Eucharist; 2, on Tuesday, the Prayer of Christ in the Garden and His Arrest; 3, on Wednesday, Christ before the Tribunals and His Scourging; 4, on Thursday, the Crowning and the Carrying of the Cross; 5, on Friday, Christ nailed to the Cross and the seven Words uttered by Him; 6, on Saturday, the Piercing of the Heart, the Descent into hell, the Burial; 7, on Sunday, the Resurrection. Then he has seven other meditations for the evening time of each day: 1, on Sins; 2, on the Miseries of this life; 3, on Death; 4, on the Last Judgment; 5, on Hell; 6, on Heaven; 7, on the Benefits of God.

[73] St. Peter's little book is a compendium of Louis of Granada; St. Peter has the same subjects, in the same order, arranged in the same manner, in almost the same words, with very few things added of his own. But, as we have already advised, what Granada hands on very fully developed he proposes very compendiously. Indeed the former first sets out briefly in one continuous course the seven meditations on Sins etc., and then amplifies them professedly and most broadly, as it were part by part. St. Peter has the former text, a few things being passed over. Besides, he assigns Granada's evening subjects to the first seven days; and the morning subjects he proposes for the following seven days. In the rest the same similarity is observed. And these things only in passing, from such a comparison as we could make of both treatises according to the French versions; of the Little Work of St. Peter, namely, as it was recently published among the Works of St. Teresa from the Migne press [OEuvres très-complètes de S. Térèse, S. Pierre d'Alcantara, de S. Jean de la Croix et du B. Jean d'Avila, Paris 1845, in-4°, vol. III, pp. 303–363.]; but of Granada as it is found among his spiritual Works, printed in two volumes in folio at Paris in the year 1667 [OEuvres spirituelles de Louis de Grenade, traduites par Girard, Paris 1667, vol. I, pp. 214–436.].

[74] Which shines out still more clearly from the Spanish text, But it is necessary to have weighed these things more accurately from a comparison of the Spanish text. Namely, we have in hand on the one side the little book of St. Peter, published at Barcelona in the year 1761 [Tratado de la Oracion y Meditacion, que escrivio el mystico maestro y doctor iluminado San Pedro de Alcantara, y brevi instruction para las personas, que se quieren (cupiunt) dar a la oracion.], with a preliminary Notice (Advertencia) by Fr. Anthony Vincent of Madrid, Lector of Theology and Definitor of the province of St. Joseph; on the other the Works of Ven. Louis of Granada, published at Madrid in the year 1800 [Obras del V. P. M. Fr. Luis de Granada. Precede su Vida, escrita por el Licenciado Luis Muñoz. Madrid en la imprenta de la real compañia, año MDCCC, vol. II.]. From the comparison of these it is established that the two works agree not only as to the Sentences but also as to the words. Let the following text serve as an example, which is identical in both, and which we subjoin in the Spanish language (because it serves our purpose): Alli discurren los Angeles, ministran Archangeles, triunfan los Principados y alegranse las Potestades, enseñorean las Dominaciones, resplandecen las Virtudes, relampaguean los Tronos, lucen los Serafines, y todos cantan alabanzas a Dios (there the Angels run to and fro, the Archangels minister, the Principalities triumph, the Powers rejoice, the Dominations rule, the Virtues shine, the Thrones flash, the Seraphim give light, and all sound forth a canticle to the Most High); and this in the meditation on Heaven, in the Alcantarine, at the Saturday of the first week Tratado de la Oracion y Meditacion, p. 69, Barcelona 1761., in Granada in the night meditations, or in the second series, at the same Saturday Obras del V. P. M. Fr. Luis de Granada, vol. II, p. 127.. And elsewhere: Mira como todavia eres sobervio, ambicioso, ayrado, vanaglorioso, embidioso, malicioso, regalado, mudable, liviano, sensual, amigo de tus recreaciones, y conversaciones, y risas, y parlerias. (See how you are still so proud, ambitious, wrathful, given to vainglory, envious, malicious, delicate, changeable, light, sensual, a friend of amusements, of conversations,

of jests and of talkativeness Tratado, pp. 22 and 23; Obras, vol. II, p. 66.). We have cited these two texts for this reason, that in enumerations of this kind it would have been very easy to change or transpose one word or another. Elsewhere the same identity of words and syllables recurs exactly. Except, as we have already advised, that Ven. Louis adds or inserts many things, and here and there they proceed in a somewhat different order, and moreover St. Peter has some things, though very few, which are not found in Granada; as is, for example, at the beginning, the chapter on the fruits and utility of Prayer, which is different in each.

[57] according to two Madrid editions of the Works of Ven. Louis, It will be helpful besides to compare the two Treatises more accurately with each other, by parts and chapters. Each is divided into two parts: in the former Prayer and Meditation are treated; in the latter Devotion. Chapter I of the former part agrees in both as to the subject (the utility and necessity of devotion), differs as to the manner of treatment. Chapter II, on the Matter of meditation, is wanting in Granada; but it is short. In chapters III and IV St. Peter proposes fourteen Meditations, all drawn almost word for word from Ven. Louis, but much abbreviated. In chapter V (in Granada IV), on the Parts of prayer, the same holds, and again St. Peter is briefer. It is otherwise in chapter VI (V), on Preparation; here not only is St. Peter briefer, but, except for the title prefixed to the chapter and a few lines at the beginning, he has scarcely anything that is found in Granada; but again in chapter VII (VI), on Reading, both writers agree; the former contracts and adds a very few things; as also in chapter VIII (VII), on Meditation; likewise in chapter IX (VIII), on Thanksgiving; here, however, he added almost the middle part of his own; but chapter X, on Oblation, St. Peter alone treats, briefly after his manner; and in chapter XI (IX), on Petition, he agrees in substance with Ven. Louis, but, contrary to his custom, scarcely clings to his words, and subjoins a certain eminent Prayer for asking divine love, of which I have found no trace in the other. Finally in chapter XII (X) come the Counsels for meditating well. The Prologue and the first Counsel of St. Peter, as also the eighth, which is longer than the rest, are not had in Granada; the six intermediate Counsels are almost word for word the same in both; in the one indeed, as usual, brief and contracted; in the other developed, and four times and more as long. And these things in the former Part. The second Part, which is entitled On Devotion, both divide in the same way. First is treated the Nature of devotion; then the Helps; then the Impediments; afterwards the Temptations to which we are commonly exposed in pursuing Devotion; finally certain Counsels are handed on which will be profitable or necessary for this holy exercise. This division is proposed by both in almost the same words. But in developing the individual subjects they depart from each other more than in the former Part. Nevertheless, especially, though not exclusively, where the Helps and Impediments are treated, there occur undeniable and manifold signs, both in matter and in words, that the one writer had the other in his hands. But as regards the Brief instruction for those who have first begun to serve God [Breve introducion por los que comienzan a servir a nuestro Siñor. At the end of the Little Book On Prayer according to the Barcelona ed. 1761, pp. 292–320.], I should think it proper to St. Peter; at least I, having employed a fairly diligent investigation, have found nothing of the kind in the venerable Granada.

[76] [and to the other edition of the treatise On Prayer published separately at Barcelona.] And these things from a comparison of the Little Book of St. Peter with the Treatise of Ven. Louis, according to two Madrid editions of the latter's works; the one of the year 1650 [Dotrina Christiana, en la qual se enseña todo lo que el christiano deve hazer (facere). Compuesta por el B. P. M. F. Luys de Granada. En Madrid año 1650.], the other of the year 1800 Where cited above, vol. II.. But there is also at hand to me the book of Ven. Granada On Prayer and Meditation, published separately, likewise in the Spanish language [Libro de la Oracion y Meditacion, en el qual se trata de la consideracion de los principales Misterios de nuestra fe, y de las partes y dotrina para la Oracion, por el venerable P. M. Fr. Luis de Granada, con la nueva concession di indulgencias. Barcelona 1705.], where one may see a far greater similarity, or identity, with the Little Book of St. Peter. They agree word for word in the first chapter, which is entirely identical in both writers, nothing added, nothing taken away. In the Chapters treating of the Parts of prayer, Preparation, Reading, Meditation, Thanksgiving, Oblation, Petition, the Matter of meditation (for this is not wanting in the separately published book), they agree so that, certain things being passed over here and there by St. Peter, and others, especially the Prayer for asking divine love, being added, the same sentences are rendered in the same words, the Order, however, being somewhat changed: Granada puts all these before the Meditations, St. Peter, except the Matter, puts them after. And as regards the Meditations themselves, the same holds as in the comparison made in the preceding number. Finally, in the Counsels for meditating well, with which the former Part is closed, here both the Prologue and the seven following Counsels agree to the syllable; St. Peter passes over very few words, but adds or inserts some lines in the first, second and fifth Counsel: the Eighth is not found in Granada, and is, as I have already said above, longer than the rest. As regards the latter part of St. Peter's little book, this indeed is not placed separately in the book of Ven. Louis which we are here examining; but its editor, Fr. Dionysius Sanchez Moreno, of the Dominican family, in the preface to the Christian and pious reader gives this notice at n. 7: that he had appended to the Treatise On Prayer some chapters pertaining to Devotion, namely on the Helps, the Impediments and the Temptations wont to arise in the exercise of Devotion, and their Remedies; taking, he says, those chapters to the letter (literalmente) from the Compendium of spiritual doctrine which the said venerable Fr. Master drew up from his own Works; so that the subject of this book (On Prayer) might be had complete in all its parts, and yet nothing be found in it which was not written by the said Ven. Fr. Master Fr. Louis of Granada. So he, from Spanish into Latin. Further, those chapters are four in number. The first (which occurs in the Book in the XXVIIIth place) describes what Devotion is, and agrees to the letter with the first chapter of the second Part in the little book of St. Peter, with this one difference, that the latter added at the end some (though few) lines; the Second treats of the Helps, and here they do not differ from each other by even one syllable; the Third enumerates nine Impediments, St. Peter ten, namely adding Scruples, which he circumscribes in a very few lines; the rest, as in the preceding chapter, are the same to the letter; the Fourth is entitled On Temptations and their Remedies: both writers agree in the prologue and in the four first paragraphs, yet so that in the first certain things are added or inserted by St. Peter; besides, his fifth and sixth paragraph are not had in Granada, whose fifth accordingly agrees with the other's seventh: finally the Eighth is proper to St. Peter; but in turn other things are added at the end in Ven. Louis which are wanting in the former; and again St. Peter subjoins a whole fifth chapter comprising Counsels conducive to the exercise of holy Devotion, of which nothing at all is read in the other. And let it suffice to have touched on these things thus here, without inquiring further whence it arose that the book of Ven. Granada was printed in various editions so different from itself: for that touches our matter only remotely. For, from the former comparison of the Works with each other made by us, although here and there the one writer departs from the other, either in the manner of setting out the subject or in certain additions which are had in St. Peter, and among others that special Petition for divine Love Pp. 193–202, Barcelona ed. 1761., which I have found nowhere in Granada; and finally the arrangement of the chapters is different here and there, and in general the treatise of Ven. Louis is far longer; yet this strikes the eyes of anyone who even glances at both writings, that the agreement of the two is such, especially from the sameness of the words, that there is no doubt that the work of the one was altogether in the hands of the other when he wrote; that the one is the compendium of the other, or its development into a commentary. And hence arises the question which of the two lighted the way for the other; whether St. Peter for Granada; or rather the latter for the former?

[77] Which of the two wrote first. Which I find already noted by Échard Scriptores Ordinis Prædicatorum recensiti, vol. II, p. 287: for he says: This book (On Prayer) he (Louis of Granada) is reported to have composed first of all his works while he was acting as Prior at Córdoba in the hermitage called Scala Cœli, where he stayed from the year MDXLIV to MDLII, and to have published it in those years. But which of the two, St. Peter of Alcántara or our Granada, wrote first on this subject, whether Granada expanded St. Peter's little book On Prayer into a commentary, or on the contrary St. Peter contracted Granada's fuller work into a compendium? It is a curiosity worthy of the inquiry of the Spaniards of both Orders: however it be, to each his own praise stands entire. For the rest, what the French translator of Marchese relates in the Life of this St. Peter, book III, chap. XI, namely that the Saint, consulted by Granada as to what pursuit he should apply himself to, answered that it had been revealed to him by God that the latter should thereafter cease from preaching and apply himself altogether to writing books; I know not whether it will be approved by anyone, since Granada never ceased from preaching, nay never shone more in that ministry than from the time when he entered Portugal about MDLVI, and for more than XXV years thereafter, nay even in the last of his life, at the age of LXXXIV, he also preached. Thus Échard. Among the Manuscripts of the Burgundian Library at Brussels there exists under n. 15727 a fairly thick volume in quarto, in which are kept bound together various writings of Fr. Andrew Mark Burriel, of the Society of Jesus. That learned man, namely, wished to commit to print all the works of the Fathers and other Spanish writers; and for this end he had collected and was collecting many things from every side, as is established from the said Ms. volume. Among the writers whose works were to be published

he proposes, St. Peter of Alcántara is numbered, with this note: If, however, the Meditations are his, and not Fr. Louis of Granada's. Fr. Burriel died in the year 1762, at the age of 43, having prematurely broken his strength by too much labour of study. As regards the question raised here by Échard, and already above by us, although I have nothing by which to settle it altogether, I briefly subjoin what appears to me more likely.

[78] It is more probably inferred that Granada wrote before St. Peter. Would not Granada, if he had appropriated St. Peter's little work, have advised the reader of it? But neither in the aforesaid book On Prayer, nor in the other treatises which he published in such great number, is even the least mention of this matter to be found. Then St. Peter, at the time at which, according to Échard, Granada wrote On Prayer, had become famous throughout all Spain; whence it is easy to judge that a writer who was bringing out his first lucubrations would not readily have dared to borrow so much from a very well-known man without at least indicating that he had done so and why he had done so. Nor can the same be said of St. Peter, who undertook his writing at the request of a certain principal man, the wishes of others also concurring, and not at all, at least from the beginning, with the intention of making it public; and accordingly he had no need to advise from what source chiefly he had drawn, thinking it enough to have indicated in general that he had collected from several sources what he proposed, which he also expressly states in his letter to D. Rodrigo de Chaves: And since, he says, I had read many books on this matter; from these I have briefly taken and reduced to a compendium (de ellos en breve he sacado y recopilado) what seemed to me better and more useful Tratado de la Oracion y Meditacion, Barcelona ed. 1761, p. 4.. Nor will it be superfluous to note that no preliminary notice is prefixed to the little work of St. Peter, in which authors are wont to speak by way of preface of the aim set before them and of the aids or sources which they have used. Add that it was far easier to contract the work of Louis of Granada into a compendium than to amplify or develop more broadly the little book of St. Peter; especially since the text of the latter is not set down by Louis in one continuous course (if indeed it is set down), but interruptedly and by parts, not seldom fairly small; which certainly befits one contracting some larger work into a briefer one, who selects sentences in whatever place they are found, provided they serve his purpose. But not so one who undertakes to compose a more prolix writing out of a compendium, unless perhaps he intends to write a commentary for the sake of elucidating the text, which certainly was not Granada's purpose. This finally is certain, that to one reading the latter's book separately it does not even come into mind that another little work was at hand to him, in whose footsteps he anxiously clung. In a word, if the matter were to be settled by intrinsic arguments, I should not at all doubt that Granada lighted the way for St. Peter; but not he for him.

[79] What of the consensus of writers in favour of St. Peter? But from extrinsic arguments a twofold difficulty arises. The first is drawn from the consensus of writers who generally assert that Granada was induced to write by the reading of St. Peter's little work, or, as John of St. Mary has it, that this was for him the beginning of so many eminent and salutary little books which he (namely Granada) composed with such great fruit and learning on Prayer and Meditation. But it must be well noted that Fr. John of St. Mary speaks doubtfully, as may be seen at n. 67 of this Commentary, where we set down his words in full: for by using the word they say, he shows sufficiently that the matter was not so clear to him. Further, since all the others, as even the very words they use show, have drawn from the source of the praised Father, it is evident that their testimony is not of greater weight than the testimony of him on whom they rely. Moreover, without rendering any reason for the suppression, they omit the words they say, and simply affirm that Granada was induced to write by our Saint. The thing, for the rest, is common enough (nor should I think any learned man can be found who has not learned it by his own experience), that what is put doubtfully by some older writer is assumed as certain among later ones, although they adduce no reason for laying aside the doubt. One must therefore stand cautiously by assertions of this kind, especially if they make for the praise of a Saint whose life men of the same Order adorn. Since these things hold in the present question, I confess that the aforesaid consensus of writers is not of such weight with me as to destroy the reasons brought above to the contrary. For the rest, what is said in this number will be elucidated from what follows.

[80] From the comparison of editions, St. Peter's little book obtains priority. The second difficulty arises from the comparison of editions. Nicholas Antonio (compare n. 72) refers the first edition of the Little Book of St. Peter to the year 1560; nor is an older one listed anywhere by anyone. He (St. Peter of Alcántara) wrote, says Wadding Scriptores Ordinis Minorum, where he treats of St. Peter of Alcántara., in Spanish an excellent little book On Prayer and Meditation, most widely received everywhere, and translated into almost all the European languages. Anthony Dulken, a Carthusian, translated it from Spanish into Latin. It came out at Lisbon in the year 1560, at Salamanca 1578, at Burgos by the Juntas in the year 1579, at Saragossa by Peter Gal in the year 1623, and elsewhere many times. From these things it is hinted plainly enough (for it is not altogether asserted) that the Lisbon edition is the first of all. But since, according to the praised authors, the Little Book was published in the aforesaid city both in Spanish and in Latin, Fr. Anthony Vincent infers thence, in the Notice of which we shall treat below, that it had been printed long before (mucho antes): for since, he says, it was printed in the sixtieth year both in Latin and in Portuguese, this indeed supposes it already printed before, since some time must have been employed in preparing the Latin version. This deduction is clear, nor does anything prevent our admitting it; for since the little book was written in the year 1533 … it is not easy to believe that it remained unpublished for seventeen years, especially considering the insistence of Rodrigo de Chaves and others. Yet this is a mere hypothesis, and not so easily to be proved, since the Treatise is not very long, nor accordingly to be translated into another language with long labour: nor, finally, does anything prevent it from having been at hand in manuscript to Dulken (the author of the aforesaid version). This therefore remains unshaken, that the first edition of St. Peter's little book which is known belongs to the year 1560. In Échard Scriptores Ordinis Prædicatorum, vol. II, p. 287, Paris ed. 1721. the book of the venerable Louis of Granada is cited as first published at Salamanca in the year 1567; Nicholas Antonio agrees Nova Bibliotheca Hispana, under the word Ludovicus Granat.. But the praised Fr. Anthony Vincent of Madrid in his Notice opines that no edition of the aforesaid book exists which was made before the year 1574. Fr. A. Touron Histoire des hommes illustres de l'ordre de S. Dominique, vol. IV, p. 564. and Échard Where cited above. add: This book he (Ven. Louis) is reported to have composed first of all his works while he was acting as Prior at Córdoba in the hermitage called Scala Cœli, where he stayed from the year MDXLIV to MDLII, and to have published it in those years. Since, however, what is asserted in these last words is in no way proved, nay is put forward only doubtfully; this, if not to be asserted, is at least to be assumed, that the little book of St. Peter came out some years, say seven or more, before the book of Ven. Louis; and from this it results that its cause, the comparison of editions having been made, altogether prevails. Yet I should not wish you to conclude from these things that the matter has been settled by us on every side. In our opinion, as will be declared below, there were in St. Peter's hands manuscript codices of Louis of Granada, from which he excerpted what seemed better and more useful. Wherefore it must also be examined at what time, according to the common opinion, each author wrote his treatise. We begin with Granada, subjoining here at one view what Louis Muñoz, in the Life of Ven. Louis (first published, according to Nicholas Antonio [Bibliotheca Hispana nova, sive Hispanorum scriptorum, qui ab an. MD ad MDCLXXXIV floruere, notitia, vol. II, p. 55, Madrid ed. 1788.], at Madrid in the year 1639, and, by the testimony of Échard Scriptores Ordinis Prædicatorum, vol. II, p. 286, Paris ed. 1721., written accurately as well as elegantly), prefixed to the Madrid edition of his Works of the year 1800, has in various places concerning the book On Prayer and Meditation.

[81] Where and when Ven. Louis of Granada composed his book On Prayer. The convent of Scala Cœli had been founded in the fifteenth century by Fr. Alvarus of Córdoba (Alvaro de Cordova [Vida del P. M. Fr. Luis de Granada, by Louis Muñoz, book I, chap. VI. Obras del V. P. M. Fr. Luis de Granada, vol. I, p. 14, Madrid ed. 1800.]), an illustrious servant of God; in the following century it was so abandoned that, besides the name and the fame of its former sanctity, by which it had once been renowned, scarcely anything now remained. Louis of Granada restored this holy solitude Ibid., pp. 15 ff., and stayed there from the year 1544 to the year 1552, as Louis Muñoz professedly proves against others who wrongly assert that Ven. Louis came there in the year 1534 Vida, book I, chap. VIII. Ibid., pp. 24 ff.. Since the venerable man was born in the year 1504, it follows that he was forty years old when he came to set his hand to restoring Scala Cœli. Among other things the praised Louis Muñoz notes: There the holy Fr. Louis of Granada gave himself to Prayer so much that, in order to teach it to others as a master, he composed, like another St. Bernard, amid those cliffs and rocks, a book On Prayer and Meditation, with the highest profit of souls. He used to go to the river which runs past the paved road to the convent, and there, sitting among the windings of the ground, he dictated to two brothers writing: whence even until now it is called the River or Stream of Fr. Louis of Granada. Thus far Louis Muñoz, from Fr. Louis Sotillo de Mesa, who wrote the life of the blessed Fr. Alvarus of Córdoba Muñoz, ibid., chap. VI, p. 16.. Again, where he professedly treats of the Works published by Ven. Louis in his native tongue The same, ibid., book III, chap. III: the second, he says, volume (In order of time the first: among the works the Guide (Guia) of Sinners comes in the first place, although written a little later, which the author far preferred to all his lucubrations) is entitled On Prayer and Meditation, in which the consideration of the principal mysteries is treated, together with three other shorter treatises on the chief works of penance: namely Almsgiving,

Fasting and Prayer Loc. cit., p. 175.. And, a brief notice of the volume by parts having been given, he subjoins: scarcely had the work come out in public when it was rendered into Italian by Camillo de Camilli, and printed at Venice in the year 1575; into Latin by Michael Isselt, and printed at Cologne in the year 1586, and again 1591. The book was endowed with the same favour among the other nations Ibid., p. 176.. Finally in another place the oft-mentioned Muñoz has these things: Of no less weight, nor less conducive to its eulogy, is the testimony of St. Peter of Alcántara, as also the revelation which that holy Man had. He then reports word for word (a la letra) what is had in the hortatory letters of D. Fr. John del Molino, bishop of Plasencia, of the most fruitful and most illustrious Order of St. Francis. He grants forty days of indulgence to any faithful of his diocese who has either himself read, or heard read aloud by another, a chapter or paragraph from Ven. Louis of Granada. (The same was also granted by the bishops and archbishops of most of the dioceses throughout Spain; indeed Cardinal Pascual of Aragon, archbishop of Toledo, granted a hundred days to anyone reading or hearing a chapter, paragraph or period. See the Treatise published separately, of which above [Libro de la Oracion, etc. Barcelona 1705. At the beginning under the title: Concession de indulgencias.].) The words of the bishop of Plasencia are of this kind: And what is greater, the works and writings of the V. Fr. Master Fr. Louis de Granada, while he was still alive, merited to be commended by a miraculous oracle and heavenly revelation, as is established from the book composed in the Italian language and printed at Rome on the miraculous life and revelations of St. Peter of Alcántara, drawn and gathered from the processes of canonization by the most celebrated and most grave writer of this age, Francis Marchese, priest of the congregation of the Oratory; which book he dedicated to our most holy Lord Pope Clement XI… In the third book, then, the eleventh chapter, the second number, there is had this clause, which we faithfully render into Spanish (and we from Spanish into Latin): "At this time Fr. Master Fr. Louis de Granada asked him (St. Peter of Alcántara) to deign to inquire in prayer of the Lord to what, according to His will, he ought chiefly to direct his studies: and when St. Peter had done so, the Lord revealed to him that the said Fr. Master Fr. Louis de Granada must renounce the ministry of preaching and devote himself to writing works for the profit of souls. (Compare above n. 75.) Forthwith the holy Man made the matter known to Granada, asserting that his writings would be of great help and solace to all who wished to make progress in the way of Christian perfection. Made secure by receiving this counsel, he began to compose the treatise On Prayer and Meditation, aiming in this with all zeal to imitate the works which the holy Father (Peter) had written on the same matter, developing more fully what the latter had handed on succinctly. And thereafter he produced several treatises full of heavenly doctrine; from which the most abundant fruit is perpetually drawn and gathered by the devout, as daily experience shows Muñoz, Vida del P. M. Luis de Granada. Among his Obras, vol. I, p. 233.." Thus far Louis Muñoz, who does not even hint by a word at the disagreement of which we treat in this paragraph; yet by the text copied in the last place he attributes to each writer his own book. For the rest, from the cited words it results that the treatise On Prayer was written or completed in the convent of Scala Cœli, between the year 1544 and 1552. Which, however, does not prevent the venerable author from having been able already before to collect and arrange very many things on this subject.

[82] Where and when St. Peter wrote On Prayer, On the other hand, the writers of the Life of St. Peter generally relate that his little book was composed at the time when the holy Man was staying in the convent of St. Onuphrius at La Lapa; that is, if we stand by the statements of Fr. Laurence of St. Paul Book I, chap. XIII to chap. XVI; with us book I, nn. 43–55., about the year 1537 or 1538. For St. Peter was present at the chapter celebrated in the city of Pax Julia (commonly Badajoz) in the year 1535. Then for six months he presided over the convent of the aforesaid city. After this for two years he travelled through the whole bishopric of Pax Julia preaching, gathering everywhere rich fruits of his labours. But because he was held by an immense desire for quiet and solitude, with the consent of his superiors he withdrew into the convent of St. Onuphrius at La Lapa, to which convent he remained attached almost until the year 1538, in which in the chapter he was elected provincial by unanimous vote. Whence it results that the little book was written about the year, as we have said, 1537 or 1538; and this being supposed, it precedes Granada's book by ten years and more. Baillet and Helyot agree (the former in the Life of St. Peter at the 19th of October; the latter in the History of the monastic Orders Part V, chap. XX.). But both relate, or at least insinuate, that the holy Man was already living in the convent of St. Onuphrius from the year 1534. Indeed Fr. Anthony Vincent asserts that it is most certain that the little book was written in the year 1533.

[83] If it were established on every side that St. Peter really wrote his treatise On Prayer in the convent at La Lapa, uncertain. and indeed in the said years, the question raised here by us would be all but settled. But it is far from the case that what is written of St. Peter, so far as it concerns chronological order, is accurate, especially before the beginnings of the province of St. Joseph, as already appears from the very disagreement of the writers just praised, and much more luminously still from the innumerable complaints, repeated to the point of satiety, of Fr. John of St. Mary, who, as we have already advised, first of all composed the life of our Saint more copiously. For he is most frequent in deploring the negligence of contemporaries, by which it came about that very few things concerning the deeds of the holy Man have come down to us. I confess indeed that the authority of those writers as to the time and place at which they would have the aforesaid little book written is not of such weight with me that the dispute may be considered settled by it. Indeed it is scarcely conceivable that St. Peter could have had time for composing the little work if, as is assumed, the holy Man arrived at La Lapa only in the year 1537, and stayed there until the following year. For in that space of time (as is gathered from the two following chapters of Father Laurence) he first went to Plasencia to plead the cause of the reformed province of St. Gabriel before the bishop; twice he came to Alcántara, his native place; twice he betook himself to Lisbon, where, especially on the second journey, he stayed quite a long time at court. Whence the assertion of those who would have the little book composed at La Lapa wavers not a little. What of the fact that St. Peter also stayed in the same monastery at another time, namely about the year 1548, as Fr. Laurence narrates below, book I, chap. 21. Where he relates besides that the holy Man was called from here into Portugal, to bring help to the custody of Arrábida, vehemently shaken by the death of its founder Fr. Martin of St. Mary. Then he adds: Being at times compelled by the singular insistence of the Princes D. Maria and Louis (the Infante) to go over to the court, he poured the oil of persuasive gentleness there upon the piety of many nobles. Sometimes also, consulting that great father, in both learning and spirit, Louis of Granada (who was then perhaps staying at Lisbon) concerning heavenly things and the proper state of his own soul, he also gave him a hand toward the conversion of others. Why then should you not admit that the little book On Prayer was written, or at least completed, in this second stay at La Lapa, if indeed it was really written there, about which very little is certainly established?

[84] What from St. Peter's letter and the words of St. Teresa? Nor would you deduce anything more certain from St. Peter's letter given to Rodrigo de Chaves. Since this is not recited by all in exactly the same manner; but especially since it bears noted neither the day nor the year in which it was written. Finally St. Teresa's testimony concerning the little book of Bl. Peter does little or nothing to elucidate our matter: since the holy Mother did not undertake to write her life (which in order of time holds the first place among her works) before the year 1561. This one thing is drawn from her words, that the little work of the holy Man was in the hands of all after the aforesaid year. Compare num. 68.

[85] The Notice of Fr. Anthony Vincent, in which he intends to show So far, then, the comparison of editions alone militates expressly in favour of St. Peter. But now mention must be made of the things which in the past century were disputed in Spain between the Fathers of the Dominican family and the Alcantarine Fathers. There came out, namely, in the year 1761, newly printed at Barcelona, the Little Book of St. Peter under this title (rendered here word for word into Latin): Treatise on Prayer and Meditation, which the mystical Master and illuminated Doctor St. Peter of Alcántara wrote, and a brief Instruction for those who desire to give themselves to Prayer. To this edition is prefixed a Notice (Advertencia) which the R. Fr. Anthony Vincent of Madrid, Lector of Theology, historiographer (Chronista) and Definitor of the holy Province of St. Joseph, composed for the pious reader, a stranger to party zeal (desapassionado), in the name of the same province, and in homage to that admirable founder, a man of the loftiest contemplation, St. Peter of Alcántara, divided into three parts or points. First a reason is given why the new edition was undertaken in the name of the Province itself. Namely, both because the little work, however often reprinted, was desired by many; and especially because a doubt had been raised by some whether St. Peter was really its author. And this latter Fr. Anthony Vincent professedly undertakes to elucidate, in three paragraphs or points of his Notice: in the first, he says, the existence of a book of St. Peter of Alcántara entitled On Prayer and Meditation will be shown to the point of evidence; in the second he proves the identity of the little book now published with the treatise written by St. Peter; in the third, finally, he endeavours to resolve the doubts and objections. And so he, enunciating not very clearly his purpose, which has nothing else in view than to vindicate the little book for St. Peter and to deny it to Granada. With what success he accomplished this will result from what is to be said.

[86] that St. Peter wrote his little book in the year 1533; And first, then, Fr. Anthony Vincent lays it down thus: It cannot be denied, unless one wishes to cast away all human faith, that St. Peter of Alcántara, when he was guardian in the convent of St. Onuphrius at La Lapa, wrote in the year 1533 a book entitled: Book on Prayer, Meditation and Devotion;

to write which he was moved by the continual prayers and supplications of D. Rodrigo de Chaves, to whom he also dedicated the book, as is established from the letter placed at the beginning, which begins, etc.; and this truth is attested by many, and those most learned, writers, both domestic and foreign. He cites some among very many: St. Teresa, Francis de Sales (see at the end of this §), Palafox, Anthony Molina the Carthusian, Nicholas Antonio (whom he calls a most learned and accurate writer), Tamayo Salazar, Gregory XV, Christina queen of Sweden, and various witnesses in the process of canonization. But these indeed all relate that the little book On Prayer and Meditation was written by St. Peter; but in what place, or in what year, this was done, they are deeply silent. One alone among all occurs, Ferdinand Cambero de Yegros, who in his book Heros Seraphicus (El Heros Serafico), published at Salamanca 1723 (as he is cited by Fr. Anthony Vincent), chap. VII, p. 52, has it thus: The frequent concourse of many, and the repeated insistence of Rodrigo de Chaves, moved the mind of the divine Man to write then (aqui) the Treatise on Prayer and Meditation. Yet from these words neither the year in which it was written nor the place is gathered: for the word aqui might perhaps be rendered in Latin there; but from the words brought forward by Fr. Anthony Vincent nothing is determined to which the word there could be referred. The work of Cambero, moreover, is not in my hands.

[87] but as to the year Fr. Ant. Vincent proves nothing But even granted that it were expressly found there (which certainly by no means holds) that the little book was written in the convent of St. Onuphrius at La Lapa, this would be the mere assertion of a writer of more recent age: for it is not proved. For the rest, it is also undoubted to us that St. Peter wrote a little book of this kind, and indeed at the request chiefly of Rodrigo de Chaves: for this results altogether luminously from the life of Bl. Peter; and as to the first part of the assertion just given, the testimony of St. Teresa is inescapable: He himself, she says, is the author of certain little books on Prayer written in his native tongue, which are now worn in the hands of all. As to the Letter addressed to Rodrigo de Chaves; this, as it is recited also by Fr. Anthony Vincent, bears no date at all. Nor does the aforesaid letter seem to have been prefixed to the little book right from the beginning, nay not in the whole seventeenth century, as at least one may conclude from a certain Antwerp edition in the Flemish language, with the Approbation of Fr. William Herincx, vicar provincial of the province of Lower Germany of the Order of Friars Minor, printed in the year 1669, which is in our hands. Whence someone will perhaps also suspect that the praised letter was commonly annexed to the little book only about the middle of the eighteenth century, namely after the publication of Fr. Anthony Vincent's Notice. There is besides one who doubts of the genuineness of that letter, from this, that to some it seems to depart somewhat from that holy simplicity and humility in which Bl. Peter so shone. Whatever, however, be the case about these things, even if it were granted that it was added altogether to the first edition; since this is commonly referred to the year 1560, it would not follow from it that the little book was written in the year 1533; since, as we have said, the letter bears no Date. It is clear therefore that Fr. Anthony Vincent concludes far more broadly; or, if you prefer, that the testimonies brought by him do not prove what he laid down at the beginning: namely that it is certain that St. Peter, when he was guardian in the convent of St. Onuphrius at La Lapa, wrote, and that in the year 1533, the little book On Prayer and Meditation. This one thing is had, namely that it was written by him.

[88] When and by whom the little book began to be denied to St. Peter. Fr. Anthony Vincent proceeds thence to proving that the said book is the same which is found, under the name of the Ven. Father and mystical man Fr. Louis of Granada, among his works. For which purpose he notes first that among the innumerable praises with which the little book On Prayer was heaped at Rome in the seventeenth century, it was spread abroad by someone that this was the work not of St. Peter but of Ven. Louis, a certain anonymous writing in this sense having also been published. Wherefore, at the persuasion of Cardinal Crescenzi, Ven. Fr. Didacus de Fuensalida, a member of the province of St. Joseph and definitor general of the whole seraphic Order, who as procurator at Rome had promoted the cause of St. Peter, undertook to refute it. He therefore, by exhibiting older editions of the little book, published long before the writing of Ven. Louis was brought out, and by deducing various reasons, stopped the mouth of the anonymous writer, nor was anything thereafter heard of that matter until the year 1738, in which, when the historiographer (chronista) of the province of St. Joseph had published the Prologue which may be read in the last (that is, before the year 1761) edition of the little book, D. Anselm Negrete, Mozarabic chaplain and Tertiary of St. Dominic, brought out some small writing in which, against the author of the Prologue, he contended that the little book On Prayer and Meditation was excerpted from the Works of V. Louis of Granada. Besides these two (light indeed and short-lived) contradictions, for two centuries and more the little book remained in the peaceful possession of St. Peter. But in the year 1757 a new edition of Ven. Louis appeared, by the zeal of the R. Fr. Joseph Alphonsus Pinedo, who spared no labour that it might be in every part accurate and genuine; and that nothing, not even a word or syllable, should be contained in it which did not belong to the Venerable writer. Meanwhile a volume printed at Salamanca in the year 1574 is brought to him by a certain nobleman; which Pinedo forthwith turned over most eagerly, and finding that the treatise On Prayer and Meditation contained in the said volume was the same which is found commonly among the works of Ven. Louis, he adhered more firmly to the suspicion which he had already had, namely that that book did not have St. Peter of Alcántara as its author. Pinedo did not indeed deny that a treatise on the same subject was published by Bl. Peter: but he thought that the little book which was carried about under his name was not his, since it was found in so old an edition among the works of V. Granada, and that so similar and almost identical. (Is this perhaps that book of which we treated as it were professedly at n. 76? See what is said there.) Wherefore he also prefixed to his volume XIV a Notice in which he sets out his opinion and confirms it by various reasons. We, adds Fr. Ant. Vincent, will give ours in the following paragraph (the third), that the reader may judge on which side the truth stands.

[89] [The various reasons of Fr. Anthony Vincent, by which he strives to vindicate the little book for St. Peter, are weighed.] And he adds: But in the present paragraph (namely the second) we shall try to demonstrate that the book On Prayer and Meditation which St. Peter wrote is the same which is had in vol. XIV of the Works of V. Louis of Granada; and again the same which was printed at Salamanca in the year 1574 by the press of Dominic de Portonariis. From the very many testimonies heaped together there for this purpose, we set down here a single one from the processes of canonization, which runs thus: Which Treatise the most learned and spiritual man, Brother Louis of Granada, great mirror of the Order of St. Dominic, undertook to amplify. To which we too gladly subscribe, namely that the treatise published under the name of St. Peter is for by far the greatest part contained in the book of Ven. Louis, but that this is much enlarged. Compare what is said at nn. 72–77. Indeed, where in the aforesaid testimonies it is said that the little book of St. Peter was the text, the rule, the argument which Ven. Granada extended, copied out, amplified, we too admit it to be so, yet in this sense, that the question is left untouched by whom that text, rule, argument was first written, namely whether by St. Peter or by V. Louis. As to what Fr. Anthony Vincent adds, that the little book of St. Peter was recognized, examined and approved in view of his canonization; this indeed is of little or no concern to our matter. For, it being supposed that the little book was published by St. Peter (which indeed is now beyond all controversy), by the statutes of Urban VIII it had to be examined when the cause of canonization was being treated. For from whatever source at last the Blessed Author had drawn it, by the very fact that he had published it under his own name he had made its views and sentences his own, and accordingly it had to be looked into whether in writings of this kind nothing was found either against faith or against morals; whence again our primary question remains untouched. It would certainly be otherwise if the S. Congregation had ventilated this, and had decided that St. Peter wrote the text (amplified by Granada) by his own effort, and did not transcribe it from another. But the S. Congregation did nothing of the kind; since it is not wont to examine whence those to be canonized drew their things, but rather what they published under their own name.

[90] The chief argument of Fr. Ant. Vincent is shown to waver. Finally Fr. Ant. Vincent proposes his chief argument in this manner: according to Nicholas Antonio Nova Bibliotheca Hispana, under the word Petrus de Alcantara. and Wadding Scriptores Ordinis Minorum. the Little Book of St. Peter first came out in the year 1560, in which year also the Latin version of the same was published by Fr. Dulken the Carthusian. Indeed it is not contradictory that the little book had already been printed before the aforesaid year (this, however, I find mentioned by no one). Since it was written in the convent at La Lapa in the year 1533, as is unshaken truth among all authors, says Fr. Ant. Vincent again, it is not so easily to be believed that in those seventeen intermediate years, namely from the year 1533 to the year 1560, it was not committed to print, considering the insistence of Rodrigo de Chaves. I have in my hands (the words are Fr. Anthony Vincent's) the Ávila edition of the year 1574, which refers to another of the year 1565; and that agrees word for word with the last edition made in the year just past (1750). The aforesaid Dulken gave the works of Ven. Granada a Latin dress in the year 1572. Let the reader go to both versions (namely of St. Peter and of Louis of Gran.), and he will at once see what is the difference between the two little works, and who is the author of the little book On Prayer. From the comparisons and notices it does not now seem possible to deny that the little book of St. Peter was the text or argument for the venerable Louis, as so many authors testify. Then Fr. Ant. Vincent adds: Among the editions which we have of Ven. Louis, the most ancient seems to us to be that which was approved in the year 1574 by Fr. Anthony of Córdoba. Yet Granada himself, in his book published in the year 1579, asserts that he had composed it a few days before. Now the venerable man's stay in the convent of Scala Cœli at Córdoba certainly did not precede the year 1544, and he is recorded to have remained there until the year 1552. From which chronological computation (so the praised Fr. Ant. Vincent subsumes) it is established that Ven. Louis before the year

1544 did not give himself to writing books; and on this all agree who have diligently treated that subject. Finally, these things being thus laid down, he constructs the following reasoning, which he holds as inescapable: It is certain that the treatise On Prayer, Meditation and Devotion which is said to have been written by the venerable man does not differ in the least from the other, published under the name of St. Peter; only in this one is found added the letter to Rodrigo de Chaves, which is wanting in that. (It is evident that the book of Granada is here in view, of which we spoke at n. 76.) Then since the latter wrote in the year 1533, namely eleven years before the former gave himself to writing; and since the book which is attributed to both is entirely the same; it is surely easy to conclude that St. Peter is its author, since it is unshaken, nor can it be denied except by one who refuses all human faith, that the little book was written by St. Peter in the year 1533. If that last point really stood so unshaken, and if on the other hand it were also admitted as certain that Ven. Louis wrote nothing before the year 1544, the dispute would certainly be settled. But we saw above that it is assumed by Fr. Anthony Vincent, but by no means proved, that St. Peter's little book was written in the year 1533; his whole argumentation accordingly collapses from its foundations.

[91] It is decided more probably in favour of Ven. Louis of Granada. Since there is so great an agreement in the treatise of both authors (St. Peter and Ven. Louis) not only in matter but also identity in the very words, there can be no doubt that the one drew from the other; that the one lighted the way for the other. It is also certain to us that St. Peter's little work was committed to print some years before the treatise of Ven. Louis was made public. All the rest, namely the year and place in which St. Peter's little book was written, are obscure, little or not at all defined. Moreover both writers are of the same age: St. Peter was born in the year 1499, died 1562; Ven. Louis of Granada was brought into the light in 1504 Lud. Muñoz, Vida, book 1, chap. 1. (others have the year 1505), died at the ninth hour of the night on the last day of the year 1588 The same, ibid., book 2, chap. XV, p. 148.. Further, St. Peter testifies that he borrowed or took his treatise from others (he sacado y recopilado). But since by far the greatest part, at least, of his little work occurs in V. Louis of Granada in exactly the same words, one of two things must be admitted: either that it was drawn from the latter's book, then indeed in manuscript, but afterwards published in print, or from some other source which has until now remained entirely unknown; which certainly is not easily to be supposed. Add that Louis of Granada, on account of the merit of his style and his eminent qualities, holds the first place, with Master John of Ávila and the holy mother Teresa, among the Spanish writers who have treated of ascetical matters; and that the very many things which St. Peter too has do not depart in the least from Granada's accustomed style. If, then, St. Peter or another wrote them, it follows that two at the same time excelled in an identical kind of diction and with equal merit; which again men skilled in literature will not so easily admit. Finally Ven. Louis nowhere professes that he drew his treatise On Prayer and Meditation in great part from anyone else. Compare what is said at n. 76. All things therefore having been carefully weighed, this seems to us more likely: that there was in St. Peter's hands a manuscript Treatise, or, if you prefer, Notes prepared by Granada, from which he composed for by far the greatest part his little book, communicated first to Rodrigo de Chaves and to others devoted to the Blessed Man and to his brothers, and afterwards committed to print toward the end of his life. And in this hypothesis (for it is a hypothesis, since certain and, as they say, positive arguments are wanting) the silence of both is interpreted not absurdly: of St. Peter, indeed, a man of the most profound humility and accordingly not at all solicitous about acquiring the glory of a name; who besides, being already broken by age and strength and otherwise distracted by very many and most grave and most difficult affairs, more probably had small, nay even no, part in publishing his little book at the Lisbon press; he knew, finally, that Granada had as yet made nothing public on Prayer and Meditation; nor did it more probably come into his mind that he would perhaps hereafter commit to print the Notes or book from which he had culled his own things; finally he had advised in general that he was giving not his own things, or things composed by his own effort, but what he had excerpted from others and reduced to a compendium: he sacado y recopilado. As regards Ven. Louis; he, seeing with what applause and benefit to the faithful the things which he had formerly collected on Prayer and Meditation were received under another's name (nor is that to be imputed to him as a fault), could think that he was not prevented from publishing them under his own name; especially since he added very many things either not seen by St. Peter or deliberately passed over. And that he himself gave no notice to the reader may perhaps have proceeded from a certain eminent prudence; since it was to be expected that from such a notice, in that season and in those circumstances, no small troubles, nay even lawsuits, would be stirred up both for himself and for others, which would certainly serve nothing for edification.

[92] [A eulogy of the little book On Prayer and Meditation from Fr. Fremaut and others.] That we may omit none of the things which make for the commendation of the little book On Prayer and Meditation, we shall here set down the words of Fr. Benignus Fremaut in the Spiritual Palm-tree (Geestelyken Palmboom): for they comprise some particulars of which mention occurs in others only scatteredly, and which he himself collected into one from various sources, especially from the Notice of Fr. Anthony Vincent, rendered into Flemish, and which we here turn into Latin. That little book, he says, produced wonderful fruits in a short time. It was spread through all Spain and used in almost all monasteries, especially for the formation of tyros or novices. Not long after it was translated into German, Polish, Italian, French, Belgian: in great esteem among all, both on account of the sanctity of the author and on account of the clearness and perspicuity of the sentences. When Fr. Louis of Granada of the Order of Preachers, a man most versed in spiritual ways, had frequently met St. Peter at Lisbon, and thereafter dealt with him familiarly by letters, he asked in what way chiefly, by using the studies of letters, he might please God. Peter, having commended the matter to the Lord, was taught from heaven that Father Louis would do a thing most pleasing to God if, abstaining from the office of teaching, he gave himself to writing books by which he might direct the faithful in the way of perfection. Having received this answer, Granada began to write his book On Prayer, using and developing more broadly what St. Peter himself had written on the same subject. Afterwards he published several other treatises, eminent in heavenly doctrine. St. Teresa, treating of the aforesaid little book of St. Peter, says: it is greatly esteemed: for since he was much practised in prayer, he wrote of it excellently and with great fruit of souls. St. Francis de Sales, writing back to a man to whom he was confessor, exhorts him to read frequently the little book which St. Peter composed On Prayer. Pope Gregory XV, who entered Peter in the number of the Blessed, having read his little book, said that it was a most clear light by which souls are directed toward heaven, inasmuch as its doctrine was heavenly and dictated by the Holy Spirit Himself. Hence also he called St. Peter a doctor and an eminent master of mystical Theology, ordering him to be painted inspired by the Holy Spirit under the form of a dove. When Christina, queen of Sweden, had risen out of the darkness of heretical depravity to the clearness of the Catholic faith, and, having abdicated her kingdom, had consecrated her sceptre and crown to the Blessed Virgin in the house of Loreto, and had come thence to Rome; she soon began to turn over many books, by the reading of which she might be strengthened in the truth lately embraced: for she was very learned in every kind of science, and knew the Latin, Greek, Chaldaic and Hebrew languages. When one day in her library she was giving herself to reading St. Peter's little book, it happened that several Cardinals entered for the purpose of greeting her; and when they asked with what she was occupied, the queen answered: "I am turning over the Meditations of St. Peter of Alcántara. The little book is indeed the least of all those which have been offered me; but I prefer this to all the rest. For I have gone through no other which has borne such salutary fruits for my soul, has enlightened the intellect, moved the will to the love and fear of God, and finally confirmed me in the confession of Catholic truth. In my opinion that little book is an eminent work, nor would anyone deny that it was written under the guidance of the Holy Spirit; whoever reads it attentively will feel with me. Therefore that little book is greater to me than any price: for in few words it sets forth eminent sentences, which no other would impress so deeply on the mind, even though he composed thick volumes." These things Fr. Benignus Ramaut [Palmarium (Geestelyken Palmboom), at the 19th of October, chap. X toward the end.], almost word for word from the oft-mentioned Notice of Fr. Anthony Vincent.

[93] Certain things in the foregoing to be corrected. These things are indeed asserted generally by writers; yet although we have diligently run through the letters, nay also the Works, of St. Francis de Sales thus far printed, furnished with very rich indexes OEuvres du B. François de Sales, two volumes in folio, Paris 1663., no mention at all of St. Peter's little book has met us; and accordingly Fr. Laurence of St. Paul slips, and with him Baillet, and Joseph Mar. of Ancona and others Annal. Minor., vol. XIX, p. 372., citing the fourth letter of the third book. Nor is anything more established to us about letters written by Granada. Above we saw what Échard thinks of the pretended revelation of St. Peter, on learning of which the same Granada is said to have abstained from the office of teaching or preaching. Nor, finally, does the assertion, as though Granada had amplified St. Peter's little book (since no proof is brought), weaken what we have said above.

[94] [The little work On the peace of the soul does not seem to be ascribed to St. Peter.] Butler lists another little work of St. Peter, of which he also exhibits a synoptic view. Its subject is had from the very title, which is as follows: On the peace of the soul. Butler adds that this second little work is of no inferior merit to the first. The same is repeated word for word by Rohrbacher Histoire de l'Église, vol. XXIII, pp. 116 and 117, Liège ed. 1847., who moreover copies, with scarcely a jot changed, the Life of St. Peter from beginning to end as it is read in Butler at the 19th of October. The aforesaid little work comes to us as very suspect, namely whether it is really the offspring of St. Peter. The reason is that no mention at all of it is had either in Wadding (Scriptores Ordinis Minorum) or in the continuators of his Annals, Fathers John de Luca and Joseph Maria of Ancona; nor in the Bibliotheca Hispanica

of Nicholas Antonio; neither Marchese, nor Laurence of St. Paul, nor any writer of the Life of St. Peter lists it, nay they did not even doubtfully know of it. Whence also in the recent edition of the works of St. Teresa, by the care of M. Migne, who nevertheless, as we have already said, undertook to reprint all the works of St. Peter of Alcántara, nothing else is had besides the little work On Prayer and Meditation. So that it is beyond doubt to me that the other little work praised by Butler was entirely unknown to the older writers. Since, therefore, Butler gives no reason for his assertion, nor insinuates whence he drew it, it seems to us more correct to deny that little work to our Saint. That Butler himself, and not one of his editors, who, as is known, added many things to his original text, is the author of the annotation on the pretended little work of St. Peter, is established from the English edition of the Lives of the Saints The lives of the fathers, Martyrs and other Principal Saints. London 1812..

[95] Nothing on this matter can be concluded from the words of St. Teresa. Does the first source of Butler's assertion perhaps lie hidden in the words of St. Teresa commending St. Peter's little book? He himself, she says, is the author of certain little books on Prayer written in his native tongue, which are now worn in the hands of all: for, because he had practised it well and was very well versed in it, hence he wrote of it most usefully for those who practise it. So, namely, are the words of the holy Mother rendered into Latin among us at the 15th day of October Acta SS., vol. VII Oct., p. 174, Prelim. Comm., n. 234.. However that may be, nothing at all can be concluded from St. Teresa's text in favour of the little work praised by Butler. For although she uses the plural number, as if St. Peter had written several treatises or little books, yet she lists them all as treating directly of Prayer. Nor does anything prevent their being called little books, although at the same time they coalesce into one and the same little work, which consists of parts not a little different.

§ IV. The manner of writing the Acts of St. Peter. The principal authors who have treated of his life. Relics.

The manner of writing the acts of the older Saints, Following in the footsteps of our predecessors, namely of Daniel Papebroch in the acts of St. Philip Neri at the 26th day of May, as also on the preceding day in the acts of St. Mary Magdalen de' Pazzi (who was canonized together with St. Peter of Alcántara), we shall give a double life of our Saint; the one older, the other more recent. From these two whatever contributes to illustrating the acts of St. Peter will be deduced copiously and easily. Indeed, the manner of describing the life of Saints solemnly canonized by the Church, as is now done, is one thing; that of commenting on older acts, generally wrapped in the densest darkness, is another. For in these all things are for the most part obscure, whether as to the deeds or as to chronology; suitable and especially authentic documents are also wanting. And this is the chief aim of our Work, that, as far as can be done, in the individual lives of the Saints we may distinguish the certain from the doubtful, separate the doubtful from the spurious; investigating the origin, age and trustworthiness of the individual documents. How great labour and difficulty this not seldom involves, everyone sees. But from this also arises the merit of the Bollandist work, generally acknowledged by the learned; since from such an examination of the monuments very much light has shone upon historical matters, as would be sufficiently proved even by the Dissertation alone of our Henschenius on the three Dagoberts, one of whom had for some centuries lain entirely unknown, so that the very series of the kings of the Franks stood mutilated.

[94] different from the manner of writing the acts of more recent Saints. It is otherwise in the lives of more recent Saints, whose cause is most diligently examined and sifted in the Roman curia with a view to Beatification and Canonization; from which whatever pertains to the fame of sanctity and the glory of miracles is luminously declared. Add that after the invention of the art of printing the deeds of illustrious men are commended to the memory of posterity far more easily and abundantly. And if, besides, they flourished in those times which are both nearer to our age and celebrated for the glory of letters and the fine arts, it is easily understood that most of the difficulties wont to occur in older lives almost all vanish. So far from our labouring here under a scarcity of documents, we are rather overwhelmed by their mass, so that the greatest part of the labour is placed in selecting and contracting the material. Nor is one much to be detained in establishing chronology, both because the principal facts are wont to be supported by public instruments, and because they are easily harmonized with the rest of the history of the contemporary age. But this must above all be carefully seen to, as we have already intimated above, that nothing be omitted in our acts of those things which are handed on by various writers concerning the Saints whose life we comment on, even if these be of lighter moment only. Yet I should not wish these things to be so understood as though in acts of this kind no knot at all were to be untied, no difficulty to be unravelled. The contrary is more than sufficiently established from the very life of St. Peter of Alcántara. But the matter for discussion is far less than in older acts, as is self-evident. Nevertheless we do not deny that there are found among the Saints of more recent age some (though they are very few) whose fame, labours and writings have spread so far through almost the whole world that very many things occur which need fuller disputation; as has happened in the life of St. Teresa, illustrated by us in the preceding volume at the fifteenth day of October.

[95] A notice of Fr. John of St. Mary, who first published the life of St. Peter. The first Life of St. Peter of Alcántara which we give was written by Fr. John of St. Mary, a man not unknown among the Discalced, both on account of his eminent holiness and on account of the illustrious gifts of his mind and the distinguished offices which he discharged among his brethren. The learned reader will therefore not unwillingly run through his life, here exhibited compendiously: for, the character of the author being known, a fairer and more correct judgment is passed on his writings.

[96] His birth, entrance into religion; the offices which he held. Father Fr. John of St. Mary, born at Benavente (which is a little town of León, or Old Castile, in Spain), of the most noble families of Portocarrero and Henríquez, was applying himself to studies at Salamanca while Father Alphonsus Lupus, known at that time for his apostolic eloquence, was preaching there. Moved by his admonitions and words he embraced, with many others, the religion of St. Francis, and made his vows in the most rigid province of St. Joseph, lately founded by St. Peter of Alcántara. Having completed the theological course, he forthwith exercised for some time, with great fruit of souls, the office of preaching the divine word enjoined on him. He was a man of great mortification and humility, and of no less obedience. Having discharged other Offices, he is elected Provincial. But he thought so lowly of himself that only after long and much resistance, and solely from fear of giving others occasion of offence, could he be brought to undertake this office. When he first presided over the Brothers in the refectory, he complained bitterly to them that they had set over themselves a man so unfit and unworthy, and had willed him to be successor of blessed Peter of Alcántara. Then, foreseeing that the same burden would be laid upon him a second time, he abstained from the chapter until he was compelled by a precept of obedience, and again he was placed over the province; which he administered with vigilant solicitude and mature prudence. In the first course of his administration he made many laws and statutes; but otherwise in the second; taught, namely, by experience that few and select laws profit more than more numerous ones, which by their very multitude either grow cheap or are neglected. He wished the confessors of his province to be examined accurately by two learned men, on whose conscience he laid the charge of reporting to him on their doctrine. Those not sufficiently instructed he removed from the office of hearing confessions. At his instance also the Definitors passed a law by force of which no one professed in another province should be admitted or enrolled in his; that this should be done grave reasons urged. Undaunted, he removed abuses wherever they existed, although for this cause he incurred the hatred of many magnates. But since he himself accurately observed what he enjoined on others, he was no less loved than feared by his subjects.

[97] He was greatly esteemed by Pope Clement VIII and the kings of Spain. When Pope Clement VIII had released all the provinces of the Discalced Minors from the obligation of the general statutes, and had given leave to make new ones, this task was entrusted to Father John alone, on account of his known prudence. To the rules proposed by St. Peter of Alcántara he added certain others; which, having then been shown to all the superiors assembled, won such approval that they were received without a word being taken away or added. He perfectly kept our Saviour's command of loving enemies. So far from rising up against his contradictors, he rather excused them, alleging the good intention which they might have. In the two books which he wrote on the origin and progress of the Reform undertaken by Bl. Peter of Alcántara, he treats quite moderately, as we shall presently say, of the persecutions raised against it from the beginning and long continued. He was greatly esteemed by the Kings of Spain. Philip III, when graver affairs arose, always sought his counsel; and one day he professed before the courtiers that he rejoiced that he had always followed the counsels and opinion of Fr. John. He, although he dealt so familiarly with kings and magnates, to most of whom he was also joined by kinship, never begged any favour of them. Margaret of the Cross, daughter of the Emperor Maximilian II and a nun of St. Clare, urged Fr. John to be confessor both to herself and to her royal convent at Madrid; but he continually refused. (Compare below the longer life, book II, n. 123.) With the same constancy of humility he declined the offices of commissary general in the Roman curia and of the Indies at the Spanish court, as also of commissary general of all the provinces of the Discalced Brothers. The mitre of Chile offered him by Philip III (Chile in the West Indies) he likewise refused; and afterwards also the sees of León and Zamora, which the same king (fearing lest he had shrunk from leaving his country and had therefore refused the first see) had proposed to him.

[98] His death. Lying in a mortal illness, having made his sacred confession, he was anointed with the oil of the sick; but, on account of continual vomiting, he was compelled to abstain from the Viaticum of the departing; although on the day before he had celebrated the sacred rites very devoutly and fervently. Amid the straits of approaching death he showed illustrious specimens of invincible patience: but at the same time he also kept that fear of the judgments of God from which he had so greatly shrunk from every more dignified office through his life. Often with many sighs he exclaimed: O Prelacies! O Visitations and Definitories! how fortunate are the religious who have never known anything of the kind! O Offices and elections! why was it not permitted me to lead my life far from such things! So greatly, namely, did he dread the account to be rendered for the souls

of his subjects, over whom nevertheless he had presided so holily. Finally, after he had closed his eyes with his own hands, he gave up his spirit with great peace and quiet on the 18th day of November in the year 1622, a Friday; which one may suppose not to have happened without the divine will, since Fr. John was always most devoted to the Lord's Passion, and was accustomed to recite its office every day. That the wishes of the people flocking together from every side might be satisfied, the body had to be exposed for a whole day and more in the church of the convent of St. Bernardine in the city of Madrid. The flesh remained flexible during all that time. The funeral was honoured by the presence of many bishops, princes and courtiers. A celebrated preacher of the order of St. Augustine commended the eminent virtues of the deceased in a funeral oration.

[99] His writings are listed. In the Bibliotheca Hispana nova by Nicholas Antonio Under the word: Joannes a S. Maria. I find the following. John of St. Mary, a Franciscan, of the reformed sect of the Discalced of the province of St. Joseph, and at one time its superior, minister of the sacrament of penance to Maria of Austria, Infanta of the Spains and afterwards Empress Augusta, while she was among us, distinguished in piety and favour with King Philip IV, the Infanta's parent, published:

Chronica de la provincia de S. Joseph de los Discalsoz de la Orden de los Menores de S. Francisco, y de las provincias y Custodias, que dellas han salido [Chronicle of the province of St. Joseph of the Discalced of the Order of Minors of St. Francis, and of the provinces and Custodies that have issued from them], in two volumes: of which the former was published at Madrid in the year 1615 (from which we render the life of St. Peter of Alcántara into Latin); and the latter in 1618 in folio (it seems rather in quarto of larger format).

Vida y excelentes virtudes y milagros de S. Fr. Pedro de Alcantara Life and excellent virtues and miracles of St. Fr. Peter of Alcántara, Madrid, by the widow of Alphonsus Martin, 1629, in octavo.

Tratado de Republica y Policia Christiana para Reyes y Principes, y para los que en el gobernio tienen sus vices [Treatise on the Christian Republic and Polity for Kings and Princes, and for those who hold their place in government]: to Philip III, the Catholic king, Barcelona, by Sebastian de Cormellas, 1616, in octavo, and 1618. And Lisbon 1621, in octavo, after the first Madrid edition of the year 1615. 4. Julius Caesar Braccinus made this work Italian, published at Venice 1619. 8. Of this work it is read in the spiritual Palm-tree or menology of the Order of St. Francis written in Flemish by Fr. Benignus Fremaut Under the word: Joannes a S. Maria.: The book (On the Christian Republic) was in such esteem with all that in a short time it was given the vernacular tongue of almost all the peoples of Europe. Pope Paul V professed that he had gone through the work once and again with great pleasure; adding that the writer had deserved well of the Church, in that he makes the safety of kingdoms depend on obedience and reverence shown to the holy See. He grieved also that Fr. John, already advanced in age, had first become known to him when little time remained to him in which he could give his labour to promoting the good of the Church. Thus far the praised Fr. Fremaut.

Relacion del martyrio que seis Padres Descalzos Franciscanos, tres Hermanos de la Compañia y diez y siete Japones Christianos padecieron en Japon [Account of the martyrdom which six Discalced Franciscan Fathers, three Brothers of the Society and seventeen Japanese Christians suffered in Japan]. Madrid 1601. 8, and 1628. 8. Which indeed, as we believe, composed in Latin, was first published at Rome with the most learned Additions of Francis Peña, auditor of the Rota, 1599; of which edition Wadding makes mention.

Vida de S. Antonio en octava rima Life of St. Anthony in ottava rima.

And these things concerning the life and writings of Fr. John of St. Mary. Now let us come nearer to our matter, by explaining what manner or method the author kept in his writing on St. Peter, and in how much esteem this is to be held under various respects.

[100] From what sources Fr. John drew the life of St. Peter, Fr. John himself mentions a brief Notice in which certain deeds of the holy Fr. Peter were found written. This had been composed by a certain companion and associate of the holy Man, as is established from the words which he set in place of a name: What we have seen we testify. It would certainly have been most welcome to us to insert so precious a document into our Work: but we have sought it in vain on every side. There scarcely remains any room for doubting that the praised notice, which is never found printed, has entirely perished. Afterwards the R. Fr. Francis Gonzaga (he is the very one who published the Seraphic History), Minister general of the Order, ordered that in the individual provinces the lives of the brothers whose virtues had especially shone forth should be written. But this seems to have been done with little diligence, and only a few things noted. Wherefore a new investigation was undertaken in the year 1611. All these things Fr. John of St. Mary had under his eyes when he was writing the life of the holy Fr. Peter, which may be read in the first volume of the Chronicles of the province of St. Joseph, and which we publish below translated from Spanish into Latin, which, so far as is known to us, had not been done until now. By our own labour, therefore, we have turned this life into Latin, from beginning to end. The reason why we have preferred it to the other, published separately by the same Father John, is this: that it is earlier in time, since it came out in the year 1615; the other was committed to print in the year 1629, as is had from the Bibliotheca of Nicholas Antonio. For it is a rule laid down by Bolland from the very beginning of our Work, and thereafter faithfully kept at all times, that in our Acts those Lives be published which come as near as possible to the age of the Saints of whom we write.

[101] who was nearly contemporary with the holy Man. Since Father John died his last day, advanced in age, in the year one thousand six hundred and twenty-two, on the eighteenth day of November (St. Peter of Alcántara had been Beatified a little before, namely on the eighteenth day of April of the same year), it is clear that he was nearly contemporary with the holy Man. His entry into religion must be fixed between the year one thousand five hundred and sixty-one, in which the province of St. Joseph was founded, in which he also made his profession, and the year one thousand five hundred and seventy-five, in which died Fr. Alphonsus Lupus, by whose sermons delivered at Salamanca he was moved, as were also many other youths, to bid farewell to the world. The time, moreover, at which the aforesaid Fr. Alphonsus spoke from the pulpit at Salamanca seems to be referred to the beginnings of the founded province of St. Joseph: for afterwards he is read to have stayed long in Italy, and, going back to Spain with the purpose of returning to his province, to have died at Barcelona among the Capuchin Fathers about the year one thousand five hundred and seventy-five. If, therefore, an interval of ten or twelve years is set between his death and the praised Salamanca sermons, it will result that Father John made his vows of profession about the sixty-fifth year of the same century. From then to his death fifty-seven years elapsed, namely from the year 1565 to 1622. If to these be added the age at which he put on the regular habit, he would have been more than seventy when he entered the way of all flesh. And these things from conjecture, since I have nowhere found the times clearly noted. For the rest, from these things it is established, what I intimated above, that Father John can be held as a contemporary witness. For he lived while St. Peter was still alive, and at least conversed with very many eyewitnesses. Moreover he was himself a grave man, holy, and illustrious in learning and in the offices which he held and refused.

[102] His manner of writing As regards the manner and mode of writing: he scarcely ever indicates the order of time, nor does he follow the chronological series of events. He refers almost the whole narrative to certain heads of the virtues, setting before himself above all to exhibit to his brothers the most perfect exemplar of regular discipline and the strictest poverty. He is prolix and verbose, abounding in repetitions, fond of digressions, and not seldom touching theological questions, especially where he treats of the graces freely given, which he defines and unfolds quite happily and distinctly. In narrating the wonders wrought by the Lord in His servant and through His servant, he is wise and prudent; in describing ecstasies and raptures he excels in singular clearness and simplicity, so that he sets the thing as it were present before the eyes. Father John appears an untiring zealot of the most rigid poverty, as it was practised in the province of St. Joseph according to the institute of St. Peter of Alcántara; whence sometimes, where he treats of it, he indulges his rather biting and pointed temper against those who kept it less severely. Finally this can be confidently asserted, that the spirit of St. Peter shines forth from the whole work most perfectly: nor in this respect does the author have his equal among all who have written of the life of the same Saint.

[103] and style. His style enjoys a certain special purity and propriety of words. It has besides what is called in Spanish donairo, which in Latin sounds almost the same as venustas or grace. These things notwithstanding, Father John put his work together negligently; he writes, as we say, with a running pen; nor does he labour in any way to polish his diction: hence the same phrases, the same words frequently return; he neglects to pursue variety either in arranging matters or in the choice of words and locutions; whence he is languid and diffuse. Nevertheless it cannot be denied that he knew his native idiom very well, and is to be numbered among those who in the sixteenth and seventeenth centuries perfected the golden age of Spanish literature. So, several judges most fit in this kind have told me they think, with whose counsel and help I undertook this version of the life of St. Peter; to whom let me be permitted here to give a testimony of grateful mind.

[104] Other biographers of St. Peter. Fr. Martin of St. Joseph, Now we shall list the other principal lives of St. Peter. In order of time the first that occurs is that which Father Fr. Martin of St. Joseph, a Discalced, Definitor of the province of St. Paul in Old Castile, published in the year 1644. He composed in the Spanish idiom a work consisting of two volumes, whose title rendered into Latin is this: History of the life and miracles of our blessed Father Fr. Peter of Alcántara, of the venerable Brother of Cogolludo, and of the Religious whose virtue was eminent in the Reform of the Discalced, which the same blessed Father instituted in the Order of our seraphic Father St. Francis, together with the foundation of the provinces which arose from this Reform. As regards the life of blessed Peter (from which, as the title itself shows, it takes its beginning), by far the greatest part is drawn from the Chronicle of Father John of St. Mary, and not seldom word for word; certain miracles performed after his death are added, as also other things which pertain to the Beatification of St. Peter; but these very summarily.

[105] Francis Marchese, Two years before the canonization of blessed Peter, namely in 1667, Francis Marchese, Priest of the Congregation of the Oratory, made public the Life most accurate and most rich of all, as is the common and true opinion. It was written in Italian under the title: Vita del B. Pietro d'Alcantara, reformatore

[106] Laurence of St. Paul, to be published here by us. Marchese was followed by brother Laurence of St. Paul, a Swede, of the Order of St. Francis, of the regular observance, of the province of Portugal. He entitles his book: The Prodigy of penance, or the Life of St. Peter of Alcántara, founder of the provinces of St. Joseph, of St. John the Baptist and of St. Paul, of the Discalced of the Order of St. Francis, in Spain, and Master of the spirit of St. Teresa, divided into six books. To which is added a brief compendium of the posthumous fruits of the same Saint. Rome 1669. For the rest, this Life is scarcely anything other than Marchese's work translated from Italian into Latin: the division of the books is the same; the heading of the chapters the same, the number the same; except that toward the end of the sixth book some new miracles are narrated, and a few things are added pertaining to the canonization. And this is what we publish anew, illustrated with notes or commentaries, but with the division of the books into chapters suppressed; since these are generally short, not seldom one and the same column with us would have two, nay three, chapter headings. Yet in order that confusion may be avoided and the convenience of the learned reader provided for, we have accurately distinguished the books by numbers, setting the argument of each in the margin, after our custom. The continuator of Luke Wadding, Fr. Joseph Maria of Ancona, of the family of the Observants, professes in the Annals of the Minors, volume XIX, that he too used this one, advising that he changed the style, which in Father Laurence is generally neither very polished, nor elegant, nor good Latin, as will be manifest to the reader. Volume XIX of the Annals, moreover, came out at Rome in the year 1745.

[107] The remaining writers are listed in summary. Among the writers of the Life of St. Peter there must be numbered, according to Fr. Laurence, Alexander Pocquelin, provincial of St. Denis in France, and Friard, as also Fr. Damian of Jesus, Procurator general of the Discalced at the Court of the Catholic King, and Michael Angelus Lapius; the last published a compendium of the Life. The same Fr. Laurence notes that all these wrote before Marchese. There are also many others who afterwards treated the same matter professedly, in various regions and in different languages, whom it is not to the purpose to enumerate here. We shall add, however, the catalogue which the same Fr. Laurence weaves of those who, not indeed publishing a Life of St. Peter separately, but either incidentally or at length, in other works, such as Chronicles, Menologies, etc., wrote of the same Saint. It is as follows:

St. Teresa, foundress of the Discalced Carmelites: in her Life chap. XXVII, XXX, XXXII, XXXV, XXXVI, XXXVIII, XL.

Book of the interior Castle or of the Mansions. Mansion IV chap. III. Mansion VI chap. VI. But especially she describes at length his penance and experience of the contemplative life in chap. XXVII toward the end and chap. XXX at the beginning.

In the book of the Foundations. In the Foundation of the convent of Medina del Campo, chap. VI toward the end. In the Foundation of the convent of Villanueva de la Jara, chap. XXVII toward the end.

Francis Gonzaga, general of the Ord. Min. of St. Francis, and afterwards bishop of Mantua, in Part III of the Chronicles, in the Foundation of the province of St. Joseph. (And he, as we have already noted above at n. 2, is the first among all who published anything in print on the life of St. Peter of Alcántara, namely twenty-five years after the blessed Man's death, since his Work On the Origin of the Seraphic religion (not altogether correctly called by the name of Chronicles by Fr. Laurence) came out from the Roman press in the year 1587, and St. Peter died on the 18th of October in the year 1562. And Gonzaga treats of him) in the Foundation of the convent of the Immaculate Conception of Pedroso; in the Foundation of St. Mary Magdalen of Aldea del Palo; in the Foundation of the convent of St. Andrew of the Mount at Arenas, in which place he sketches his life. In the Foundation of the province of Arrábida. In the Foundation of the convent of St. Anthony at Ávila.

Didacus de Yepes, bishop of Tarazona, in the life of St. Teresa. In the Prologue §3; after the beginning of book I, chap. XXI; in the middle of book II, chap. VII at the end, where he gives his letter to St. Teresa, and chap. VIII from the middle onward.

Francis de Ribera of the Society of Jesus, in the life of the same St. Teresa, book I, chap. XII, throughout, and chap. XVII, almost entire; book II, chap. III about the middle.

Anthony Possevino of the Society of Jesus, in the Apparatus sacer.

Fr. Jerome Gratian, Carmelite, in his Elucidation of the true spirit, chap. III.

Fr. Francis of St. Mary, general historiographer of the Discalced Carmelites. In vol. I of the History of the Reform, book I, chap. XXXI, throughout; chap. XXXII and chap. XXXIII nn. 1 and 3. Likewise chap. XLI num. 8. Letter of Bl. Peter to Teresa num. 10. Likewise chap. XLIII throughout and chap. XLIV num. 2.

Fr. John of the Trinity, of the Ord. of St. Francis, twice provincial of the province of St. Gabriel. In the Chronicle he writes his life, book II, from chap. XLIX up to chap. LVI, and in many other chapters makes mention of him.

Fr. John of St. Mary, twice provincial of the province of St. Joseph, writes his life in the first part of the Chronicle of the same province, book I, from chap. XII up to chap. XXXI; and in many other places of the first and second part he speaks of him. He wrote his life separately.

Fr. John Moles, of the province of St. Gabriel and commissary general of the Curia, in his Memorial, chap. XXVII.

Fr. Anthony Panes, in Part 1 of the Chronicle of the province of St. John the Baptist of the Discalced, book I, chap. I, chap. XV, chap. XVIII.

Fr. Martin of St. Joseph, in the history of the Discalced brothers of St. Francis, part [ ], book I, from chap. I up to XXVI, and in many other places of the first and second part of the said history.

Fr. Arthur, a French Recollect, in the Franciscan Martyrology.

John Tamayo Salazar in the Martyrology of the Spanish Saints, vol. V, at the 15th day before the Kalends of November.

Fr. Andrew of St. Nicholas in the general History of the Discalced Hermits of St. Augustine, vol. I, Decade II, chap. IV, in the foundation of the Desert of St. John the Baptist in Valle Viciosa.

Hilarion de Coste, in the Catholic History, book II.

Gaultier in the Chronological tables, sixteenth century, among the holy and illustrious Men.

Ferrari in the Martyrology at the 15th day before the Kalends of November.

Barezius in the Chronicles of the Minors, part 4, book IV, chap. XXIX.

Fr. Anthony Daza in part 4 of the Chronicles of the seraphic Order, book III, chap. LII and following.

Rapine in the general History of the Recollects, Decade 8, p. 1.

Sylvester of Laval, On the Greatness of the Roman Church, book III, chap. XII.

Algezire in the Epilogical Tree of the Order of Minors.

Peyreus in the triple crown of Virgins, treatise 5, chap. III.

Marianus in the Chronicle of the Reformed, book IV, chap. I.

Gravina in the voice of the turtle-dove, part 2, chap. XIII and XIV.

Fortunatus Licetus, On those who live long without food, book I, chap. II. Thus far Fr. Laurence.

Many indeed could be added to these. For there is no one who has written either Menologies or Martyrologies, general or particular, pertaining to Spain or to the Order of St. Francis, and is of more recent age, who has not mentioned St. Peter professedly and at length, as for example Ribadeneira, Baillet, Butler, etc., etc. Special mention is deserved by Fr. Joseph Maria of Ancona, in the continuation of the Annals of the Minors, where in volume XIX he recites almost the whole life of St. Peter written by Fr. Laurence, the words a little changed, some things added here and there, which we too shall insert, in their places, into the text of Fr. Laurence.

[108] Relics. The body is committed to burial. It remains for us to add a few things about the Relics. St. Peter began to fall ill in the convent of the province of St. Joseph called of St. John the Baptist of Viciosa [Fr. Laurence, life of St. Peter, book V, chap. II ff. Compare Gonzaga, pp. 1135 ff.]. Soon the count of Oropesa is present, who, prostrate at the feet of the blessed Father, begged him to lodge with him. Reluctantly indeed, yet he consented; and chiefly for this reason, that thus he would come nearer to Arenas, where he was to be buried. After he had lain for some time with the aforesaid Count, he wished to be carried to his own. The convent of St. Andrew of the Mount stood at the second milestone from the town of Arenas; but in the town itself there was an infirmary belonging to that convent; and here St. Peter died on the 18th day of October in the year 1562. Soon the sacred body was carried with great reverence to the church of the convent. The corpse, says Fr. Laurence Where cited above, chap. IX., they (the brothers) lay on the bare ground in the church, they chant psalms, and perform the other things which the rite of the Church suggests to the piety of the faithful, although they were disturbed by the noise and devotion of those rushing in. Soon, a grave being opened near the high altar and the body put into it, they heap in earth according to their custom; although they were urged by the prayers of many to lay the body in a more honoured place. But the fame of sanctity and the concourse of the people to the tomb grew daily,

[109] The tomb is opened once and again. The first translation. Accordingly in the fourth year after, the provincial (so again Fr. Laurence Ibid., chap. XI), Fr. Bartholomew of St. Anne, companion of the blessed Father, decided to dig up the grave for his own and the other brothers' consolation; and also to satisfy from the relics of the body the piety of very many who were urging him more insistently. One night, therefore, digging up the earth very secretly, they found the body entire and breathing the highest fragrance; and what increased their amazement more was that the hair, grey with age, was seen turned into a golden colour, and the open eyes retained the same brightness which they had had when they were buried. Besides, that the sacred body was dripping a certain liquid which bore the appearance of oil. The body was also seen by a certain devout guest (who was then spending the night in the convent) covered with a garment woven with gold, as he publicly deposed for the truth of the faith… The Provincial … ordered the sacred body … to be sprinkled with water and covered with quicklime, which should consume the flesh, then had a great quantity of earth laid on. A little below it is added: Many years after the grave was opened again, while meanwhile God did not cease to honour it with various miracles. Moved by which, the religious besought the bishop of Ávila, D. Peter Fernández Temiño, that he would permit the sacred Relics to be placed in a more becoming place… A chest egregiously adorned having therefore been prepared, very many of the religious family with the provincial anxiously gathered to exhume the body. Then the body was found in part entire,

in part eaten away by the lime; yet the bones dripped a certain liquid which gave forth a most sweet odour. Wrapping therefore the venerable Relics with the highest reverence and devotion in white veils, they laid them in a chest enclosed in the wall near the high altar, and that with the greatest secrecy, lest they should stir up a concourse or tumult of the people. The Provincial, however, before he closed the chest, took away a small particle of the relic, which he ordered to be kept in the convent.

[110] A second, and solemn, translation in the year 1616. As the devotion and concourse of the faithful grew daily, and the fame of miracles also gained strength, at the instance, says Fr. Laurence Where cited above., of many grandees of Spain, the religious were persuaded to permit a certain particular chapel to be built, in which the sacred body could be laid more becomingly and venerated according to its merit. The rest pertaining to this Translation Fr. Joseph Maria of Ancona sets out thus briefly from the aforesaid Fr. Laurence Annales Minorum, vol. XIX, p. 309.. The Minister provincial Didacus del Escurial completed the work (namely the Chapel), and asked the prelate of Ávila, Francis Gamarra, to appoint a day for the solemn Translation; who, kindly assenting, designated the sixteenth day of December of that year MDCXVI, the rigour of winter becoming severe again that same year. On the same day as the bishop, there had also come to Arenas the Marquis of Jarandilla and the counts of Morata and of Orgaz; and likewise a huge crowd of people with the magistrate and the grandees of the place flocked together for the same office. And the sacred relics being exposed, giving forth a most fragrant odour on every side, the hearts of the pious felt themselves stirred toward God. The following day, which was a Sunday, was celebrated with the concourse of all the neighbouring places. For the bishop, performing the pontificals, blessed the chapel with solemn rite, and there was chosen to set forth the praises of the Servant of God Francis de Zuago, prior of the Augustinian convent of Arenas, who, seized four days before with a most acute fever, was refusing to our brethren the task imposed on him. But, his excuse being rejected by them, trusting in the intercession and merits of Peter, he was at once made healthy, and, the theme proposed being: Who art thou? he delivered an elegant oration amid the wonderful applause of all, to which favour he bore public witness. A supplication also, or procession, was performed by the whole clergy, where the bishop followed the Chest, carried by the said Counts and by the Governor of the place, which, at length placed in the designated spot, shines to this day with immense miracles. Thus far Joseph Mar. of Ancona, who made volume XIX of the Annals of the Minors public at Rome in the year 1745. It would be superfluous to advise the learned reader that the aforesaid solemn Translation took place before the new form for Beatifications and Canonizations established by Urban VIII: for he was elected on the 6th of August, crowned on the 29th of September in the year 1623 Art de vérifier les dates, p. 320..

[111] The present state As regards the present state of the body and cult of St. Peter, a letter of ours having been sent to Spain on this matter, Fr. Dominic Olascoaga, S.J., answered thus from Madrid on the 15th day of July of the current year 1852. That I might satisfy your various questions more accurately, I met the R. Fr. Provincial of the Alcantarine Fathers (who, like the other regulars throughout Spain, were dispersed by the recent storm): he has exercised that office since the year 1831, and counts in all fifty-nine years from his entry into religion. I learned from him the following: The body of St. Peter of Alcántara is today in the same state as before the suppression (made a few years ago) of the religious orders. For at least sixty years the case containing the sacred body has not been opened; nor did the Fr. Provincial know when that had formerly been done; this is certain, that no authentic instrument on this matter exists. The feast of St. Peter is kept throughout the whole province of St. Joseph with the rite of a double of the 1st Class; but at Arenas it is celebrated with pomp and an immense confluence of pilgrims. No recently wrought miracle is known. The convent of Arenas, moreover, was preserved by the special order of queen Christina, and today two Fathers with two lay Brothers inhabit it, who perform the divine service in the church. That convent is half a league distant from the town of Arenas. The infirmary or hospice in which St. Peter died, and which is found in the town itself, has been sold.

[112] The tree which grew from St. Peter's staff still flourishes today. Not unfittingly reckoned among the Relics is that fig tree which flourished at Pedroso from the staff fixed in the earth by the Man of God. The fact is set out at length by Fr. Laurence Life of St. Peter of Alcántara, book II, chap. XIX, Rome ed. 1669. and more briefly by Fr. Joseph Maria of Ancona Annales Minorum, vol. XIX, p. 169, n. CXXIV.. People flocked from every side both to see the tree and to test the virtue of its fruit (the words are Fr. Laurence's). Hence, the custom still persevering, a basket full of this fruit is wont to be sent every year to the queens of the Spains, and it wonderfully confirms faith in the old success for the devotion of the ladies of the court and for the infirmities of others… It is wonderful also that branches of the same tree planted in the same garden or elsewhere produce fruits unlike in colour, taste and size; as though the divine dispensation were bestowing a certain particular privilege on the tree planted by the holy Man. After St. Peter's death, Fr. Alphonsus of St. Martin, the gardener, carried a branch cut off to Arenas, which, fixed in the earth there, grew into a tree, whence also afterwards a doubt arose which had originally been planted by St. Peter's hand: yet the cause of Pedroso wins. The aforesaid Fr. Dominic Olascoaga wrote back to us that a Fig tree and a Chestnut planted by the holy Man still flourish today, and that he had seen crosses made from their wood by the Novice Brothers. I do not remember that a Chestnut is treated of in the Life of St. Peter; the fig, unless I am mistaken, alone is mentioned. For the rest, it is clear that here two trees are treated of, the one at Pedroso, the other in the convent of Arenas, flourishing to our times.

THE FIRST LIFE OF ST. FR. PETER OF ALCÁNTARA, FOUNDER OF THE PROVINCE OF ST. JOSEPH OF THE DISCALCED.

(From the chronicle of that province, by Fr. Fr. John of St. Mary, part I, book I, from chap. XII to chap. XXXI; here for the first time given a Latin dress.)

Peter of Alcántara, confessor, at Arenas in Spain. (S.)

BY JOHN OF ST. MARY.

Chapter I. The beginning of his conversion and of his entry into Religion.

St. Peter of Alcántara the chief author of the Reform. There is no reason why we should be detained in narrating other matters before we describe the life of this great Servant of God and apostolic Man. Nay, perhaps someone will already impute it to us as a fault that we did not take the beginning of this history from him ^a. For although he is not the one who founded the first convents of our Reform and joined them together under the name of a Custody ^b; yet he is the one who preserved and increased them; he is the one who founded and erected the Province; which he also ordered and raised to the state which it now holds. So much so that without him this Reform would not have subsisted, or at least would not have grown nor spread so far. His predecessor brother John Pascual dug up the ground and laid the three first stones of the three convents which he founded in the kingdom of Galicia. But the holy Fr. Peter of Alcántara widened the foundations and raised the building by multiplying convents in great number. Indeed it is right to say that he as it were sketched the work of the Reform and alone properly reached its goal ^c. For although in our age all who have treated of reform and promoted it have been men of great spirit and perfection: yet this apostolic Man so promoted the work of the Reform that he may deservedly be called the Reformer of the Reform. For among all the Reforms which were undertaken in our Order in this century, none reached so far, none persevered so long. The spirit in its founder was truly great. Certainly there were many eminent men who treated of Reform; distinguished convents and provinces of the Discalced flourished; the convents themselves were reformed through various parts of the Christian world: but so great was the zeal for the undertaken work in Peter that, as soon as his virtue began to shine forth in the house of God, he spread on every side that splendour which obscured the light of the rest; just as the radiance of the sun is wont to obscure the light of the stars. Nor after him has another arisen equal in virtue in this work, although not ten, not twenty, but fifty ^d years have now flowed by, and many reformers have joined themselves to him, and have mostly attached themselves to this province.

[2] His companions wrote little about St. Peter. One of his companions, who were most fit witnesses, could have written the life and miracles of this holy Father; which indeed would have freed us from the present labour. But it is a most usual thing that contemporaries do not write the things which in their time are most notorious, because, namely, they are seen by all and as it were touched by the hand; but which in the course of time become very obscure. So too St. Peter's fellows made little of the things which were almost daily to them, and which all could both see and hear, although they were most worthy of memory. Our forefathers at all times were not very diligent in this matter; nor indeed without fault; unless we wish them excused, either on account of the pure and upright intention which they had, or because it seemed to them that the Saints had not wished their deeds to be written in perishable books, but rather in the book of life, which surpasses the memory both of men and of angels. Nevertheless the memory of that venerable Father remained so vivid among his sons that a series of many years could not obliterate it. Indeed there is carried about among them a certain brief notice of some of his deeds; yet these are few in comparison with those which could have been told. And since some of them pertained to him who, as an eyewitness, wrote the aforesaid notice, he did not set his name to it, thinking it enough, in confirmation of his narrative, to have written down these words of John ^e: What we have seen we testify.

[3] The sources from which John of St. Mary drew his narrative He begins his notice from the place where St. Peter was brought into the light; and we too shall take our beginning from here in describing his Life; for which there are at hand to us certain fragments of the praised notice, as also other things which the vigilance of the most R. Fr. Francis Gonzaga, Minister general of the Order, prevented from being given to oblivion, who ordered that in each province the lives of those who were better known should be written. But since this was undertaken rather late and with no great diligence, few things then came forth, very many remained wrapped in darkness, until a new investigation was made in the year 1611. All which documents, arranged in the best order I can, I shall set before the eyes, that all may enjoy them, and we especially who in this province (of St. Joseph)

glory in being his sons and Brothers, that we may imitate him and quicken our pace, incited by his examples ^f.

[4] The birth of St. Peter. His parents. He was a native of the city of Alcántara, which is the capital of the territory enjoyed by the supreme Master of the military Order which has its name from this city. It is situated in that part of Spain which is called Estremadura, on the borders of the kingdom of Portugal. His parents were very pious and noble. His father, a jurist most skilled in both laws, was called Bachelor Garavito (el Bachiller Garavito): for at that time there were not so many Doctors. The name of his mother was Maria Villela de Sanabria, daughter of John de Sanabria the elder and of Urraca González Maldonado. Both were conspicuous for birth and nobility, and especially known as such in that district. Whence I know not by what reasoning those could have been led into error who said that St. Peter was descended from the Barrantes family; unless it came about from this, that they did not distinguish times and persons, nor noticed that St. Peter's mother entered into a second marriage with Alphonsus Barrantes, from whom she had sons, who afterwards themselves also begot children, of whom some entered the family of the Discalced, who, leaving the name of their father Barrantes, wished to be called of Alcántara. But because these things do not pertain to this history, nor is it my mind to dwell much on things which pertain to flesh and blood—since neither our Saint nor the men of whom we here undertake to treat had anything else before their eyes than to renounce all earthly things in order to become heirs of Christ—therefore I do not think it worth while to set out St. Peter's ancestral excellence nor to celebrate the antiquity of any other family.

[5] He laid aside his own name; which indeed He laid aside his family name. is very customary in this province; namely that, the family name being left behind, they are called from the people or place from which they took their origin, or also from the Saints whom they follow with singular devotion. And thus they forget secular vanity too; and the very name, which is common to many brothers, makes them more truly brothers, and that without any distinction of birth. So St. Peter did, nor was he thereafter called by any other name than Fr. Peter of Alcántara.

[6] His first literary studies. From infancy he was brought up in his father's house, and early began to indicate what he would one day be. Then he was sent to the school of letters, and afterwards devoted to higher studies. In a short time he made progress in virtue and letters: which are scarcely rightly learned except from infancy, before evil habits have invaded the soul. He had a penetrating and ready intellect, a sound judgment, together with a wonderful modesty and inclination to good, with which God had endowed him. Whence whoever knew him conceived great hope of him.

[7] He resolves to consecrate himself to God. Having reached his sixteenth year, when in other youths of the same age the light of reason is wont to be darkened through its evil use, he perceived the sun of justice shining more brightly in his soul; and by its rays discovering the vanity of the world, the dangers and deceptions of those who run after false and brief delights, he resolved to consecrate himself to God and to dedicate himself wholly. At so tender an age, when he stood out among all his companions, he left his masters, whose limited knowledge bears only moderate fruits, that he might pursue it at its own source, which is God. And having found Him, he drew and drank abundantly from the fountains of the Saviour the water of grace and the knowledge of the spirit, which afterwards in his time he poured out with most copious return into the souls especially of his brothers and of all the faithful.

[8] He goes to a convent of the Discalced. Having this age, then (and it was the year of Christ 1515), before the world had been able to corrupt him and entangle him in its toils, as is wont to happen to those who remain in it, he sent it a notice of dismissal, as also to all its delights; trampling all things underfoot for the love of Jesus Christ crucified; and he set out to take the habit in the Custody of Estremadura, which was then called of the Hood or of the Holy Gospel, and belonged to the Discalced brothers; because it was then the most reformed, and greater rigour and asperity were observed in it. Afterwards this custody was separated from the province of St. James, and itself, erected into a province, was called of St. Gabriel.

[9] A miracle. On this journey, when he was going to put on the habit in the convent of St. Francis of Manxaretes of the aforesaid province, one league distant from the city whose name is Valencia de Alcántara, something wonderful happened, which he himself afterwards, when already old, narrated to the glory of our Lord to a certain religious very intimate with him. He had come to the river Tiétar, where it is crossed by a boat to the bank of Bazagona; but since he did not find the boatman, nor see how he could cross, he wonderfully found himself carried over to the other bank of the river, without grasping how and by what means this had been done, unless by divine power. So, namely, our Lord showed that He Himself was his guide, and how great goads to His service He wished him to take from this journey.

[10] He puts on the religious habit. That convent then stood in a very devout and solitary place, not far from the crags and ravines by which on this side the kingdom of Castile is divided from Portugal, and is commonly called Manxaretes. There he put on the holy garment. As soon as that pious youth saw himself in this poor house, remote from all human intercourse and separated from every worldly whirlwind, he trusted that here, hidden in the corner of his cell, he would be able to withdraw himself from his anxieties and keep intact the most precious treasure of chastity and the most sweet balsam of devotion, which flow away so easily, because, namely, as the Apostle warns, we carry them about in earthen vessels.

[11] How he spurred himself on to virtue. When, therefore, he now saw himself clothed in cheap and rough cloth, namely the garment of mortification and penance, he began thus to urge himself and say: Come, Peter, now the time so longed for by you is here, and the opportunity which you sought, that you might be able to give yourself entirely to God. Now you are in that house in which you chose rather to live despised than honoured in the palaces of kings. Now you are outside the occasions which could turn you away from following Jesus Christ crucified. Now God has freed you from the snares of the demon and the dangers of sin, which offered themselves as it were at every step. Now you have gone out from the captivity of Egypt, and have come to the safe harbour of religion. Now you have been withdrawn from the vicissitudes and storms of faithless fortune; and outside the turbulent sea of this world you enjoy the calm and peace of this poor little cell. Now it is time to fulfil good resolutions. Now for you the world does not exist: you must live in Christ, and your life must be hidden with Him in glory. Come on, Brother Peter, for what have you come? what are you waiting for? why do you let time slip away? since life is short, death certain, and the hour very uncertain, why do you delay? why do you not set your hand to the work? This new state demands a new life; this garment a greater mortification. These and similar reasonings the new disciple of Christ turned over with himself; and thereafter he often recalled them to himself for some years; continually holding himself as a novice, esteeming himself slothful and lazy, and thus driving himself to advance in the divine service.

[12] His mortification and recollection of spirit. And as it is read of Christ our Lord that He began first to do the things which He was afterwards to preach; so also he, from the time he took up religion, began to practise what he was afterwards to teach others, mortifying in all ways and manners his desires and the evil inclinations of the flesh; ill-treating his body with fasts, disciplines and arduous penances until it was fully subjected to the spirit. Nor content with these, he at the same time also mortified his senses. For since he was now beginning to perceive heavenly goods with interior sweetness, and to taste spiritual sweetness and delights, he feared lest his exterior senses should harm these. Therefore he restricted them so tightly that he scarcely permitted them to perform their office, as will shortly be seen in the history of his life, which was wholly as it were a mirror in which we all ought frequently to look, that we may perfect our own, that we may amend our defects, that we may raise our dejected mind, nourish our spirit after the example of that holy Man. What am I doing? where am I sticking? for what have I come? time passes; days, months, years go by, and not only do I make no progress in virtue, but I go much backward. The state is most perfect; most excellent examples of sanctity are present in the companions among whom I live, and still more excellent helps come from heaven. What then is the cause why I profit so little? It is none other than a lack of spirit and a certain excess of faint-heartedness and tepidity. May God our Lord deign to impart to us His grace through Jesus Christ His only-begotten son, which alone, says St. Paul, can free man from the rebellion and concupiscence of the flesh inclined to evil, as the holy Apostle himself felt when he cried out: who shall deliver me from the body of this death? For he knew by experience that God supplies the strength by which we are helped to carry His sweet and light yoke, and with a generous hand rewards those who serve Him faithfully and ardently undertake labours and penances out of love of Him.

ANNOTATIONS.

Chap. II. How the servant of God Fr. Peter of Alcántara conducted himself while he was a novice and for some years after his profession.

The highest perfection of St. Peter in his novitiate, When now that holy youth opened his eyes and beheld himself placed in that solitude and quiet of silence, although his former life had been so regular that his going out from the world should rather be called a change of state than a conversion: nevertheless so great was the divine liberality toward him that he made much progress in virtue, and from good became better, and superior to himself as also to the others who flourished in virtue at the same time; and that with such generosity of mind that he perfectly fulfilled the promises which he had made in his profession, namely of changing his ways and putting off the old Adam, in whom, however, he did not seem to have sinned. So much so that it is not easy to narrate either the angelic and heavenly life which he led from the beginning of his conversation in religion, or the fervour which he showed in his novitiate, in which he appeared a man already very perfect and practised in every kind of virtue rather than a novice; or the wonderful works which God wrought in him, giving him strength and spirit to obtain victories such as he won over the demon; or his conversation, which would more rightly be called an angel's than a man's, considering the innocence in which he had lived from boyhood. For when anyone in this innocence begins to love God and to serve Him, he puts down such deep roots in that love that they cannot now easily be torn out; especially if he knows how to cultivate them with that care and diligence with which St. Peter did, labouring and breaking the ground of his flesh by incredible penances, giving himself continually to the works of the spirit in perpetual prayer and contemplation, conversing with God, giving to oblivion the world, parents, brothers, friends and kinsfolk.

[14] how manifold the heads under which it is very difficult to describe it. He had begun to enjoy spiritual pleasures and delights, whence there arose a remarkable neglect of the things which flesh and blood extol; but more remarkable still was his contempt of all temporal goods, and above all stood out the care and diligence with which he pursued heavenly things. There shone out in him, beyond what is usual, a simplicity worth beholding, purity of mind, prudence, wisdom, eloquence or efficacy of words: but above the rest the sanctity of his works excelled: for it did not suffice him to work as the rest work; but he infused as it were a new life into his works, a new essence and a peculiar spirit. On these indeed those holy men, the original founders of the province of St. Gabriel, who lived with him and for many years delighted in his company, could have shed some light: for as regards the things which happened after the foundation of this province, what has become known is to be reckoned as nothing at all in comparison with what we ought to have known. Whence I too am unequal to satisfying the expectation of those who hope to learn from this history his life, miracles and memorable deeds; his exercises and works, whose sum tended both to the mortification of the exterior man and to the peace and recollection of the interior. Many knew his eminent sanctity in general; but in particular they have scarcely anything else to affirm except that he shone with eminent virtue. And, as it seems to me at least, this very opinion of eminent sanctity, received among all, was the cause why they were not very diligent in collecting his deeds, and very many most worthy of memory perished. Hence also those few things which have been handed down about him do not fill the mind, nor satisfy the desire of those who are devoted to him; nor do I, who have described them, think I have done anything else than exhibit certain outlines by whose help the wiser will be able to conjecture to some extent how illustrious, how great his works were. For to know them perfectly one would try in vain: for they are so great that, even if they had become entirely known, no mortal could yet attain a perfect understanding of them. Whence we are less afflicted when we find that very many of them have perished, than if we saw those that are known esteemed less than is fitting. Finally, that I might render them rightly and entirely, it would be necessary either that I myself were that holy man, or that I had the same savour of spirit with him: for he himself and God (from whose hand Peter had received all) could perfectly give knowledge of works so great. Especially since that holy Brother laboured with so great care to withdraw his virtues from the eyes of mortals, and to keep his secret to himself. Had not the Lord Himself brought into the light certain rewards of his virtues, they would not have been known, and the interior beauty of his soul would have been wholly hidden from us. But He who glorifies His servants and endows them with a crown of glory wills that they be honoured by all. With His favour, then, I shall say something of his virtues; not indeed bringing forward the many which he practised, but the few of which it has been granted me to attain knowledge.

[15] The modesty of St. Peter, His first virtue, and at the same time the greatest miracle that is related of him, was that admirable composure of the exterior man which is effected by the ordering of all the senses and of the other things which appear outwardly. So great was his modesty, so great his decorum, so did he act with all and in every place, that in his whole bearing you would perceive nothing which could have given even the least offence; on the contrary all things made for edification. In his face serenity, modesty in his dress, decorum in his eyes; a composed body, a measured gait, a candid conversation, simple, without a shadow of feigning or dissimulation, a holy cheerfulness; prudent in counsels, discreet and circumspect in words; in fine, in the whole exterior man there shone the splendour and beauty of his soul; whatever was seen in him outwardly furnished proof of his abundant virtue and sanctity.

[16] The custody of the senses, especially of the eyes. Already from the beginning of his conversion he set the highest diligence on mortifying his senses. For he knew, being endowed with prudence, of how great moment it is in the spiritual war to keep all the gates and approaches closed to the enemy. And above all he knew how full of danger it is to slacken the reins to the eyes indiscreetly: for they are the windows through which, as Jeremias says, death enters into the soul. Jerem. 9. This is certain, that however it might try to enter, he could lead his life very securely whose eyes did not rob his soul. Wherefore he made (like another Job) a perpetual covenant with them, that he would look at nothing which could bring harm. Job 31. And he kept it so holily through his whole life that it can truly be said that he did not open his eyes before he was certain that, through old age and penances, they could no longer see anything. From this extreme custody of sight certain things are said to have arisen, which I shall relate, although I fear lest they seem to some invented, and be called into doubt by others. To those who let their eyes wander so freely it will seem an impossible thing to restrain them so tightly even for one hour; and they will believe they have done a great thing if they have done this violence to themselves.

[17] Of what moment it is to guard the sight. But the servant of God, who knows how to be master of his desires, and walks perpetually attentive to the things which he treats with God in his heart and God with him, does not judge too arduous the care and diligence used to the end that he admit nothing which by its nature is apt to disturb not a little that interior converse. For he knows how sharply the darts sent into the soul through the eyes strike, and how much they distract it from that sweet quiet and silence (it is called by David the sweetest sleep), which when the Lord has granted to His beloved servants, they shortly attain the promised inheritance and the heap of all goods. And therefore at no time do they fail to watch, that they may preserve a gift of such price as is the spiritual life itself, for which they long.

[18] Illustrious examples of St. Peter in this matter are listed. St. Peter had so diligent and persevering a custody of the eyes that the habit of that kind of mortification had passed as it were into a natural disposition for him. He walked absorbed and rapt in spirit; his thoughts were in God, whom he loved with his whole soul, his whole heart, all his strength. His intellect was occupied with the meditation of heavenly things; his memory with the consideration of the divine mysteries; his whole soul was filled and imbued with God. Having eyes to see, he saw nothing; ears to hear, he heard nothing; and by the ministry of his individual senses he scarcely perceived anything more than if he had not been a man. So great was the continual abstraction of his mind from all the senses, and especially from the sense of the eyes! In which we see done also what St. John Climacus narrates of the monks inhabiting the desert; and what is deservedly celebrated in St. Bernard, who a long time after he had taken the habit did not know how many windows the church numbered.

[19] For three continuous years he scarcely ever opened his eyes. During all that year which Peter spent in the cell in which he had first been placed, he never saw whether it had a ceiling or whether it was covered only by the roof; and although he had entered the church and the main Chapel of the convent many times, he did not know whether it had a vault. It happened also, when he was still young and placed in charge of the refectory, that, after he had held the keys for half a year and more, he was rebuked by the guardian because he had not offered the brothers the grapes and pomegranates which were kept in the storeroom. He answered with humility that he had never seen them; although they hung openly and not very high from a nail. He had been for four years in another convent, and had not seen a tree rising in the court adjoining the house. While he reclined at table, he felt about with his hands here and there, seeking the food set before him. For not even in this place did he open his eyes, which he guarded not only where some danger might perhaps lurk, but even where there was none. And he had this so much at heart that for three whole years he did not open his eyes, looking at nothing that was found either in the convent in which he was staying or in its garden. Those who concede most in this matter hold that during that whole three years nothing was beheld or seen by him except that space of ground on which his feet were to be set in walking. But those who observed him closely and dealt more familiarly with him affirm that he never looked at their face, and only rarely opened his eyes, except while he stood in choir: although even here he had little need of sight, since he was endowed with a most happy memory, so that whenever anything was brought forward from scripture, he at once indicated both in what book and in what chapter the words were had. Other things of this kind I pass over, lest I give the weak a handle for speaking against him: it suffices me to have shown that the office could be recited by him without opening his eyes.

[19] He never looked at the face of a woman. In guarding his sight he was so extreme ^a (if indeed there can be extremity in things of this kind) that it is held for certain that he, from the day on which he put on the religious garment, never through his whole life looked at the face of any woman. In this he imitated our glorious father St. Francis, who, although he had his flesh so tamed and dead that he could deservedly say: I live, now not I, but Christ liveth in me; Gal. chap. II, v. XX. nevertheless so diligently restrained his eyes from the sight of women that (as St. Bonaventure writes) he did not recognize faces which he had formerly seen, nor did he know any woman at all by sight. And this the holy historiographer judges so necessary that he does not fear to say: whoever lives without the solicitude and diligence which the glorious father St. Francis showed in this respect, it will be as difficult for him to keep himself unharmed as for one walking through fire not to be burned. With the same caution walked St. Thomas Aquinas, although, by a peculiar gift of God, he did not experience the flesh rebelling against the spirit. There was at Plasencia a very devout matron, singularly beneficent toward the brothers, and even on familiar terms with St. Peter. She, her husband having died, entered into a second marriage in the city of Ávila, where he visited her. When some years had now elapsed during which he had not seen her, she began to complain that she had become weak and infirm. But he said: you seem to me indeed quite well. To which she: how, my father, can my health seem to you the same as when your paternity saw me at Plasencia? The Saint replied: Indeed I can assert that I have never seen you enjoying better health. She understood what he meant, and easily believed it: for she had never seen him opening his eyes, although she had often scrutinized his face, and indeed with a woman's searching.

[20] nor their garments either. This seemed of such moment to our Saint, namely not to look at the face of a woman, however pious and honest, even where he had of necessity to speak with her, that he would not even see her garments or anything else belonging to her. He followed, namely, that eminent dweller in the desert, St. Paul, of whom Cassian writes that he guarded his eyes so cautiously that he not only declined the sight of any woman, but did not look at her garments or anything else of hers. He never wished, either, to stop in a place from which his eyes might be enticed to wander. For dead things bring in the memory of living ones. And not seldom the demon assails us no less sharply by showing us shadows or images than bodies and faces. Wherefore whoever perceives in himself the sting of the flesh not only shrinks from the cause of a fall, but also from that which might even from afar either arouse or induce that cause. It is the counsel of the Holy Spirit, saying: Behold not everybody's beauty, and tarry not among women: for from garments cometh a moth, and from a woman the iniquity of a man. Eccles. 42. Because, if we look at her more attentively, there is nothing in a woman which could not turn into a snare for a man; so that whatever in a woman the eyes have looked at, there they will find a hook, they will be taken by death: for the eyes quickly run after what they have seen, and hence it is very difficult, on whatever side at last it be, to gaze upon her without danger.

[21] What St. Peter required in this matter of his brothers. The servant of God had found that he fared so well through this caution that he commended the same to his sons and brothers; nor could he bear that anyone should have his eyes open in public and direct them where there was occasion of seeing a woman. And if he caught an older brother or a superior doing so, he rebuked them; if it was a younger one, at once running up he put his fingers over his eyes, and this even if seculars or strangers were standing by: for he did not wish out of any human respect to deprive an endangered brother of the remedy. He knew well that whoever curiously considers the face of a woman can scarcely ever do it without harm. Let them not trust themselves, he used to say, nor say that it suffices if the heart is kept secure and duly guarded. For the flesh is too cunning in deceiving us. And however much virtue one has, the flesh has still more arts by which to circumvent him who presumes too much on his spiritual progress and his own prudence, so that he does not walk attentively above all and cautiously ^b.

ANNOTATIONS.

a. Extremado: extreme.

Chap. III. Of the penance and great rigour which the holy Fr. Peter of Alcántara practised, whether he was in good or in bad health.

That servant of God kept his private exercises so secret that the knowledge we have of what he did through so many years, during which, in the province of St. Gabriel, removed from all human fellowship, [It is far from the case that all that pertains to St. Peter's eminent sanctity has come down to us.] he lived in various convents, so solitary and withdrawn from worldly din as if they had been built in a desert, can be called slight or even none. What order of life he kept there, what battles he had with the demon, what penance he practised, we know scarcely anything of these things; yet there is no doubt that all these were most illustrious: for the demon could not patiently look upon beginnings foretelling such excellent fruits. In these solitudes, therefore, things most worthy of memory remained buried. Such, namely, is the will of God, that the sanctity of very many of His servants should remain hidden, both lest it be a mockery to those who either despise it or make little of it; and also because, as at the judgment many crimes still unknown will be made manifest, so too very many pearls will be uncovered and will shine; namely so many lives of Saints, so many rigours, penances, wonderful raptures, of which God alone was witness. But let all these things remain (since so it pleases the Lord) wholly hidden and buried, until the day of manifestation comes which the supreme judge has designated; and let us, as we can, tell those few things which survive in writing, or which we have learned from the memory of those who had seen them or had heard them from eyewitnesses: for these alone will be able to shed some light on deeds so illustrious. There will not be wanting, however, those to whom, because they have made little progress in virtue, those few things will seem very many; but those who have made more progress, and have some experience of the things to be told, will consider them as nothing in comparison with what they hoped to hear; and to me it is truly vexing not to have been able to answer their expectation.

[23] Our Saint was truly a Penitent The penance of St. Peter might perhaps be called excessive if we regarded him only as a private man. But considering that he was at the same time also the father and author of penance restored and as it were raised anew in our sacred religion, we shall rather call it wonderful. He wished, namely, to emulate our founder, the glorious father St. Francis, and dared to revive the primitive rigours, asperities and penances of the same holy Father; which he also practised on himself through his whole life. Besides, he kept exactly and to the letter whatever is prescribed in our holy rule. Indeed there are those who say he went further, asserting that there is nothing in the Gospel, whether precept or counsel, which he did not, so far as in him lay, both keep and fulfil. One virtue does not suffice to make a man holy in every part, although any vice makes him bad: for good comes from an entire cause, evil from any defect. Hence also the combination of the virtues is called justice: for, that one may be truly just, he must be so not in some part but wholly. So also many are abstinent, and would not on that account be rightly called penitents, because while they abstain from food they indulge in sleep, using a softer bed and other things of this kind ^a. On the contrary, those who are severe in these things are wont to be more remiss in others. And there are others who under the guise of penance or of some other virtue cover innumerable defects: penitents, namely, without mortification, outwardly composed, in words bland and honeyed, eating well and indulging their humour still better, hypocrites of a new kind, for whom it is enough to give the world and God Himself the exteriors of virtue and of fasting and penance. These are not penitents but mockers, greatly offending the eyes of God, since He hates those in whom the exterior does not answer to the interior. Not so our Saint; but he is deservedly endowed with the name of penitent: for he perfectly fulfilled all the parts of that virtue. He was the living image of a true penitent; the mind answered to the body; on his brow was read what was written in his heart; in the one the other was seen, nor was anything discordant to be found in his whole bearing. Wherefore when I consider his manner of living, so excellent, I cannot refrain from admiration, seeing how perfect he was in every kind of virtue, so that I remain in suspense which of them it is fitting first either to propose or to celebrate. For I find that he excelled in all; in poverty, penance, patience, humility, charity, abstinence.

[24] His abstinence. Let us begin with this last, as being the most remarkable. And although he did not attain to that abstinence by which many Saints of earlier times made the Church of God illustrious, there will be no one who in our age would not call it the highest. So little was what he ate that it seemed altogether unequal to sustaining a mortal body. Nor do I speak only of the time when he was younger and of robust strength; but also when he had now advanced in age, and was old or in poor health. For in this respect he was perpetually constant to himself. His accustomed meal seemed to be ordered more for the exercise of penance than for the sustenance of a body so broken and infirm. For what meal is to be called a piece of bread, not soft and choice but hard, black and not seldom mouldy? And if at times he added anything to the bread, it was herbs and vegetables badly cooked and prepared. Foods which, after they had been cooked, could be kept for some days, he would not have cooked every day, but in such quantity as would suffice for several days. He did not wish the service of the belly to consume so good a part of time; as is wont to happen among those whose God is their belly, and at whose altar they offer all their prayers and sacrifices, as men who speak and savour nothing else but what pertains to food and banquets.

[25] How sparing in food both he himself and the brothers were. When he was superior he kept the same manner with his brothers, who all burned to imitate him: for they too did not wish to waste time, which is so precious. He ordered a pot full of chickpeas or beans to be cooked, which sufficed for a whole week: and every day half an hour before midday the cook put on the fire as much of them as was enough for the coming meal; then he set before each his bowl; and with these all were satisfied. But as if even these things had been too choice for himself, Peter tempered the taste by pouring into his bowl ashes, or earth, or cold water, so that they might not only lose the agreeable taste, if they had any, but also take on a disagreeable one, and thus the meal might furnish a handle for penance and by no means for a fall. He said also that no nourishment should be taken beyond what was necessary for the sustenance of the body. He was so perfect an imitator of St. Francis that in this too he followed his example. For he was far removed from the opinion of the crowd in the things which pertain to the nourishment of the body. For it is most true that we are so constituted that, if we do not seek to pass the limits of nature, we can very easily lead our life without employing any luxury. The Holy Spirit warns that man from the beginning needed nothing but bread, water and a garment with which to cover his flesh; for God did not create him in the midst of seasonings; nor did Adam know the delicacies of foods which Nabuzardan, the cook of hell, devises every day, which many use in the service of the belly, without any necessity at all.

[26] How he conducted himself when he dined outside the convent. When some occasion offered itself of dining outside the house with seculars, and they set before him more sumptuous and choice foods with which to refresh him, he poured cold water on them, and with prudent dissimulation said: they are too hot for me, too seasoned, or something else similar ^b. For he loved temperance more than the vanity and insane abundance with which the world feeds its own. Ordinarily he drank water, nor was he ever sated with it. So that neither in food nor in drink did he admit any other taste than that which the ordinary foods of which we have spoken could give, without ever using any kind of seasoning by which they might be made more savoury or sweeter: for that holy Man did not seek savour in material foods, but in prayer and converse with God.

[27] He perceived no savour from foods. From insipid foods of this kind his taste had been so ruined that the brothers believed it entirely extinguished, and thought that he no longer perceived what he was eating. For whatever they set before him, he said: It is very good, and savoury; even if others found it very insipid or bitter. Whence, making an experiment, they gave him instead of pottage hot water sprinkled with a grain of salt and a few drops of oil; and yet he nevertheless asserted: that it was excellent and very savoury. It is credible that he acted so out of the spirit of mortification, and bore these things out of love of his Lord. Yet it appears more likely that it arose from this, that he deferred his meal so long that any food seemed good and savoury to him, on account of the extreme necessity of taking it under which he laboured. Finally, the very foods we have mentioned he used so sparingly that he ate only every third day.

[28] His fasts, And from these things one may judge what his fasts were. He would say little who should declare that he fasted all the Lents prescribed by our holy Father Francis; not even if it be added that he fasted the whole year, nay his whole life. For he who says fast seems to suppose at least one meal each day. But he who dines as St. Peter did, and moreover never sups, can be said always to fast or never to eat: for what is so little is rightly reckoned as nothing. Some assert that for three whole years he ate nothing else but a little piece of bread dipped in cold water. Whence it will not seem wonderful that hot water sprinkled with salt and oil was to him like a sumptuous banquet. Indeed several times he put off this little meal of his up to the eighth day. So much, namely, does the vigour of the spirit avail that it draws all else after it. For it is easily seen that such abstinence could not have been kept except from a habit contracted by long temperance ^c.

[29] Vigils. With equal pace sleep ordinarily walks with abstinence; sleep, which is the relief of labour, the restoration of the senses, the solace and rest from the disturbances and troubles of the whole day. He indulged in it so little that his whole life can be called a perpetual vigil; nor is it easily understood how a human body could endure with so short a sleep. There are those who say that he was not accustomed to sleep beyond an hour and a half; others give two hours between night and day. His sparingness in food, or rather his complete abstinence, was a great help in driving away sleep. He also kept continually in memory the counsel of Christ given to His disciples and at the same time also to all who should wish to cling to Him: Watch and pray that ye enter not into temptation: Watch, for ye know not the day nor the hour; as also this reproof made to sluggards: How long wilt thou sleep, O sluggard? He shrank therefore from this vice, which is so like death; saying that by this alone we are removed from the presence of God; which not even death itself effects, but rather joins us more closely to Him. Matt. chap. XXVI, v. XLI. Ibid., chap. XXIV, v. XLII. Prov. chap. VI, v. IX.

[30] How he took sleep. For forty years and more he is not known ever to have lain down in a bed; but leaning on a stick which was fixed crosswise in his cell, he gave some solace to his body when he could no longer rest on his knees, and the invincible necessity of nature compelled him to sleep: for he himself would not lie down even if he could; nor could he, even if he would, when namely he was in his cell; since, being himself of tall stature, his cell was so short and narrow that it took only four feet in length and three in breadth; where accordingly he would have tried in vain to stretch out his limbs: nor was it any more possible to stand upright; for it was very low and built under a certain stair. His bed and its furniture were nothing else than a little skin spread on the ground, on which he let down his knees, or, if from excessive fatigue he could no longer support himself so, he sat sunk down upon his heels.

[31] The manner in which he struggled with cold and sleep. When, in raging winter, he was bitterly harassed by cold, he opened the door and window of the cell and laid aside his mantle. But when the wind and cold pressed him more sharply, he closed the door, and, addressing his body pleasantly, said: you are well off, do not complain. A little after he closed the window too, and jestingly extolled this benefit as well; at last he took up his mantle again, which was the last and greatest solace, and talking with himself said: now, my brother body, you are well, and now you can persevere in prayer. Thus by jesting he raised his spirit, and in fact greatly mitigated the pain of the cold. And thus, although sleep is wont to take away the freedom of judgment, he nevertheless seems to have kept it, because, namely, he did not so give himself up to slumber that all converse with God was broken off. For, since ordinarily in sleep the words and thoughts held by day return, and themselves correspond to the occupations which preceded; and since St. Peter was wholly absorbed in God and with God, even sleeping he dealt and conversed with Him. Indeed sometimes what seemed sleep was resolved into ecstasy or contemplation. And if at times he was overwhelmed by sleep, so great was his solicitude to rouse himself, his diet so sparing, his bed, as we have said, so poor, that he quickly came to himself and resumed his accustomed exercise, accusing himself of sloth and inertia: for he judged all that time lost to him which he spent in sleeping, as if he had ceased to be a man, who in sleep neither has the ready use of reason nor is able to direct his senses.

[32] What he required of others regarding sleep. If ever he heard a religious snoring, or saw him lying in a less composed manner, he rebuked him, saying that to take sleep so betrayed a slothful mind, and befitted none but a secular man. He who has so many enemies, and so powerful and so watchful, must be continually attentive: for salvation depends wholly on vigilance ^d.

[33] His extreme poverty in clothing. In every matter and in his whole life he stood forth an eminent exemplar of penance. He had through the whole time of his life only one habit, and that of the cheaper and rougher cloth. Although this, being an ordinary thing, displays nothing worthy of special praise in other religious men; it is otherwise in St. Peter, who, whether cold, wind or snow pressed, or weakness, old age or broken health, did not add even a thread to his customary clothing; but perpetually used a simple, poor and worn habit; nor did he take another except after it had already served someone else, after the example of our holy father Francis, who is nowhere read to have put on a new habit; nay, when this failed in some part and had been repaired by sewing on new cloth, he cut away what was covered by that new cloth, lest, namely, he could be said even in this way to have a double habit. And he acted so, not because he thought this not permitted by the rule: for he knew that it permits garments to be repaired, since it distinguishes between torn and whole ones: as is gathered from the word repeciare, which means to lay cloth upon cloth: a remedy certainly suited to the poor, who have not the means of having more garments. And in this mind St. Francis granted it to his brothers against the immoderate cold of certain regions. But not even this indulgence did St. Peter wish to use toward his body, who wore a habit and mantle so thin and simple that he can truly be said to have been not clothed nor protected, but only covered. For what warmth or protection against the inclemency of the air could a simple and worn cloth bring to so weak a body?

[34] He perpetually walked with bare feet. But perhaps covered feet would bring some solace to a body ill covered? But our Saint walked with bare feet with such determination (not to say obstinacy) that neither when well nor when sick would he have them covered even in the least. And in this purpose he persevered until his last illness ^e, which lasted for him two whole years. It was to the physicians like a miracle that he prolonged his life, notwithstanding the intensity of the malady and the man's

weakness. But the Lord was preserving him for his sons, who needed the protection of so great a father. During all those two years, when his strength was so afflicted and broken that he could neither raise himself nor take a step without much help from a brother, he nevertheless never would use any kind of footwear. When he had one foot diseased or wounded, not to be healed unless it was covered, he bound some old sandal round it, but carried the other bare. And from this rigour he never abstained in any weather, not when there was ice, rain or snow; neither at home nor outside the home; nor on the roads, however rough and long in the mountains; clinging, namely, to the footsteps of Christ, who is nowhere read to have worn sandals or to have covered His feet in any other way. This kind of clothing and footwear he used against the rigour of the cold, and he also commended it to the brothers, making much of those whom he saw perseveringly devoted to this custom, and pitying on the other hand those who were unable to keep it.

[35] With what charity he helped a novice brother on a journey. When he was still in his first youth, it happened that he was travelling with a certain novice brother who in the world had led a most soft life. As this one, then, was very delicate, and only recently unshod, he walked not without much pain and trouble. The Saint therefore exhorted him to bear this labour patiently out of love of Christ. And when they came to places where the road was more difficult, beset with stones and pebbles, he took him up on his shoulders; until gradually his feet were hardened. He himself, though already old and broken in strength, always went on foot, until he was so weighed down by years and infirmities that he could no longer walk even through the house itself, except supported (as we have said) by another. Wherefore then, when necessity or charity pressed, he took to the road sitting on a mean beast of burden.

[36] Over his flesh he wore a hair shirt, most rough with twisted and knotted bristles. For seven continuous years he had a garment in the manner of a mantle, woven of iron plates, Hair shirts and disciplines pierced in many places, so that it presented the appearance of a grater: a hard thing indeed: nor did he lay it aside except when it was necessary to clean it. Finally, he never went without one or the other of these two instruments of penance. He inflicted frequent and harsh disciplines on himself, and raged so cruelly that he seemed to be striking not his own body but a piece of wood. And since he had no one to direct him, beyond the ordinary penances he devised new and unusual ways of harassing his flesh.

[37] The utmost poverty in every kind of clothing. His breeches or under-garments ^f (of which, out of love of poverty, he had only one pair), when he had washed them, he never left to dry completely; but after he had carefully wrung them out, he put them on though still wet, however much the severity of winter pressed. In the same manner he acted with his habit; whenever he had need to wash it, he hung it up until the water had run off, and this done, he put it on his shoulders. And here is the place to narrate what happened in the convent of Pedroso, when a certain father master of the Order of the glorious St. Dominic had come to visit him. He wished, namely, to see face to face the man whose sanctity was so much celebrated. He asks the porter where brother Peter is. He goes off to call him; and when he had not found him in his cell, he advises the Preaching father to go down into the garden, that he is there. A singular answer of St. Peter. And in fact he finds someone hiding in a certain corner, without his habit, but covered with a mantle, and asks where father Fr. Peter of Alcántara is. But when he understands that he is present before him, he is vehemently astonished that he should find thus arrayed one whom he held a Saint, and exclaims: how comes it, father, that a man of so great a name as your paternity acts so little becomingly clothed? He answered: If there be any fault in this, father, let it be imputed to the Gospel of Christ, which commands us to possess only one tunic. I have just washed my habit, which your paternity can see spread out on that stone; and since I have not another, I am waiting until it is somewhat dried, so as to put it on again. Hearing this, that Father was more astonished, asking pardon for the injury done. And afterwards he asserted that he had nowhere else either seen or read of so perfect and so literal an observance of the evangelical counsel.

[38] He plunges himself into water. But what is greater, when he was already old, he was seen several times, in the middle of winter, immersed in water up to the girdle, nay even up to the shoulders: and yet he was not a man of robust strength, but of languid, delicate and infirm health; much afflicted especially with pains of the stomach; each of which concurred, nay sufficed, to kill and consume his body. Nor indeed would he in any way have withstood so many and such great pains, had there not lain hidden within a spirit kindled and inflamed with the love of God: but neither by cold nor by frost could his burning charity be extinguished.

[39] He was always bareheaded. He always wore his hood let down, remaining bareheaded whether inside or outside the house: so much so that neither by day nor by night, neither in sun nor in rains, nor on account of snows or frost or any other inclemency of the air, did he ever cover his head. It happened that the mist clinging to his head froze together with his hair, which it was necessary to cut off in order to get rid of the ice. He ordinarily had his head bruised and wounded, because he frequently struck against doors. Since these were low, and he of tall stature, he struck his head now here, now there, while, driven by his spirit, he hastened somewhere, and did not notice what he was doing, nor even for the time feel the blows. It used also to be said that his head and body belonged rather to a dead man than to a living one: for it scarcely clung to the bones, so that, lean and dry, it seemed the dried-up root of a tree.

[40] How far St. Peter was from the prudent of this world. He was not of the number of the prudent of this world, who serve God after a fashion, measuring their penances by their strength, which they persuade themselves is very slight; nay rather, enticed by self-love, they are wont to perform much less than that strength, which they imagine they have small, would permit. In this human prudence that holy Man was greatly lacking, who did not consider what was due, nor consult his strength in undertaking a work which far exceeded it; but, as it is said, drawing firmness from fragility itself, he threw himself into any works of penance with the greatest relish and spiritual joy, reckoning it gain to himself that he was permitted to suffer something for Christ, by whom he was in turn sustained.

[41] Neither age nor ill health kept him from penance. He never wearied of penance, nor rested from it even for one day, even in the last twenty years of his life, when he was already weighed down by age and infirmities (which virtue never perceives); which also he concealed as far as he could. And the very fervour of his spirit kindled in those bones, as it were laid bare and broken, a youthful ardour for faithfully running the course prepared for him. Indeed, when he was most weighed down by years and afflicted in health, he felt sharper goads to the works of penance, so that through his whole life he never abstained from them. Healthy or sick, on feast days or ferial days, at home or abroad, on a journey, in every place and time, he breathed the ardour of holy mortification. And these things give an illustrious proof of that invincible fortitude with which his spirit was endowed, and which is scarcely to be imitated by those whose faith is as weak as ours; although they are easy for those in whom there is the same alacrity of faith as in St. Peter, or who have tasted how sweet the Lord is, how incomprehensible the reward which will be rendered for a brief and momentary labour. The Saints, whatever they did, judged it slight. And since their mind burned with such ardent desires and panted for sublime things, they bore ill the slowness of the body, and therefore urged it so sharply with the spurs of the spirit, as it were, that they hurled it beyond the limits of its strength. Whence one sees so few who enjoyed robust health. Here, namely, for the most part lies hidden the root of their infirmities: they burned to run after the bridegroom whom they saw going before them; fearing lest He slip from their eyes, they were in anguish, they quickened their course, until, their strength failing, they cried out with the bride: draw me to Thee, O Lord, and let us run together ^g.

[42] Nor would he ever admit any solace. Although old and pressed by continual infirmities, he nevertheless never suffered the brothers to set before him any more choice food. They grieved vehemently seeing him now so languid and broken, and begged him to apply to himself some of that indulgence which he showed to them; to mitigate somewhat the rigour of his life, to have regard to his now advanced age and his many sicknesses, to admit some solace, and to allow remedies to be applied. They added that his life was most necessary still for some years to this province, that it might grow and be strengthened, which, like a new plant, needed to be sustained by his hand and cultivated by his examples. The servant of God smiled at these things, and said: let them allow the earth to put forth its strength; remedies would come too late now, or, if they could do anything, they would effect nothing else than prolong his exile. And he seized this occasion of indicating what they themselves had to do; saying that, if he treated his body so badly, he did not do it with the mind of crushing it, but of protecting himself against the assaults of recalcitrant nature, which, when it seems most subdued and tamed, rebels and by its evil inclinations brings us into danger of offending God. And if the Apostle, already confirmed in grace and so little subject to flesh and blood, feared so much for himself from that evil beast which is called concupiscence that he cried out: I see another law in my members, fighting against the law of my mind; Rom. chap. VII, v. XXIII. how much had not he himself and they to fear, whose salvation was placed so little in safety: accordingly neither by day nor by night was rest to be given to the body, but it was to be exercised with fasts until it failed; with labours, until it fell; by ill-treating, chastising, scourging it to the point of blood. These things he said to spur them on to mortification and penance. For to himself, who had reduced his body into so severe a servitude, these things were not so necessary. Let us conclude this chapter by recalling to mind that religious worthy of all credit, who, having dealt familiarly with him, knew him intimately, affirmed that the rigour of his complete penance was so great in him that they had found written of no other Saint of our Order what they had seen with their own eyes, and that for the whole forty-seven years during which he lived in religion; during all which time, with equal

pace he walked, without failing even in the least, until he lost his mortal life in pursuing the labour of the penance he had undertaken, and found the eternal reward, to which alone he had looked.

ANNOTATIONS.

Chap. IV. Of the profound humility of the holy Fr. Peter of Alcántara.

All the virtues rest on humility and patience. All the virtues, whether those of which we have spoken or those of which we shall speak, if they are not joined with humility, will be of doubtful credit; and the greater and more sublime they are, the more dangerous: for they rise up without a solid foundation. Nor is patience less necessary: for if this is lacking, humility itself will not be able to secure due stability for the other virtues. That all, therefore, may have it clearly seen that this Servant of God, in whom the other virtues shone so illustriously, did not fail in humility and patience, we, gathering here what pertains to both, shall speak first of humility, to the acquiring of which all who earnestly strive to seize the kingdom of heaven apply themselves before all things.

[44] [St. Peter practised humility eminently, both when he was superior and when he was subject.] Humility stood out especially in all St. Peter's works; this he had at heart above the rest, both because this virtue is the column and support of the others, and because it is most proper to religious. He so embraced it that through his whole life he kept the submission of mind which he had conceived in his novitiate. And when he was numbered among the older and senior members of the Order, he proceeded with the same simplicity and lowliness as a novice ^a. He loved to perform the humble offices of the community with the others; to serve his brothers, all of whom he held as his superiors; but he esteemed himself unworthy even to kiss their feet; and when he did so, he thought he was performing a work far worthier than any honours of the world. Hence all loved and revered him; and the more he despised and lowered himself, the more they esteemed him and made much of him, and, as soon as it was permitted, they wished him to be over them. For he was superior several times; discharging the office either of Guardian or of Definitor, or also of Provincial in the province of St. Gabriel. Nor must it be passed over in silence that it was agreed between him and others animated by the same spirit that whichever of them should first be elected Provincial should reform the whole province and recall it to the primitive institute. The lot fell upon him, which also turned out to the greatest benefit of all. For he undertook that work so seriously (as a son ardently solicitous for the good of his mother) that, beyond hope, he succeeded in reforming whatever had been relaxed, whether by superiors who had come from elsewhere, or also by some who had been taken from the province itself. Certainly there were not lacking in this undertaking difficulties and contradictions (for these are never lacking whenever there is question of reforming), but by his humility and patience he overcame them all.

[45] With his accustomed humility he performed the exercises. When, the three years having passed, he had completed his office, given back to himself, he again gave himself to his accustomed exercises, devoting himself wholly to contemplation and meditation of the sacred mysteries. He went first before the rest in labours, penances, fasts, vigils. With such reverence did he recite the divine office that he seemed an angel of the number of those who always stand before the throne of the divine Majesty. And when he had performed these and all the other things prescribed by the rule, from which he never departed even by a finger's breadth, he called himself an unprofitable servant, and of no merit in the house of God. But while he was enjoying this holy leisure, the Lord, as we have said, chose him for the work of the Reform.

[46] His humility most useful to his neighbour; His life and conversation were in heaven; but with men he acted so as to give to each his own; and so, made all things to all, he gained all for God. Affable, humble, he was loved by all; all greatly desired both to see and to hear him. Many also, whether men or women of every condition, enticed by the sweet odour of his virtues, came to him, undertaking a journey of several leagues: and when they had found him, they thought they had seen an Apostle of Jesus Christ, and listened to him as such: some, by his counsel, bade farewell to the world; others, remaining in it, led a solitary life worthy of a religious, according to a rule given by him and adapted to the state of each. For this was his character, that, making himself all things to all, he went against the disposition of no one, instructing all by his examples, works and words. So once he showed the count of Oropesa, by words full of humility and prudence, how each one ought to conduct himself. That nobleman, namely, was most zealous for the glory of God; and, considering not without inmost grief the so many crimes in which men involve themselves in the sight of all, he said to St. Peter: what do you think, father, of a world so depraved and lost? How comes it that God bears with us, involved in so many sins? He answered: Are you anxious about these things? This evil is not without remedy. What remedy then, he said, father, can be applied to so great evils? Very easily, replies the Saint. How? It is truly so. Let you and me be such as we ought, and we shall avail so much with God that He Himself will bring a remedy to the evil: and suppose He does not; then as far as we are concerned the remedy will have been applied, or at least that which needs healing will be less. For this is beyond doubt, that there is no remedy more efficacious than if each one acts as he ought. The source of the evil lies hidden in this, that while no one strives to amend himself, each one undertakes to amend others; and hence nothing is ever accomplished.

[47] He judged himself unworthy to be esteemed by others; Our Saint was most humble. And although he knew how illustrious the graces he had received from God were, he did not therefore make more of himself or less of others: but he esteemed all good, and held himself the greatest sinner, and unworthy to be esteemed by others even in the least. And when any honour was shown him, he was no more affected than if it had not pertained to him; as was to be seen on many occasions which offered themselves to him without his noticing, but which others clearly perceived.

[48] [although most illustrious men, nay the heavenly ones themselves, vied in conferring honours on him publicly.] D. Alvarez de Mendoza, then bishop of Ávila, afterwards of Palencia, was greatly devoted to our Saint and his family. When he invited him (since it befits men of such dignity to show honour to all, and especially to the servants of God) to his table, he assigned him the more honourable place, and with his own hand served him the best dish: the Saint did not contradict nor resist; but whatever was offered him, whether honour or food, he accepted ^b. John Velázquez de Ávila (of whom we spoke above, namely in the Chronicle), a man of the first rank in the kingdom and worthy of all veneration, was especially attached to St. Peter. And whenever he received him as a guest, he ministered the water for washing his hands, carrying the dish or basin in his own hands, with the towel placed on his shoulders; and so he defrauded the chamber-boy of his office. For he would have yielded this occasion of merit to no one, since he served him with as great devotion and reverence as if he had ministered to Christ Himself. Again the servant of God (though so humble) resisted nothing. And what wonder that men acted so with the holy Man, since God Himself did so, as once two holy women saw (for they are so held by all), and accordingly worthy of credit. For when once St. Peter was celebrating the sacred mysteries, and St. Teresa was present, preparing herself for communion, she saw our holy Father Francis performing the office of deacon, and St. Anthony that of subdeacon, as she herself afterwards narrated to several persons worthy of credit. And again the same Saint one day saw, while St. Peter was eating, Christ the Lord pouring out for him water to drink, and a towel with which to wipe his hands; He also prepared food for him, set it on the table, nay even put it into his mouth.

[49] Christ the Lord serves him at table. There was at Ávila a woman who lived and died with a great fame of sanctity, named Maria Díaz. She, hearing one day that the holy Fr. Peter was in the city, went to the house of the nobleman with whom he was staying: she found him reclining at table, and at the same time sees Christ standing at his side and putting food into his mouth. When that holy woman beheld her beloved Lord and Saviour, her soul and heart ran after Him, and she remained rapt. Forgetful of him whom she had come to seek: How, my Lord, she exclaims, art Thou here? To whom the Lord, answering most gently, says: And where, daughter, would you rather have Me be than where I refresh My elect? These most sweet words so ravished the heart of that blessed woman that there, many looking on, she remained deprived of her senses and undergoing ecstasy for a long space of time. I no longer wonder, indeed, that he whom Christ Himself served made nothing of honours and any other services shown him by men. I understand well too that he who always walked with God and conversed in heaven cared little for the gains of the world. But when it was necessary to answer something in cases of this kind, he did so with much humility and thanksgiving, in few and lowly words.

[50] A digression on the foregoing, namely why the author related them And because there is nothing, however illustrious, which the perverse will of men cannot twist into an evil sense, I shall here briefly answer the opinion of some who will perhaps say that these and similar revelations, as being at least doubtful things, ought not to be written down; moreover that such familiar conversations with God are entirely interior, and granted only to few, and accordingly are set before the eyes of all in vain. But truly they are mistaken. And indeed as regards revelations; just as it is certain that the devil sometimes transforms himself into an angel of light, in order to deceive the incautious by certain vain appearances; so also it is an undoubted thing, nay of faith, that the Holy Spirit converses with His beloved ones, and communicates Himself in various ways, whether for

their own progress or also for that of others: and as the former revelations are neither to be written down nor approved, because they are deceitful; so the latter are worthy to be known and accordingly to be written down: for, as the angel said to Tobias, it is good to hide the secret of a king; but honourable to reveal and confess the works of God. 12. 7. A Saint who had had no revelations would be held as a prodigy; nor is a written life of the Saints to be found anywhere in which no revelations are recorded. The histories of the various Orders are in the hands of all, and they are full of revelations which the founders and their disciples had. Without doubt, the Lord converses with His friends, nor indeed does He wish that no one should know it; nay His will is that His gifts should come forth into the light: for as He Himself is light, He loves it in all His works. He longs for the salvation of souls, and accordingly He grants His special graces not for the utility of one but of many. As long as the Saints are on earth, and it is not known where at last they will arrive, these things are rightly kept silent; nay it is even expedient that they should not be on the lips of all; but after they have been stripped of the mortal body, when their death has been such as to be a sign of a life holily spent; when those very revelations and their fruits make us certain of their origin, to hide the gifts imparted to them during their life, and not to make manifest the ways by which they were led to perfection and sanctity; to wrap all these things in darkness, would be the same as to do injury to the Holy Spirit, to depress His wonders and obscure His glory. Whoever wishes to judge rightly will surely not take it ill that revelations and special gifts of this kind be proclaimed. This one thing might be feared, namely that there will not be wanting those who disapprove of these writings, not because they report things liable to deception, but because they cannot persuade themselves that God communicates Himself so intimately to anyone. Which certainly would not happen to them if they paid attention to the things of which they are otherwise already persuaded. For if they confess that God was made man, why should they doubt that He converses with man? If they believe Him crucified and suffering for man, what wonder if He delights to converse with men? Will it perhaps be greater to manifest Himself to His servant and to hold discourse with him than to become a servant and suffer out of love for us? Let all, then, my brothers, take courage to seek God, walking that way which He Himself taught us, which is no other than faith and charity, the faithful keeping of the evangelical precepts and counsels, as also the perfect observance of our rules, by which they will easily obtain benefits of this kind from the Lord. For the rest, pardon me that I have turned aside a little from narrating the life of the blessed Brother Peter of Alcántara.

[51] Asked to be confessor to Charles V, St. Peter refuses. Returning therefore to my purpose, I say that, while the emperor Charles the fifth was living in the monastery of St. Justus, there came to his ears the report of the virtue and sanctity in which St. Peter excelled. He ordered him therefore to be called, with the intention of treating with him about things pertaining to his soul and conscience. The servant of God came; and when they had conversed together for some time, the emperor loved him much, and, justly esteeming so great a treasure, said: I desire, father, and I will that you have the care of my soul and be my confessor. The Saint answered humbly: May your majesty be pleased to summon for this work another man, and of greater merit: for I lack what is necessary for satisfying the obligations of so great an office. The emperor replied, affecting a certain indignation: Do what I command: for what suits me, it is mine to judge. The man of God would not answer, fearing lest the emperor be more sharply moved; but falling on his knees he embraced his hand, and asked for time in which to commend the matter to the Lord, and departing he said: May it please your majesty to do in this business what God shall will; and may you be pleased to believe that, if I do not return, the Lord has made manifest that it does not pertain to His glory that I should undertake this work. After these things the emperor dismissed him. On the way Peter commended the matter to the Lord, and, having returned to his convent, he prayed more insistently, asking the divine majesty that He would deign to turn away so great a burden from his shoulders. He also feared lest perhaps some diabolical guile lay hidden here by which his soul might be disturbed. I, he said, did not enter religion to hunt honours, but that, as a Friar Minor, poor and a beggar, I might minister to the servants of God, bewail my sins and do penance. God forbid that I be torn from this corner. This I have chosen to be for me a harbour of salvation, in which I may persevere until death. Some days passed, and since neither did he return nor did the emperor call him, both understood what was the will of God. Yet I should not believe that it was ever the emperor's mind to choose another confessor or to abandon the one he had. For there was then confessor to him Fr. John Regla of the same Order of St. Jerome (namely its rule also held in the monastery of St. Justus), a man of great learning and sanctity, and his manner of acting while he sat in the sacred tribunal was most approved by the emperor. Perhaps he intended nothing else here than under this title to have present with him a man of such counsel, of whose wonderful sanctity and loftiest contemplation he had heard much ^c.

[52] The same he refuses to Joan of Portugal. Something similar happened to Joan of Portugal, sister of the Catholic king Philip the second, who, perceiving how necessary to her were men who might be a help to her as much by learning and prudence as by sanctity and prayer, sought anxiously where they could be found. She already knew several; but most commended to her the holy Fr. Peter of Alcántara, asserting that she would see joined in that man all those gifts which are not easily found even separately in different persons. She decided, therefore, to choose him as her confessor. She orders him, then, to be summoned; and when she had seen and heard him, she is confirmed in the opinion she had conceived of him, and opens her plan, adding that she does not expect any refusal, since she looks to nothing else but the glory of God. But the holy Man humbly begged off the honour, and brought forward reasons so strong that the most devout woman did not persist in her purpose, and gave him leave to return to the convent, to which she afterwards several times sent alms, commending herself to his prayers.

[53] Few in our age imitate St. Peter. Nor indeed is it to be doubted that those great and Christian princes greatly approved so great a perfection and so profound a contempt of the world. Few do we meet in our days who refuse offices of this kind, or despise such honours. But I too should think there are few who deserve them, in chastisement of our sins. In these circumstances the blessed Servant of God made manifest both his humility, since he did not dare to undergo such a burden; and at the same time his greatness of mind, since he dared to refuse it… ^d.

[54] St. Peter's charity toward the poor. There was in him great generosity of mind, a gift of God and fruit of Christian charity, which expands the heart and enlarges it toward neighbours: this, because it proceeds from the love of God, bears others without weariness and hears their complaints and laments, nor fears the difficulties of the remedy: charity beareth all things, says the Apostle, hopeth all things; it never faileth, neither in lesser nor in greater need: since with it those things become light and easy which without it are held difficult and intolerable. I Cor. 13. 7. Our Saint never felt any labour whenever there was question of helping the poor: for he was supremely beneficent, merciful and sympathetic toward them. With his own hands, even while he was superior, he served them food, and gave alms at the door of the house, which custom was kept and is still kept by many in this province. He instructed them, taught them; he spoke to them most tenderly; he pitied their afflictions and pains, he sympathized with their adversities as if he himself had experienced them in his own person. For he knew that there is no more certain proof that we are sons of God and disciples of Christ, nor a more sublime perfection, than to feel about others according to what we experience in ourselves, and to judge their pains and afflictions as our own… ^e Hence also all loved him, and he in turn carried all in his bowels; he consoled them; he succoured them in deed, in desire, and, where he could do no more, he encouraged them with his words and exhorted them to submit themselves to the divine will.

[54] An illustrious example of humility and patience. He could not bear to see the afflictions and pains of others, while he bore his own with so invincible a mind. Nor indeed were adversities and hardships ever lacking to him, whether in founding convents or in long and most laborious journeys, which he undertook equipped with so slight a baggage. One day, being very ill, he was making for Ávila, sitting on a little ass. When he had come to a certain inn (del puerto del Pico), he dismounted to rest a little. But since his travelling companion had not tied up the little ass, it began to wander and went into the innkeeper's enclosure, not without some, though slight, damage. The wife ran up, and seeing the ass, blazed up vehemently. She lays hands on the beast and keeps it as a pledge. Nor content with this, leading the ass with her, she comes to the brothers and calls them thieves and robbers, because they had permitted the garden to be so overturned; and then, attacking the Saint himself, who, prostrate on the ground (for, broken as he was by age and strength, he could rest in no other way), held his head laid on his mantle spread over a stone; she pulls this away with such force that his head, striking the stone with the impetus, was wounded. Besides, he was assailed with many insults; to which he answered not a word: nay, humbly asking pardon, he begged her to cease from anger. Certainly it would have been lawful with full right to be indignant here: but he was an exemplar of patience and meekness, which virtues he strove to teach others too by his works ^f. But the woman's anger in no way cooled. When behold, meanwhile there came up a horseman, a friend and disciple of St. Peter, who was coming from Ávila to seek him. He, seeing what was the matter, is inflamed with such fury that he prepares forthwith to set fire to the house. But the servant of Christ, with that meekness which the heavenly master Himself had taught His disciples in a similar case, namely when they wished fire to come down on Samaria, besought the man to do no harm, but rather to pay, if any damage had been done by the beast; which he also did; admiring the humility and patience of the holy Old Man, and taught by him what he would have to do in future when he was carried away by anger and fury ^g.

[55] Patience in ill health. His so penitent life had ruined his health,

and thence he was subject to many pains and infirmities; all of which he bore with great patience; certain that they did not derive from any excesses in food and drink, nor from any other disordered root of desires. For not seldom in men sins are the cause of the evils which they suffer; and bodily diseases lay open the spiritual wounds of the soul, as St. Chrysostom says. But his infirmities arose from abstinence and from the many labours which he had undertaken out of the love of God. The strength of the body fails with years and age, is worn down by labour and ill health: but the vigour of the spirit is not so subject to such mischances; rather it draws new strength from them. And it can be said with St. Paul that the more the body is weakened, the more the spirit flourishes. To demonstrate St. Peter's patience it suffices to recall to memory that, although commonly where health fails there is no true alacrity and cheerfulness, he constantly showed himself cheerful amid the most acute pains and pleasant to all; nor was a single word ever heard from him either of complaint or of impatience. From these things surely it shines out with how great a mind and love he bore all these things, and how perfect was the virtue of patience in him, inasmuch as he bore them voluntarily out of the love of God, which also makes a kind of martyrdom befitting confessors. For as torment does not make a martyr if there is not present a just cause for willingly undergoing it; so the rigours of penance do not render a confessor perfect unless they are undertaken willingly and from a just cause.

[56] He was truly a Martyr. St. Peter was not a martyr by the title that a spear was fixed in his head or blood shed; but he suffered a martyrdom much longer and more drawn out, undergoing through his whole life, and that with his whole will and out of the love of God, the rigour of fasts, asperities and mortifications, with such fortitude and alacrity of mind that he did not seem to be the one who was suffering these things. St. Thomas teaches that the crown of martyrdom is given to those who have gloriously conquered the world and the flesh, the enemies of God and men: but he who so trampled all these underfoot, I do not doubt, wears placed upon his head a crown far more splendid than martyrdom.

[57] Conclusion. I pass over many other occasions on which St. Peter showed his patience and meekness. This one thing I add: that God gave him, as once to Ezechiel, a strong heart, by which he might overcome iniquities and injuries; by which he might remain patient in pains, humble amid honours and master of all desires. What, finally, could be lacking to him who held these two pledges of humility and patience, by which he was pleasing and beloved to God and men.

ANNOTATIONS.

Chap. V. Of the inflamed charity, or love of God and neighbour, in which the holy Fr. Peter of Alcántara shone.

St. Peter's frequent converse with God; We have spoken of humility, which is the foundation of charity: and this is the queen of all the virtues; in which also all Christian perfection and sanctity consist. These heroic virtues of charity and love of God St. Peter asked in all his prayers; and the Lord granted them to him in so perfect a degree that he breathed seraphic ardours. These virtues God does not communicate except to souls entire and pure, which deserve to be called His spouses; with whom He deals familiarly, as a friend with a friend, and in whose company He delights, to whom also He reveals His heavenly mysteries; and so they arrive at perfect love and charity, which casts out fear, and leaves in the soul only that filial observance and reverence by which it learns how it must deal with the bridegroom. These, finally, are the souls which, often rapt into heaven, already now begin to perceive what they will afterwards taste. It is an evident sign of charity and love of God if one delights frequently to hold discourse about Him and with Him: for we all speak gladly of what we love. Hence also that holy Man was wholly in dealing and communicating with God: he spent many hours of the day and night in the church and in his cell, where he conversed sweetly and lovingly with God; especially when he thought himself heard by Him alone. But the fire of that love which blazed within his breast frequently, even against his will, burst forth outwardly; and when he believed himself most solitary, there were nevertheless those present who saw and heard him.

[59] likewise with the Blessed Virgin. While he was commending the affairs of his soul to the Queen of heaven, to whom he was most devoted, he addressed her with endearing words; he committed to her protection the success of the Reform, and of the province, which had come forth as it were from her hands, and had her most holy Spouse as patron and defender. To such colloquies as these he gave many hours. Woe to religious and ecclesiastics who speak and deal so little with God, and, like many seculars, delight in gossip and look back on their past! A manifest sign certainly of slight love and of still less charity; love knows how to break through obstacles. The proof of love is works; and he is truly great who works great things, and many.

[60] He inflamed others with the love of God. Something has already been said, and more will yet be said, of our Saint's labours and the contradictions which he had in nourishing and preserving the Reform. What difficulties and with how great zeal did he not overcome, what persecutions did he not suffer, for the glory of God and the salvation of souls, in building and governing monasteries, in preaching, in receiving confessions, in succouring the spiritual straits of his own and of his neighbours, all of whom he loved as himself? For as severe as he was to himself, so indulgent and kind was he to others: toward all he bore truly maternal bowels. God had conferred on him the grace of consoling by his words, nay by his mere look, those who were afflicted or dejected in spirit; beholding his face, hearing his voice, they were refreshed, raised up, and returned with new ardour to the course of their exercises and penances they had undertaken. And this is the proper effect of charity, that in those in whose souls it reigns it shines forth in their countenance, words, look, and finally in the whole bearing of the body. For charity, since it is like fire, wherever it is, dissolves the cold and ice of the spirit. The servant of God with his burning and truly heavenly spirit set men's hearts on fire, moved them and carried them away to press on in the course of perfection. There is scarcely one, whether religious or secular, with whom he dealt familiarly, who did not bear thence a most longed-for fruit.

[61] His charity toward his neighbour. Equal to his love for God was his charity toward his neighbour and his zeal for souls. And this is what, as we have said, chiefly impelled him to undertake the work of the Reform and to found convents in which the Lord might be more perfectly praised and more fervently served, and whence might go forth men who by word and example might promote the conversion of souls not only in this kingdom but as far as the world extends. As regards himself, through his whole life, and with all the helps he could, he procured the salvation of his neighbour; seeking this alone as the solace and reward of his labours. He exhorted all to keep the law and commandments of God; he taught the manner of confessing and repenting of sins; if he found any apt, he commended to them the exercise of prayer and recollection. To spiritual straits, as soon as he discovered them, he brought a remedy with great charity; without ever permitting himself to be turned aside or delayed from this work: for his only relaxation or delight was to console souls and snatch them from every danger of sinning. And since the Lord greatly delighted in such zeal, He offered him very many occasions of exercising it, of which he neglected none at all. He knew that our works have no other merit than that which they borrow from charity. There would be no end of writing if we wished to tell all the spiritual fruit which they drew from converse with him. One may proclaim of him what Urban once said of St. Cecilia: Lord, Thy servant Peter, like a busy and careful bee, serves Thee, carrying into the hive of Thy church the flowers and fruits of the worldly garden ^a.

[62] Love of enemies. We shall put an end to this subject by recalling his great charity toward those who persecuted him or treated him badly; wherever and in whatever matter he could, he hastened to show them his good will and to pray for them. Nor did he ever omit to deserve well of all whom he met as adversaries in the work of the Reform; who, if they had been able to deal and converse with him, he would surely have had attached and devoted to himself. He never permitted that in his presence they should murmur in any way against them, nor speak ill of any other, whether in jest, or by way of conversation, or under the pretext of zeal and virtue, which is the most harmful of all. Amid little flowers and green grass the snake puts forth its venom; so too they, in the sound of holy conversation and under the guise of zeal, bite the life and reputation of their neighbour, which they bespatter with mud and stench; just as the jaws of the lion, which, while it fixes its teeth in flesh, defiles it and renders it fetid, so that there is now no animal which does not shrink from touching it: so the slanderer with his fetid mouth and pestilent tongue defiles and ruins another's reputation.

[63] His illustrious counsels on this matter. Wherefore the servant of God said to his own with St. Paul and with equal zeal: My sons and brothers, I say to you who follow the laws of the spirit and desire to be spiritual, if you see your brother sinning, be not offended nor disturbed, but rather in the spirit of meekness speak to his heart, and with love admonish him of his fault; mindful that you were formed of the same clay, and are no less liable to fall ^b. Sinners and carnal men, because they have not charity, rage against the fallen, bear impatiently the faults of others, which they also spread among the crowd. Being blind, namely, in their own, they investigate the errors of others with lynx's eyes. But you, who are a holy nation, look kindly on the infirm and the fallen; stretch out your hand to raise him up. Let no one think himself truly religious unless he knows how to bridle his tongue in

betraying the faults of his brothers; let him lay aside the error; otherwise he will pay the penalty already in this life, because by condemning others he condemns himself: he who judges shall be judged; he who condemns shall be condemned; and he who has despoiled his neighbour of his good name shall himself also live dishonoured. See what happened to Mary, the sister of Moses. She was a holy woman, with whom God conversed. But she murmured against her brother because he had married a foreign woman; God, angered, rebuked her and struck her with leprosy. What do you think will happen to you? Then he enumerated the causes which are wont to give occasion to detraction and murmuring: namely hatred, impiety, idleness and lack of charity. How imprudent and inconsiderate, he added, are those who whisper against their brothers, when they neither know nor understand what others aim at, what induces them to act; they accordingly take occasion of offence from a futile cause. Then he explained the goods which a well-ordered tongue works, which God gave to man for the praise and glory of his creator; but he who does not use it for these things, even if he is most talkative, must be called mute. But woe to him! But blessed the tongue which knows not how to speak except the things which are of God! He concluded this discourse by exhorting them so to conduct themselves that wherever one of them was, the others might know that their backs were guarded; for by this means, namely, they would please God and men. Finally he advised that they should speak and think well of all, nor is matter for this ever lacking. For if the affairs of one's neighbour are viewed rightly, and especially in the spirit of love and charity, even in evils themselves there will easily be found something to praise; just as those who use a jealous eye have something to blame even in good things. For he who bears malice and impiety in his heart betrays them by his tongue; as also he who bears virtue and holiness; nor can this one persuade himself that others do not use as great diligence and solicitude as himself in the divine service and the flight from sin. Let these things have been said in summary, that there may be seen this holy Man's inflamed charity toward God, his zeal for procuring the divine glory and for preserving the good name of his neighbours. How great an obligation, then, is laid upon us his sons to practise so excellent a virtue ^c.

ANNOTATIONS.

Chap. VI. Of the most strict poverty which the holy Fr. Peter of Alcántara himself kept and counselled to others.

St. Peter's ordinances concerning poverty; his teaching and practice. ^a What poverty the holy Man kept, both as regards himself and as regards food and clothing, has already been declared; now let us tell what he ordained, taught and counselled concerning it. And as regards the first, it is established from the ordinances which he made right from the beginning for the administration of his custody and the foundation of convents; all of which were kept with the greatest rigour in those golden days of the first founders and are still kept now, but not with so great perfection. (Compare the Preliminary Commentary, § II, n. 45 ff.) Certainly in this kind of poverty there are some things which terrify, if they are looked at with the eyes of sloth and of the flesh; but not if one keeps them in spirit and with entire will; he rather experiences of how many goods it is the source. For it is the first among the beatitudes, the foundation of many virtues, the death of many vices. It is that which moderates in man the appetite for riches, which teaches him to flee the vain honours of the world; it makes him blessed in heaven, esteemed on earth, and finally prepares for him the crown of martyrdom … ^b. These things blessed brother Peter had learned so well that he turned out an illustrious master in it. Using the words of our holy father Francis, who said: My God and my all, he loved God for God's sake, and in place of all else: for in Him he found the peace which all the riches of the world could not give him. And because solicitude for them turned him away from the actual and continual love of God, he held them as worth nothing, nor did he wish or seek anything but God. He led a very harsh life: the cell in which he lived was poor, and all his other things, after its pattern, mean and of no value. He desired nothing, used nothing, which did not breathe of poverty and penance. He took care that the morsel set before him should be above all black and very hard. The Breviary from which he recited the office was likewise very poor; he used old and worn paper; for he would not have thought himself truly poor if he had abounded even in necessary things.

[65] The true character of holy poverty. St. Thomas teaches that he is not truly poor in spirit who is poor only in this, that he lacks the things necessary for life; for true poverty mind and will are required; so that, although by using some diligence he could escape the inconveniences of poverty, he yet will not; but willingly suffers them out of love of Him who, being rich, became needy for us in this world. To this perfection of voluntary poverty St. Peter exhorted his brothers. This he inculcated on them in all his counsels, to desire nothing in this world and will nothing except God: for what one desires and possesses, that he also loves: further, all love which does not tend to God is vain. He deserves all our love, and men owe Him everything, and more if they had it. He who lives content with little is also more like God, who needs nothing else, but possesses all things in Himself and enjoys infinite glory.

[66] St. Peter wished the utmost poverty in furniture. He said that such poverty was required in a Friar Minor that he should lack even a good part of the things necessary for life. And those things which he absolutely needed he wished to be such as of themselves would teach poverty and freedom of heart. He rejected all useless furniture from his cell; nor could he bear that the brothers should have anything of this kind, not even relics or images on the pretext of devotion; although there are not lacking those who judge that it should be granted that the brothers have their cell duly adorned and arranged, because, unless they are present in choir, they are occupied in it, nor, like certain others, run about the house, or wander outside the house through the streets or visit friends. Surely he would not be borne who should strive to compensate for the rigour of recollection or diligence in choir by disorders of this kind, or by other similar relaxations of mind, even if they are used within the enclosure of the house. Let the cell be duly furnished and arranged, provided there are things to be arranged. But since poverty is of the essence of religion, the fewer things the religious has to dispose and arrange, the more perfect a follower of his profession he will be. For since the things that pertain to virtue depend on the end to which they are ordered, the more the furniture of the cell serves the divine service, the more diligently will it be procured. But since to give oneself immediately to God through prayer and contemplation, without any solicitude for temporal things, is more meritorious and pleasing to God, the religious ought therefore to tend thither, neglecting all the other things which effect nothing else but to sharpen the itching of the eyes and dissipate the recollection of the heart. It is true that devout pictures move the affection and help devotion: but superfluous furniture is very foreign to the purity of our rule, which is wholly founded in humility and poverty; and it is surely to be lamented that those superfluous things are loved by some and sought out with a certain solicitude.

[67] He used few books Men who are said to be, and are, truly spiritual shrink from things of this kind; and if they are confessors, they have nothing but some Summa ^c; if preachers, one or two books from the library, the Bible, a few codices, a cross, after the example of the seraphic doctor St. Bonaventure, who, as St. Thomas testifies, when he had asked to see the library from which he drew so sublime and astonishing a doctrine, showing the crucifix, said: This, my brother, is the book which I ordinarily use; from it I draw those lofty thoughts of which you speak. This book too blessed brother Peter used excellently; nor did he have or desire any other but Jesus crucified, for love of whom he had chosen poverty and bidden farewell to human studies and sciences; and nevertheless, by the perpetual practice of prayer and meditation, he turned out an eminent preacher and a distinguished doctor of mystical theology; and yet he could say with St. Paul: that he knew nothing else but Jesus Christ and Him crucified.

[68] Not even in infirmities would he use a little wine. Our Lord visited him with continual pains of the stomach, nor yet on that account did he ever relax even in the least from his accustomed rigour of life. The physicians hoped for great relief if he would use a little wine. However little was what was asked,

he could not, however, be induced to use this remedy. He said that there are two things which are most opposed to strict poverty and perfect abstinence: namely meat and wine: to poverty, indeed, as requiring greater expenses, although they appeared less and profited less: to abstinence, because they most hinder fasting, especially wine, from which accordingly sincere cultivators of that virtue must refrain above all; both because wine hinders the soul from rising through contemplation to heavenly things, and because it disturbs the reason. Wherefore wine was forbidden to the priests when they had to approach the sanctuary; and the Nazarites, who in a certain sense were religious, abstained from it. Wine besides generates a foolish and insane joy, weakens the constancy of virtue, and increases the propensity to evil. These and very many other harms are obviated by him who does not use wine. Many also judge that it is of greater merit to abstain from wine than from meat; inasmuch as wine is at once drink and food. It is established besides that out of a hundred there will be ninety who would rather bid farewell to meat than to wine: for there are very many things which supply for the former; but if the latter is lacking, there remains on earth nothing but water, which, if you hear the patrons of wine, both weakens the stomach and brings on innumerable other inconveniences. Finally, this abstinence has merit all the more abundantly because it is kept with more difficulty, and more efficaciously moderates sensuality and the concupiscences of the flesh. Yet he who has these as equally tamed and dead as that holy Man will suffer no harm from a little wine; but because it is more consonant with poverty to drink water, he wished to keep it in this too and to go before others by his example. Now let us pass to the testimonies which the holy mother Teresa of Jesus and other grave men have rendered concerning his poverty.

ANNOTATIONS.

Chap. VII. Of a certain letter on the matter of poverty which the holy Fr. Peter wrote to the holy Mother Teresa of Jesus.

St. Teresa, anxiously perplexed about the foundation of the monastery at Ávila This blessed woman was very solicitous about founding at Ávila a convent of her Order in great poverty and nakedness, for the greater praise of the Lord and His more perfect service. Day and night she ceaselessly besought Him with tears that He would grant her to begin this work and bring it to a happy end. But since she had been left to herself, and did not much trust her own strength, she was not a little afflicted. Unable to rest from this solicitude, and otherwise not daring to make it manifest, because she feared the contradiction of her superiors, she returned to God. One day, then, as she herself testifies, after communion our Lord appeared to her and commanded her to set her hand to the work, promising that He would be at hand for her; that most certainly the monastery would be built; and that she should not omit to found it in poverty, since this was both the Father's will and His own. In no way indeed did the holy Mother hold suspect the admonition given from heaven; yet she would not act according to this heavenly voice before it had been approved by her confessor and by other men conspicuous for learning and virtue. She therefore communicated the plan with several; who all with one voice exhorted her to undertake the work; but at the same time they wished annual revenues to be assigned to the foundation; because the times no longer bore otherwise, nor was it fitting that a convent of maidens be established otherwise. They confirmed this opinion of theirs with many reasons, so that she almost departed persuaded. But when she gazed upon Jesus Christ poor and naked, she bore impatiently being rich herself. She returns to prayer, and in it she opens the things which seem to her to stand in the way of the convent's having annual revenues; and, enlightened from heaven, she recognizes that revenues of this kind are the pest of penance, adverse to temperance, the source of the greatest harms and distractions. She knew also that greater evils arise in monasteries from abundance and superfluity than from poverty; finally, that it is not, as these would have it, poverty which generates dissipation, but rather that from lack of recollection is begotten a poverty which God refuses to help. Finally there was no doubt to her that this poverty was of greater perfection; while on the other hand revenues would bring forth confusion and the other evils which she had perceived from the divine colloquy. At length she judged that God was to be trusted more than the learned and all their theology.

[70] she consults St. Peter. Meanwhile, the Lord so disposing, it happened that brother Peter of Alcántara, whose sanctity had become renowned everywhere, came to where Teresa was staying. Since she had clearly seen the merits of so great a Man, she opened her plan to him, persuaded that he who dealt so familiarly with God would easily perceive His will. Was not that great man, besides, a zealot of holy poverty, who for so many years had made trial of it? He knew accordingly its salutary effects and the immense treasures hidden in it, which no one perceives or grasps except him who practises it in deed. No wonder, then, that he answered that it seemed to him the matter would turn out happily for the glory of the Lord our Saviour, and accordingly should be undertaken, and the house founded in poverty: he brought forward many other things in confirmation, having heard which the holy Mother decided to follow his counsel, both because he was a man of undoubted authority in this matter, on account of his long experience and rich sanctity; and also because his words agreed exactly with the divine will, otherwise made manifest to her.

[71] her anxieties reviving, the holy Mother writes to him, Yet tranquillity of mind did not last long. For after St. Peter's departure those who had urged her to admit annual revenues returned once more, and pressed her with the weight of reasons and congruities. She, therefore, pressed on every side and greatly afflicted, wrote to the holy Man, giving an account of all that had happened, setting out her doubts as also the perplexity in which she was again entangled. He in turn wrote back a letter in which the spirit of poverty with which he was imbued shines forth wonderfully, which father Fr. Didacus de Yepes, bishop of Tarazona (de Tarazona), commentator of the life of St. Teresa, esteemed so much that, on account of the gravity and lucidity of its sentences and the solid and clear truths of which it is woven, he inserted it into his commentary. I too shall report it here, both because the words are those of our Saint, and because it appears from it with what lucidity, with what sincerity Saints converse among themselves. (See this letter below in the later Life, by father Laurence, book III.) From the style of this letter, from the gravity and weight of its reasons, from the lucidity and clearness of its words, the sanctity of the author appears; and it is seen what he himself thought of the perfection of his state, as also of evangelical poverty and its followers, and how much more securely those tend to perfection who are poor in every way, and in no way cling to temporal things which could turn them away from their purpose … ^a.

ANNOTATIONS.

Chap. VIII. Of the most sublime prayer and the wonderful raptures of the holy Fr. Peter.

[Prayer was easy to him, as one not disturbed by concupiscence. Wisd. chap. VIII, v. XIX] By the gift of God, by good habit and much exercise, grace and nature were in such accord in St. Peter that the flesh scarcely resisted the spirit, and he could say with the wise man: I was a child, and had received a good soul, and being more good, I came to a body undefiled. These things are duly applied to our Saint, as one who did not perceive even traces of evil concupiscence in the flesh, which no longer weighed down the soul nor hindered its ascent to God; but, as if he no longer had anything earthly, he lived in the spirit, and all his delights were heavenly and divine. (See, however, the Preliminary Commentary, n. 8.) Wherefore, that we may render in due manner those few things, out of very many which could be known and said, concerning his spirit of prayer and contemplation, we must not consider him as a man compacted of flesh and bones, surrounded by miseries and desires; but as a man who, although he was in the world, yet conversed outside the world; inasmuch as he spurned it and trampled it underfoot; and although he had flesh, it no longer lusted against the spirit; finally he held all natural movements and appetites so tamed and subject that he easily carried out whatever reason dictated. In a word, although he dwelt among men on earth, his conversation was among the angels in heaven.

[73] His perseverance in prayer. He was no less persevering in prayer than in the other virtues. One who wished to count the hours which he spent on this holy exercise would not suffice by saying—what yet is wont to be proclaimed of others as something great—that he gave himself to prayer four or six hours each day; for he always prayed; at every hour, every moment, every place. For he knew that at whatever season and place one has betaken oneself to prayer, he is heard by God; in the church, in the choir, in the cell, in the cloister, in solitude, in public, everywhere and always his chief exercise was prayer, because, according to the Apostle's admonition, he never ceased from it. Which certainly is not understood as though he were so given to that one exercise as to neglect the others pertaining to the necessity of life; but, as the Saints teach, with Augustine as guide, that the fountain of prayer, which is the desire of charity, ought to be perennial in man, whether in act or in habit; such as it was in St. Peter: for neither the government of the monastery, nor the care of domestic affairs, nor the labour of the hands, nor leisure, nor the multitude of affairs, however momentous and difficult they were, could divert him from prayer or disturb the peace of his mind.

[74] His raptures are described. Everywhere and always he saw God present to himself, and as a burning furnace, when anything is thrown into it, even by chance, bursts into flames; so also his heart, kindled with divine love. Whatever he saw or heard, provided it pertained to his beloved Lord, he was suddenly rendered powerless over himself; his heart was so inflamed that it seemed to wish to leap out of his body. Not seldom he uttered cries so terrible and terrifying that the brothers were struck with horror whenever they heard them; and although this happened frequently, yet each time they were terrified as if they had then heard them for the first time. He himself, violently carried away by the impetus of the spirit coming upon him, ran to his cell, in which he remained shut up for a long space of time; although infirm and destitute of strength, he rushed forth with such speed that you would have said he was like the wind. At other times he arranged himself in the form of a cross, and, holding his arms stretched wide and his eyes fixed on heaven, he persevered thus in prayer for a whole hour and more; when a man in youth and strength

could scarcely have persisted so arranged for a quarter of an hour. Often too he recited the office in the same manner, or the whole of Matins in choir, where also he was several times seen rapt out of himself and raised into the air, although he was never more present to himself than then.

[75] With how great devotion he said Mass. He said Mass with such devotion and amid so many tears that several most grave men affirm that they were never so moved by any sermon as when they stood by St. Peter celebrating the sacred mysteries. Often too he was seen then raised from the ground for a long space of time; and whenever this happened, at the end of the Mass he uttered cries such as we have described, and at once rushed to his cell. Then the brothers perceived him struggling with the demon, who, seeing that he profited little from the invisible war, attacked him bodily, the Lord, namely, so permitting for the richer merit of His servant.

[76] Hearing certain words from the Gospel, he is rapt out of himself. Two brothers had recently been ordained, one of whom was to celebrate a solemn Mass on the following day. He therefore, practising beforehand, was singing in the garden from the gospel of St. John: In the beginning was the word; which, when St. Peter, standing near, heard it, carried away by a vehement spirit, he forthwith rushed off. Others who were present and saw the thing say that, rapt through the air and contracted like a ball, he rushed with such impetus that he seemed shot from a musket. And so, before he reached the high altar, he passed through four doors in all, very low, without any injury at all, so that it appears he was driven by God Himself. At once he prostrated himself before the most holy Sacrament. Soon the brothers are present, who had followed him with what speed they could. But he was already rapt in spirit: and although they made no small delay, he did not perceive them; nay, when they touched him with their hands, he moved no more than if he had been dead. Seeing therefore that they profited nothing, some time after they withdrew, leaving him alone with God alone. And these are the things which in this and similar cases were outwardly seen and heard. But what was done inwardly in the soul does not belong to this history: for it is not given to mortals to utter such things.

[77] Speaking one day of the mystery of the Incarnation, he is likewise rapt. When he heard speech of that love with which God loved man, and especially of the mystery of the Incarnation and of the most holy Eucharist, in which He becomes the food of our soul, he was suddenly rapt into ecstasy, and remained long absorbed. One day he said to the brothers: See, sons; when you read the Gospel, join your hands and stand with great reverence: for in that book there is treated that most high mystery by which God assumed flesh and was made man out of love of us. And he repeated with great emphasis: God assumed flesh! God was incarnate! God assumed human flesh! At each word he raised his voice more, until he uttered his accustomed cry, and rushed into his cell, where he remained in ecstasy for three hours and more, uttering similar cries, though not with such straining of the voice.

[78] [Likewise he is rapt into ecstasy listening to a brother telling of the house of Loreto.] When once he lay sick in bed, a certain guest brother sat by him; who, to cheer the holy Man, began to tell that he had once visited the house of Loreto: namely that in which the most holy Virgin was living when God, for His infinite mercy, wrought the mystery of the incarnation. I, he said, was in it, and although I am harder than any marble, when I entered my hair stood on end; my heart was moved and tears flowed abundantly from my eyes. And who would not be moved, seeing himself in that house in which for so long a time dwelt Christ our redeemer, His most holy Mother and St. Joseph, namely the three persons most worthy that the world ever bore? Considering the hearth at which they sat in winter time, at which the blessed Virgin cooked food for her son and spouse? The cupboard with its latch, so often handled by those blessed hands? The fortunate walls against which the boy Jesus so often leaned? Which today still have such veneration that it is not lawful to take away even a speck of dust from them, which is also proved by miracles themselves, such as had happened very lately. Namely, a certain man, going out of the holy house, fell to the ground dead. They run up; and, suspecting the matter, searching they find on his breast some specks of dust wrapped in paper; which taking they at once restore to their place; then, prayer being poured out to the most blessed Virgin, they obtain life for the dead man. When he said these things, the Saint uttered a cry so terrible that the brother, who had never heard such things nor knew what they meant, struck with terror, suddenly leapt out of the cell. But he himself remained in ecstasy for a long time.

[79] Other raptures. At another time, when he was in the convent of Pedroso, passing by the cross which stood in the garden, he falls on his knees before it: and when he held his hands stretched out and his eyes fixed on the crucifix, he was long rapt. And above his head there appeared a shining cloud, such as clouds are wont to be when they are turned toward the sun; and from his eyes shining rays proceeded toward the cross. He had very many wonderful raptures of this kind: nay it was an ordinary thing for him. Often too he was seen raised from the ground while he prayed; and far more frequently this happened when he was not seen by others. For he delighted alone with God, who manifested Himself to His servant and imparted to him most excellent gifts, unknown to all but God who bestowed and Peter who received, who spoke of them very sparingly, nay scarcely at all, whence they have become known to us too so sparingly. Another time, when he was again sick, he was enjoying unusual delights, and uttered that accustomed cry more frequently. But one night, when he had neither cried out nor called the infirmarian, as he was wont, the latter suspected him dead. When in the morning he hinted this to him, the holy Man answered: Not at all, brother, but I am alive, and indeed greatly consoled. He did not dare ask more; but afterwards it became known (perhaps through his confessor) that that night he had had many revelations and received heavenly favours. In raptures of this kind God is wont to lay open His immense treasures to the soul; and He brings it into a region far different from this earth; where, since there is found the exemplar and fountain of all truth, in a short space of time the soul sees many things of which it could not attain even the least part by thought: there it enjoys so excellent a joy and pleasure that it seems to faint and all but leap out of the body. But let us leave these things to be explained by those who have themselves also tasted them: for one will treat of them the more clearly the more efficaciously he has experienced them.

[80] Of a certain sublime kind of prayer This, however, is known to all, that St. Peter, when God was treated of with a certain sense of fervour and devotion, frequently underwent ecstasy; nor, however much he tried to resist, could he withdraw himself from it. He appeared therefore estranged from the senses before others, who indeed were stirred to fervour by that spectacle. At other times he experienced such jubilations of love, used so extraordinary a kind of prayer, that not even his soul itself was conscious of its operations. According to the opinion of the holy mother Teresa, this kind of prayer consists in a certain singular concentration of all the powers, to which the Lord leaves complete freedom, so that the soul tastes those most high delights without understanding either what it tastes or how it tastes ^a. These things will perhaps seem paradoxical to some. And yet the thing is so. These delights, moreover, are such that the soul does not wish to use them for itself alone, but seeks that all should become partakers of them, so that it may thus be helped by all to praise our Lord. With this kind of jubilation and delights the soul of the holy Fr. Peter was frequently flooded, which proceeded from the immense love and most profound knowledge of God which he had; he wished to have the whole world, if it had been possible, as witness of his happiness. He ran about through the garden and fields bursting into cries whose sense God alone perceived; and he uttered words, brought forth with great straining, by which he called upon all creatures to come to his aid in praising and exalting that supreme goodness which he enjoyed, and which he perceived to be so worthy to be loved and praised: for this so great commotion looked to nothing else: it would have been difficult, or rather impossible, to hide and not to manifest outwardly this so great impetus of joy and delights which the soul enjoyed within. The same, without doubt, our holy Father Francis experienced, when, while he was running about the fields crying out, he unexpectedly stood in the midst of robbers, to whom he said he was the herald of the great king; but they held him as a man out of his mind. Similar things are read of other Saints of the same order. I knew, says the holy mother Teresa, a man named Peter of Alcántara, whom, considering his life, I esteem a Saint, to whom this was familiar, and therefore to some who heard him he seemed a fool: and indeed he truly was a fool, but with a heavenly folly, such as the prophet had when, calling upon all creatures to praise the Lord, he sang that wonderful canticle: Benedicite. God grant, brothers, that we too may enjoy this blessed folly! Unhappy times, our miserable age, in which so rarely that voice, which is held folly by the world, sounds in the ears! Blessed those to whom God has granted this favour! Blessed those who live among those with whom such speech is in use! Let us all, brothers, promote these heraldings of the divine majesty in all His creatures for ever. Amen.

ANNOTATIONS.

Chap. IX. Of certain cases in which it appeared how efficacious the prayer of the holy Fr. Peter was.

St. Peter's prayer most efficacious. If, as St. James says, the persevering prayer of a just man availeth much; it is easily seen how much the prayer of our Saint availed, since he was both just and did not cease from prayer. Prayer, says St. Thomas, from

charity borrows its merit, and from confidence its efficacy. St. Peter had an inflamed charity, much perseverance and great confidence, whence arose so great an efficacy of his prayers that he did violence to God. Whatever he asked, he obtained. After his death many received, and still receive, solace by his intercession. And here we have as witness the holy Mother Teresa of Jesus, to whom our Lord revealed the immense glory which Peter enjoys, and at the same time said: that nothing would be asked in his name which would not be obtained. And she herself obtained many things which she had commended to blessed Peter before God. But many others too are known to have been heaped with great benefits, as will be seen below; nay, from the things which we subjoin here concerning the efficacy of his prayer, it will already now become plain. And first, indeed, he obtained for himself many and peculiar gifts and graces; namely a burning charity and love of God, inflamed with which he walked before Him like a seraph: a living faith; the greatest hope and confidence, profound humility, the highest poverty, patience, fortitude and perseverance in every kind of virtue; and many other wonders which in the course of this life we have already seen or shall see. To others also God not seldom showed of how great efficacy the prayer of His Servant was, since both while he lived he wrought many wonders, and after death he has performed and daily performs very many miracles; healing the sick, snatching souls from the jaws of sin, and directing them in the way of perfection. Let us select a few, from which one may gather what and how great things could be told.

[82] The remarkable conversion of a certain noble youth. There was at Ávila a certain nobleman, in the flower of his age, of the first rank in the city; but very careless of his salvation. And although he enjoyed an ecclesiastical benefice, he indulged in profane ways; nor did he take care, as he should have, to recite the divine office; but to play, to stroll about, to pay court to women. Hence also he loved the games of Canes ^a and other things of that kind, as is usual among young men, followers of the world. When therefore this man had once got everything ready for leading a pageant, behold, blessed Fr. Peter is present. At once many sensible men visit him, drawn by his examples and discourses: among them the aforesaid youth appears several times; more rarely, however, because neither his friends nor his concern for empty things, to which he was borne by nature and habit, permitted otherwise, so much so that those who knew him more intimately almost despaired of his salvation: but he himself, as it seems, trusting in better things, whenever he departed commended himself to the prayers of the holy Man, who in turn, in every conversation at which he was present, tried to fix some dart in his heart. In a short time he appeared changed into another man: for when he had heard that St. Peter was departing from Ávila to the convent of Arenas, in which he lived, he met him on the road and accompanied him for a long stretch of the journey. But, whether from lack of humility or from excessive confusion, fearing to touch upon his disordered manner of living by word, he hands to the servant of God a lengthy written account of it; and departing he bends his knees and kisses his habit, saying: My father, here you have my life: I pray you ask the Lord to have mercy on my soul. I commend myself to your prayers, trusting that by their help I shall obtain grace. Peter folds the writing into his sleeve, and, having embraced the youth, continues his journey, bidding him be of good heart. Scarcely had the youth departed from him, and before he came home, the Lord touching his heart, he was already wholly another, as at once appeared, as also from his whole subsequent life. He entered his house so moved that he seemed to himself to be out of himself. He bade farewell to the game and the tournaments which he had already prepared; and he gave himself wholly to tears and sorrow for his sins, visiting the poor, the prisons and the sick; he exchanged his splendid garments for a simple and becoming dress; he dismissed his servants and household, and himself became the servant of the poor in the hospitals. The whole city and the neighbouring region stood astonished seeing so great a change in that man. He thereafter did hard penance, to repair the time wrongly spent. One may trust that he recovered what he had lost, and attained heavenly glory, by the mercy of God and the intercession of St. Peter.

[83] He confirms by counsels and prayer a novice on the point of turning back. The same can be said of a novice who had come to receive the religious habit at the convent where the servant of God was staying. He had already been proved by the usual trials. The brothers stood in choir; and, as is the custom, the habit was seen spread out in the form of a cross: and the novice himself, fallen on his knees, was waiting, prepared in mind, as it seemed, to bear thereafter the insignia of Christ crucified. But seeing that habit, old and patched in many places, and terrified by so harsh a poverty, he declared that he simply did not dare; would they please hold him excused and dismiss him. Then St. Peter began to hold discourse and to lay open the frauds of the demon, striving by that vain fear to turn him away from the good way on which he had begun and to entangle him again in the vanities of the world. These and many other things he had said, as he was very industrious in driving away temptations. But he profited nothing: the other persisted more firmly in his purpose. Then the Saint, lifting his heart to God and his eyes to heaven, began to pour out prayers. The novice, seeing tears running down that venerable face, began himself also to weep: and, strengthened by the powerful hand of God and the efficacy of the prayer poured out, he threw himself on the ground, asking pardon for his cowardice and urgently begging to receive the holy habit, though he was unworthy. Although he had uttered these things with sincere heart, as his voice and tears testified, nor was there room for doubting that God had changed his heart in this moment, the holy Man nevertheless, that he might be the more secure and certain of his constancy in good, wished to defer him to another time: but the brothers who stood by, seeing his distress and his constancy in asking, humbly begged him to satisfy his wishes, since the change of the right hand of the most High and the power of prayer were so manifestly revealed. The Saint obeyed with joy; nor did he regret the deed, for a few days later it was manifest that this vocation had been from heaven.

[84] The force of a storm suspended while St. Peter celebrates. When St. Peter was staying in his convent of Pedroso, the parish priest met him, asking him to celebrate Mass on the occasion of the feast which was kept in that place on the Monday of Easter. The servant of God assented. When this had become known to the people, a multitude greater than usual ran together, so that it was necessary to erect an altar in the middle of a field: for the church was not able to hold so great a throng. He vested with his ministers, and began the Mass solemnly amid the harmonies of singers and musicians. But behold, a little before the consecration, the sky, which until then had remained serene and tranquil, suddenly (perhaps by the work of the demon) is disturbed, and so great and so terrible a tempest arises that all things, the altar and the people and whatever was there, came near to being turned upside down. The people are in tumult; the parish priest and others hasten to the altar, to provide by every means and industry that no harm happen. But what can human frailty do against so sudden and violent a storm? The parish priest approaches, addressing the Saint, who amid the whirlwinds was praying tranquil and quiet. He bids all remain secure, for no harm was to be feared. He begins the Memento, prays: and (a thing truly astonishing) while the force of the storm did not abate in the least, through all that space in which the multitude of the people stood round the altar such a tranquillity of the air prevailed that not even a straw was moved. Then indeed all prostrate themselves on the ground to adore the most holy Eucharist: the host is raised, the chalice; the Mass is finished with such quiet and peace as if it had been celebrated in a church or oratory. The parish priest and all the people, astonished, could not refrain from cries of jubilation and praise, having seen so manifest a prodigy, nor did they doubt that the whole of it, great as it was, was to be credited to the prayers of the Servant of God ^b.

[85] Many prodigies from St. Peter's prayer. At other times, and indeed many times, the force and efficacy of the same prayer appeared, when, helped by it, he often passed secure and unharmed through the middle of the waters of the rivers Tagus, Douro and Guadiana, which he sometimes crossed where and when, without divine help, no one would have dared to attempt the passage. The same Lord, namely, who set a bound to the sea that it should not pass its limits; who, at the prayer of Moses, led the children of Israel through the Red Sea, works the same prodigies now also; whence, invoked by His Servant, He gave a level way in the midst of the rivers by which he and his companions might pass, as we shall see when we treat of his miracles. Now let us pursue the rest pertaining to his prayer, by which he stopped fires, overflowing waters, storms; he produced wonderful effects in the free wills of men: namely softening and moving the most obstinate minds, hearts harder than rocks. Often, while famine raged and the corn supply failed, he brought help when all human hope had already vanished. For all necessities whether of soul or body he knew no other solace than prayer: for this he called the gold-mine of eternal life; by its means all goods are bought ^c.

[86] A recapitulation of the foregoing. O how many things St. Peter obtained by the help of prayer, which could not have been reached by immense efforts and labours, employed for a long time! Some of them we shall render in the following chapters. For since we have already treated of his life, manners, mortifications, penance, and have also touched on some things concerning his prayer, humility and charity, and have related in summary some among the very many miracles which God wrought through his intercession; it is fitting that we treat of the special graces and gifts and favours with which the most magnificent Lord deigned to prevent and honour him. For to such men, so removed from the world and adhering so sincerely to God, the divine majesty promised that in His name they would cast out demons, tread on serpents, drink deadly things without harm, raise the dead, heal the sick, and perform other things greater than these. But since we should try in vain to report here all the wonders which the Lord performs through His Servant, since every day He supplies new matter for writing, imparting new benefits through the intercession of His Saint; we shall tell only those which lie open to the eyes of all: passing over very many which he himself, according to the prudence with which he was endowed, kept hidden; lest, namely, they should be carried away by the wind, but rather stand on firm rock.

ANNOTATIONS.

Chap. X. Of the supernatural gifts and graces which God communicated to the holy Fr. Peter of Alcántara; as also of the graces which are called Gratis Datæ.

A Notice. Fr. John of St. Mary begins the present chapter by distinguishing the grace which is called gratum faciens (making pleasing) from the grace which is called gratis data (freely given). He describes each clearly, adding that St. Paul enumerates in all nine graces freely given, when he says: And the manifestation of the spirit is given to every man unto profit: to one indeed by the spirit is given the word of wisdom, and to another the word of knowledge, according to the same Spirit; to another faith in the same Spirit; to another the grace of healing in one spirit; to another the working of miracles, to another prophecy, to another the discerning of spirits; to another diverse kinds of tongues; to another interpretation of speeches. 1 Cor. 12. Then our author proceeds thus.

[87] St. Peter received all the graces freely given. But He does not ordinarily communicate all those graces to one and the same subject; nor is it necessary that he who has received one of them should also have the rest. But they are distributed in diverse ways. Some receive two, some four, some all, according as it is more conducive to the good of the Church, the profit of souls, the conversion of unbelievers and the confusion of heretics. To the Apostles, on whom it was incumbent to convert the whole world, so corrupt and blinded in the midst of idols, to preach to all nations and subdue them to the gospel, it was necessary that all gifts and graces, both natural and supernatural, be communicated. Almost the same may be said of the holy brother Peter of Alcántara. For he had been chosen by God and predestined to ends so sublime, and to the producing of special fruits; that he should be founder and reformer, preacher, leader and master of many, prelate and exemplar of this family of the Discalced, for whom so many provinces were prepared, in so many kingdoms and among nations so different. It was necessary therefore, for the profit of all, that God should adorn him with a variety of gifts and graces. Whence, as is held for certain, he was furnished not with one only, or two, or four of the graces enumerated; but received very many, nay almost all, as will become plain by running through each. And as God once instructed from heaven Beseleel, whom He had chosen for making the ark of the covenant; so the divine majesty, when He had taken up St. Peter to undertake and complete the work of the reform, endowed him with heavenly wisdom and spirit, zeal and prudence, by which he might know how to promote the profit of every kind of men; rich and poor; religious and seculars; nobles and plebeians; learned and unlettered: for men of all those orders joined themselves to him, all of whom by his labour and industry he led to the way of perfection.

[88] [In what consist the word of wisdom and the word of knowledge granted to St. Peter.] The author explains in this place what the word of wisdom and the word of knowledge are, and concludes thus: the word of wisdom, then, is a wonderful (milagrosa) knowledge of heavenly things, of the most high mysteries, of which those are wont to speak, write and treat who never learned them in books nor received them from masters, as is read of certain Saints whose pen and tongue the divine spirit directed so that they might rightly teach others. The word of knowledge is a knowledge of natural things and of the virtues, also infused wonderfully by God, and necessary for teaching others the true way of virtue, as happened to St. Catherine, who under Maxentius confuted five hundred philosophers; which is surely to be numbered among miracles. These things too the kindness of God bestowed on St. Peter, giving him divine wisdom and knowledge, which he had neither learned nor been taught in the academies, but in the school of contemplation and in meditation on the divine Scriptures. Nay, the Lord showed Himself so liberal and magnificent toward him that He gave not only light and understanding of the most sublime, spiritual and divine things, but the words and manner by which to set them forth and fit them to the capacity of his hearers. He was endowed therefore with the gift which is called wisdom; which is nothing else than a knowledge of supernatural and divine things, ordered to the spiritual profit of souls (and this is properly called the word of wisdom). He had besides a knowledge of natural and created things, helped by which, with due clearness and propriety of words, he led his hearers into the knowledge of the creator (which is properly the word of knowledge).

[89] The efficacy of his discourses with all He knew theology sufficiently to set forth the divine mysteries to the people, and to prove and confirm them; to resolve cases of conscience and to elucidate the doubts which were proposed. An unlearned priest St. Gregory calls a mute herald. For those who discharge the office of preachers and confessors must be well instructed in canon law and theology: for many and grave sins, many censures and canonical penalties are subjected to their judgment; and accordingly they must acquire the due knowledge of them by study: nay, among two hundred who deserve the name of doctors you would not find four who do not shrink from these offices, deterred by their grave danger. Of this number was that holy Man. But the Lord gave him divine wisdom and an astonishing knowledge of heavenly things and of the mysteries of faith, together with a happy facility of elocution; an abundance of examples and similitudes, which he drew most aptly from natural things, by which to declare what he intended. He taught great things with clearness and efficacy of persuasion: for all saw that his knowledge was given from heaven rather than acquired by human labour and study. He preached (though rarely) with great fervour of spirit, and taught the divine law, rebuked vices, praised virtues with such weight and efficacy of reasons that all stood confounded and contrite: some for the evil they had done, others for the good they had neglected; those amended themselves, these made progress.

[90] The fruits which he produced in private conversations. But besides, he often treated of God privately; he held spiritual and Christian conferences, which, our sins so bringing it about, have today almost perished, while those present drew such great fruits from them. Men of all states flocked to them, who sought and met the holy Man that he might instruct them and direct them in the way of salvation; they chose him as leader and master; recognizing a wisdom greater than human, and so excellent that they did not doubt that the Holy Spirit instilled into his heart what he uttered with his mouth. He could, in some sense, say with the prophet Isaias: The Lord hath given me a learned tongue, that I should know how to uphold by word him that is weary. Chap. I, v. IV. This, in fine, was his life, which turned the eyes of all upon itself. Such were his spiritual instructions and colloquies that all burned to hear and meet him; some indeed to amend themselves; others to make progress; others perhaps also led by a certain curiosity, to see what was done there, or with this end only, to follow the crowd; perhaps also they thought they would be less esteemed if they had nothing in common with a Man of such sanctity in the eyes of all… ^a.

[91] What St. Peter inculcated especially on the nobler sort. St. Peter's more ordinary hearers were nobles, learned men, and certain devout and most distinguished matrons, in whose souls such ardent desires of salvation were kindled that they did not cease until they had obtained private spiritual instructions from the holy Man. In these he used above all the sacred Scripture, the psalms, the epistles of St. Paul, and before all, with the nobles, the book of Ecclesiastes. For to these, who possess much and avail much in the world, it must especially be inculcated how mean are all the things which the world esteems, how little they help toward true beatitude. This, namely, is the chief argument of that book, very well suited to nobles and the rich. For convinced by the reasons of so great a king, who, using delights copiously, had experienced their vanity, they will lay aside their error, and will understand how many and how great harms they have taken from converse with the world, for which generally scarcely any other remedy remains than to renounce all things entirely. He set forth also how great a madness it is to weary the mind, afflict the heart, consume life in pursuing riches, delights and pleasures, which contribute nothing at all to the good of the soul: what of all these things clings to man? what remains? surely nothing: for when death has come, he will lie despoiled of all these things: nay these perhaps will have called death more quickly. O vanity of vanities! To spend so much and scarcely obtain anything! To be engaged in vain in so many dangers, torments and pains! By these and similar things the Man of God strove to root out every root of vanity, clinging so deeply to the human heart; because otherwise it is impossible to make even the least progress in the spiritual life, even if one were engaged in it a thousand years.

[92] The efficacy of his speech from his works and prayer. St. Peter's words borrowed great force from his works: for what he taught, that he also did. His ordinary book, in which he studied and found what was to be said, was prayer and contemplation, and the reading of the sacred Scriptures. And in this way he discharged the office of preacher with great profit to himself and to others. When at times he preached through villages and hamlets or taught Christian doctrine, he did not chasten his words and expressions with so much care. In simple speech he taught what God commands us to believe and do: mindful of the words of our holy Father Francis, by which he admonishes his preachers to speak discreetly and chastely for the profit and edification of the people, briefly setting forth virtues, vices, punishment and glory. Where St. Bonaventure notes that that glorious Saint wished the preachers of his order to be very humble, and not to disdain to speak to the simple, rude and poor people, and to teach them the commandments of God and the catechism, and the chief heads necessary for salvation. So did St. Peter, edifying the people by his examples, and teaching by his words; he acted with heart and soul, neglecting all allurements of words. He preached with his eyes, his hands, his modesty and the composure of all his senses. Those good people gave him their alms; namely a piece of bread, some eggs, a little cheese, as each had, with a cheerful face and good heart; which he in turn received with much gratitude, and carried home. He was so loved and venerated by all that, when they met him, they bent their knees, desiring to kiss his feet; he offered his habit to be kissed, and, having consoled all, he returned to his convent with much spiritual joy. These two gifts and graces, wisdom and knowledge, are most fitting for prelates and pastors: but they must be joined with equal humility and charity; for, deprived of these, they puff up rather than edify. All these virtues and graces that holy Man had perfect, as we have already seen, and as will be seen still further when we tell how he conducted himself when for so many years he discharged the office of prelate or superior.

ANNOTATIONS.

Chap. XI. Of the grace of faith with which the holy Fr. Peter of Alcántara was endowed.

Of the theological faith in which St. Peter was eminent. The faculty of teaching, convincing, and further of confirming and developing those things which have already begun to cling to minds with a certain firmness, so that it may turn to the good of souls and bend wills to the love of virtue, the service of God and heavenly things, demands that he who undertakes the office of teaching should duly know not only the principles but also their more principal consequences, of which the Catholic doctrine consists which he intends to persuade others of; and which is contained in the creed of the apostles and the other articles pertaining to faith. For this, moreover, St. Paul supposes before all things this very faith, which is a firm persuasion of invisible and supernatural things, and the foundation of all our goods: and hence he calls it the substance of things to be hoped for, inasmuch, namely, as it is the rock on which the whole spiritual edifice is founded. Hebr. XI. 1. This faith, without which it is impossible to please God, is numbered among the Theological virtues, and God infuses it into all Catholics. In this, as in the foundation of all the virtues and the principle of our justification, the holy Fr. Peter was so firmly founded that, if he had had to die for the faith or for any article of it, he would gladly have undergone a thousand kinds of death. For his solidity in this virtue, by the gift of God, was the highest. Nor had he anything else, however certain, clear and evident, which came even remotely near to that certitude of the things of faith in his mind. He is not read to have experienced in his whole life even the least temptation against this virtue. He held as certain that it could not be done by the demon, nor would God ever permit, that a soul distrustful of itself and strong in faith should be led into error. All revelations, as many as could be imagined or devised, would not have been able to shake in him in the least whatever the Church and sacred Scripture teach.

[94] Faith is defined, inasmuch as it is a grace freely given. There is also another kind of faith, which the same holy Apostle calls a grace freely given, which consists in special gifts and endowments with which God adorns the soul, apart from all its merit; and which He grants to whom and how it pleases Him. This gift is a certain more eminent and special knowledge of the things pertaining to faith, which the Holy Spirit gives to evangelical doctors and apostolic men, that they may be able fittingly to teach others; or (as some prefer) it is a certain excellence of the speech of doctrine which the same spirit imparts to some, by which they may be better able to hand on the things of faith to others so that they are understood even by the more unlettered: or finally (and this has the greater certainty) it is an extraordinary and most firm confidence with which the saints are endowed toward God, of obtaining whatever they ask, whence also they perform miracles and work many wonders. And this, according to St. Theodoret ^a, is the faith of which Christ foretold that it would remove mountains and, if need be, bring forth other things no less astonishing, which are wont to be seen in the preaching of the Gospel among unbelievers. For the rest, in whatever way this faith is understood, it is certain that St. Peter was endowed with it, inasmuch as it is a grace freely given, as appears from his whole life: for so great is the number of those whom he taught the law of God, the eternal ways and the mysteries of faith, whether in private instructions or in public sermons, and that with such perspicuity that he was understood even by the slowest, even when he treated of the highest mysteries, or of the methods of more sublime contemplation: by his clearness he dispelled the darkness of ignorance in all: which surely he would not have obtained without this grace of faith. And if faith is understood to be that great and excellent confidence with which some saints were endowed, by whose help they obtained from God whatever they asked, this too shines out in the whole course of his life, as one who understood so perfectly what is the difference between him who trusts in God and that other who leans on men: the hopes of the latter are all carried away by the wind; those of the former, since they are founded on firm rock, cannot be deceived, as actually happened to our holy Man, as the miracles testify, some of which we subjoin here.

[95] He crosses a river with his companion When one day he was making a journey, he came with his companion to the place called Alconete, where they are wont to cross the Tagus, into which another river named Almonte flows there. The waters were then high and copious: in vain they called the boatman, asking him to take them to the other bank. They could not persuade him to cast off the boat, all the more because it was already night, and the wind was blowing more vehemently: whence both the crossing was more difficult and fear had been struck into the boatman. Destitute of human aids, he fled to Him who can do all things; having invoked His help, therefore, with great faith and confidence, suddenly by divine power he saw himself on the other bank of the river at the door of the inn, in which the boatman was already sitting and telling the guests what had happened to him with two brothers. When they saw them unexpectedly entering, they remained astonished, recognizing the miracle: for it was not right to doubt that God had been to His servants in place of a boatman. The same happened at the river Douro, at the place called Buycillo. The waves had swollen, nor did the boatman dare attempt the crossing. But the servant of God, by the divine power, crossed the waters dry-shod, like a true Israelite, fleeing in spirit to the Lord.

[96] Another manifest miracle of the same kind. When one day he was making from Plasencia to Alcántara, he had as companion a priest rather feeble. They had come before midday to Portezuelo, a village of the mastership of Alcántara; where, since the priest was unwell, he said that he did not dare to go further that day. The servant of God, hearing this, said: you indeed remain here, to restore your strength, but I shall go on to Garrovillas; for they are expecting me in that convent. He remained; and he himself continued the journey alone. When he reached the Tagus, which is half a league distant from Garrovillas, it was already night, and the waters swollen from the winter and the rains: for the rest, at no time of the year was there a passage by ford, especially in that place: the river was crossed by a little boat, which ordinarily stood on the side of the village, because there was the house or inn of the boatman, who, when St. Peter arrived, since it was already night, had betaken himself home; nor did he hear the words of the one calling, whether because he was rather far away, the river lying between; or also on account of the murmur of the waters flowing past; or finally on account of the din which is never not made in a tavern. Placed, then, in these straits, having neither boat, nor boatman, nor any other help ready for crossing the river, he fled to heaven, placing all his confidence in God. And behold the prodigy! forthwith, without his grasping how the thing had been done, he sees himself beside a certain house which he had never seen before. Approaching the door, he perceives a light: he calls; the inhabitants run up, whom he asks, for the love of God, if it can be done, to be pleased to take him to the other bank of the river, so that he may spend the night at Garrovillas. To whom the boatman said: very good, father; it is certainly a time for jesting. Do you not come from there? Not at all, brother, answered the Saint, but I come from Portezuelo. How can that be, says the boatman, since the river runs between? for you could not have reached here from there without crossing the waters. The servant of God was silent, and all those good men were astonished hearing these things; for they understood that he could have crossed only by the work of God. Then, since it was already late and night was coming on, and moreover a journey of half a league by rough roads remained from here to Garrovillas, they asked him to spend the night with them, promising that on the next day very early in the morning they would show him the way. Peter assented: and when day had dawned he departed, and saw with his own eyes that river which, the Lord working wonderfully, he had passed over. Toward evening the priest, his companion on the journey, arrived, who, asking the boatman about the holy Man, learned from him what had happened. And both he and they bore testimony of the miracle.

[97] another crossing Another time, when he had come to the Guadiana, a river of Estremadura, and had in vain tried to get the boatman to bring the boat over, because the waters were too violent and swollen, he commended himself to the Lord, and, endowed from heaven, as is believed, with an unusual faith and confidence, signing himself with the sign of the cross, he ordered his companion to lift up his habit and to follow in his footsteps; and both crossed the river in the sight of the boatman and of others standing by, so that the water scarcely rose above their feet, all being astonished, because they knew that the river in this place was very deep, nor to be crossed by boat without danger. But the waters, which at another time had been employed for submerging the earth and suffocating its inhabitants, now served to sustain the servants of God. In this miracle, as in the others which we have recalled, there held what is read of St. Peter, who walked upon the waters as if he had gone forward on solid ground.

[98] With this confidence St. Peter undertook and completed the work of the Reform. Animated by so great a faith and confidence he undertook great and wonderful things and brought them to a happy end, as appeared in the beginning of the Reform, where he overcame such great difficulties and founded so many convents in the midst of contradictions. No wonder, since in undertaking this work of the Reform he was led by such illustrious reasons, looked to such sublime ends: for he aimed not only at his own profit; nor yet only at the increase of religion and the perfect observance of our rules, and the greater perfection of his brothers; but besides he directed his mind still higher, namely to the exaltation of the faith and the conversion of unbelievers; he wished his sons and brothers, with burning charity, by their poverty, penances, prayer, examples and doctrine, to promote the salvation of souls, not only in one kingdom but in the whole world, and so to convert all unbelief to God. From this zeal, from these thoughts, arose this new plant in the field of the Church: this was the spark which grew into so great a light; whose wonderful effects have both already appeared and will appear still more hereafter. And because to the so living faith of the holy Man is attributed the fervent zeal which he had for beginning the work of reform and founding convents (which may also be said of those men who established the houses of Recollection), we shall pursue here what we began to say where we treated of his coming into this province of St. Joseph ^b.

ANNOTATIONS.

Chap. XII. Of the motive which the servant of God and other holy men had for founding Reforms.

What houses of Recollection are, and for what ends they were instituted. The end which our ancient fathers had set before themselves in founding convents of Recollection in any province was this, that not only should a strict observance of the rule be had in those houses; but also that something should be added to poverty, penances and works of mortification. For the common and conventual life which prevails in a whole province must be such as all can follow, even those who are weaker in strength. But those who have robust and strong spirits, and are of a mind determined to do extraordinary penances, are too much constrained if they walk only at an equal pace with them. Hence they are permitted to go to the houses of Recollection, where, withdrawn from all other offices, they may indulge the fervour of spirit and devotion, and give themselves especially to mortification and penance. Accordingly the name Recollection, properly speaking, indicates a convent where one lives with greater recollection, with greater rigour, where the rule is more perfectly kept. In fine, a Recollection is nothing else than a house prepared for perfect men, who go further than the other religious of the same province: whence those think preposterously who say that they go to those houses for the sake of rest: since they were not instituted except as refuges of the harshest penances, where there should be both time and faculty for giving oneself day and night to contemplation. Houses of this kind are, and ought to be, as it were a kindled furnace, in which some inflame others with the fire of divine love and charity with which their breasts burn; and so it comes about that all mutually spur one another on to love and follow our Lord; and the tepid become fervent, and the fervent burn more. Blessed indeed must he be called who has been able to enter such a house, and in it to give himself to a harsher and more perfect life, ceasing to act with Martha, that he may choose the better part with Mary. This zeal burned in the heart and breast of the apostolic man, the holy Fr. Peter of Alcántara: and since, wherever it is found, it does not suffer the soul to be idle, but continually rouses and spurs it; so St. Peter incessantly sought out the helps and ways by which he might carry out and fulfil what he so vehemently desired; namely to offer a new holocaust of his body by unusual rigours and penances; to establish a new Reform, which should extend to the whole Order.

[100] He made the beginning of his Reform from a new house of this kind. He was so absorbed in these thoughts that he was solicitous about no other matter. It seemed necessary for the beginning of this work, with the licence of the father General of the conventuals, a pontifical Brief having been obtained besides, to go out of his province and found a convent of stricter observance and poverty according to the norm we have described, where he himself and some companions of the same spirit might gather; might keep their rule with greater perfection, might live in the highest rigour and poverty, so far as was permitted to human strength. For he judged it fitting above all, before he went out into the battle line, that he should be equipped with complete perfection according to his state and vocation, keeping to the letter all that the rule prescribes, as also all the evangelical counsels. To which all of us who live in this Order are bound more strictly than other religious and Christians in general; because our state is more perfect and more sublime; as we who profess a rule according to which there is incumbent upon us so perfect an imitation of Christ our redeemer, and the fulfilment of all those things which He taught by word and deed, and which have been committed to writing in the holy Gospel.

[101] What kind of life was led in that house; Although, wherever that holy Man was, all these things were most strictly kept, so great was his fervour that he judged them small; nay it seemed to him that the original ardour with which he had undertaken his work from the beginning had already somewhat cooled. As he thought, so he acted, and the Lord favoured him as one doing His own work. In a short time he obtained the licence he had asked, and finished the convent. And when he saw built that very tiny church, the refectory and dormitory like it, he gave very many thanks to God and to the most holy Virgin, to whom he had dedicated his house; and he said to his companions: Brothers, these things are enough for poor men: no more! no more! Woe to those who hereafter should seek more, or wish anything added to these buildings: for what they would obtain would be much less than what they would have come seeking. The holy Man stayed here for some time, giving himself continually to prayer, doing very rigorous penance, devising every day new ways of increasing it. This, namely, is the character of those who truly love God, that, however great the things they do, they nevertheless think they have accomplished nothing.

[102] their poverty and zeal. Very strict was the poverty which they practised, as also the immense confidence which they had that God would not permit the necessities of life to fail. And if at any time this happened (God, namely, so ordaining that they might better taste the fruits of holy poverty), they exulted with greater alacrity and consolation, bearing the want, as befits men given to prayer and penance. So indeed he subjected the flesh to the spirit, and the spirit and his whole will to God. Amid these works of mortification and perfection, in the midst of solitude, he was perpetually spurred by those generous desires which arose from zeal for souls and for reforming his Order; day and night he besought the Lord that He would deign to pave the way for so great a work. As his love for God grew every day, there grew also in his soul the love of his neighbour and the zeal for Reform: for this, in his mind, looked not only to the good of his own religion, but also to the salvation of all souls and the conversion of unbelievers. Indeed he seemed taught from heaven, or as it were to foresee what was to come concerning so many religious of this family who have passed and still pass to the Indians, to China, to Japan, where they have wrought and daily work innumerable conversions, where some have pursued the work undertaken even to the shedding of blood. To this, namely, looked the prayers, mortifications and penances of St. Peter and his companions, all of whom the Lord had imbued with the same zeal for procuring the salvation of souls.

[103] The Saint foresees the obstacles to his future Reform. While he was occupied with these cares and exercises, the nearer the time approached, the more ardently his desires glowed. He considered his aim incessantly and commended it to God; and daily he was confirmed in his purpose. He treated with himself of the ways of reaching the desired goal. But whenever a way opened, suddenly innumerable obstacles rose up on the other side. He set before his eyes the difficulties of the business, the novelty of the thing, the contradictions of prelates; the gainsayings of many who, shrinking from reform, would without doubt resist; and he foresaw many other troubles and persecutions by which those who otherwise would have wished to follow and help him might perhaps be deterred. Hence he feared what could happen both to himself and to others in future. He recalled to mind the troubles and persecutions which the first founders of the province of St. Gabriel had sustained, and especially Fr. Angelus of Valladolid, who above the rest had laboured for the increase of that reform, the whole Observance, the kings of Spain and their envoys at Rome contradicting, whither he himself had made the journey nineteen times. Besides these, many other things stood in the way, of which in the chronicle of that province.

[104] The death of Fr. John Pascual, But since God was the author of the plan, so far from retarding the holy Man, the difficulties rather urged him on: for He who gave the desire also willed it fulfilled; wherefore He moved His Servant not to cease to persist in prayer and supplication; although at that time the matter seemed altogether given up for lost. For when no way at all could now be found or devised for undertaking the work, there came the death of the holy Fr. John Pascual, and thereupon a new storm against the brothers and the convents erected. And yet this was what God had decreed should be the beginning of the plan undertaken, and by which at the same time the light was to be brought forth, until then lying hidden in a corner, confined within the narrow walls of a cell, so that it had until now been able to shine but little for men. He therefore who had willed him hidden, and had kept him as it were for Himself alone, brought him forth into the light for the example and profit of many: for God does not permit the eminent sanctity of His servants to remain hidden. Since they are lights far more splendid than the sun, in their time they are set upon the candlestick, that they may illuminate the world, and their virtues and our vices become more clearly known. Hence by divine ordinance it came about that the Fr. General of the conventuals, under whose obedience he was, named him (as we have already said) his commissary. And this was the means which God used to carry out His plan and fulfil the desires of His servant.

[105] in whose office of commissary St. Peter succeeds. The General was a man loving discipline and virtue as few do, and desirous of all things that tended to promoting virtue and regular discipline, and so the reform itself. Considering therefore the work begun, the manifold contradictions which were being raised; the good successes on the other hand to be hoped for, and the copious fruits to be gathered from this new plant; he greatly consoled the Custodian who had announced the death of the holy Fr. John Pascual, his commissary in this custody; promising that he would do whatever he could in his favour. The illustrious sanctity of St. Peter had become known to him, whom accordingly he greatly esteemed; wherefore, God so disposing, he named him his Commissary; and gave him very ample letters patent, by which full faculty was given of receiving brothers and founding convents under his obedience (as we have said) ^a. He wrote him also letters breathing paternal love, by which he both asked and commanded him to undertake this burden, earnestly commending to him the care of the convents and the custody.

[106] Thenceforth he is kindled with new zeal and confidence. When the servant of God saw himself fortified with these supports, impelled by obedience, without ever having sought such things in the least, he saw as it were heaven opened, and the way paved to the end so longed for by him. He hastens to the church, offers all to Christ the Lord, giving thanks that He deigned to use his labour for the execution of so great a plan. And although there too there came into his mind on the one side the difficulties, obstacles and contradictions which he was without doubt to experience; on the other the slight supports with which he could struggle against them; yet he felt great courage, and the highest confidence and a zeal so ardent for the glory of God and for reform that he feared nothing at all; firmly resolving to break through every obstacle to obtain the aim which God Himself, obedience leading, now so clearly indicated.

[107] The Lord favours him in a special manner. We saw above ^b how he was received in his custody, and what followed there. But now we see how lofty are the counsels of the Almighty, how astonishing His works: for although He can by Himself bring all things to their end, He deigns to take us into a share

of it, so that, undergoing some part of the labour, we may enjoy the merit and reward of the whole work. For the Lord works sweetly and moves our will without injuring free choice, as appears from the manner in which our Saint's desires were fulfilled in pursuing, or rather undertaking anew, the work of reform: for, although his predecessor, Fr. John Pascual, had set his hand to the work, it nevertheless stood very shapeless and tottering and shaken by the recent persecution; there was lacking besides a head fit to sustain it. He himself, therefore, came as mediator between God and men: he himself erected the province; by his labour and on his account many men, and those conspicuous in sanctity, came to it: and thereafter, as a good father of the household, he brought illustrious labourers into his vineyard, who laboured very much in it, embracing with much alacrity, after his example, whatever flesh and blood shrink from. He himself raised the standard against the demon, leading into battle a people that should lay him low, trample and conquer him, all glorying in so great a father and founder: for what is more to the honour of a family than the sanctity and excellence of its parents?

[108] The ordering of the Custody. When St. Peter arrived, only four convents were numbered, far distant from one another and rather badly furnished. Namely that of Loriana in Estremadura, and three others in the kingdom of Galicia, to which he added Pedroso, which he himself had founded. He therefore took up their administration with much prudence, ordering all things to the perfect observance of the rules and the ends set before him by God. And first, indeed, he ordered the affairs of the convents, in which he proposed that so harsh and penitent life which we shall describe when we treat of the common observance through the whole province. He formed their spirit; he treated of prayer, penance, mortification, obedience, and especially of poverty, which are so many columns on which the whole edifice rests. With special care he saw to it that the divine office and the other ceremonies were performed devoutly and recollectedly. It was sacrilege to speak in times of silence. All were exercised in humble offices, no one at all excepted. Above the rest flourished charity and brotherly love, by which each was borne toward the other: which surely demonstrate plainly that this apostolic Man was moved and chosen by God for the work of reform, which otherwise also shines out copiously from so holy an end obtained, from so many monasteries built in Spain, in the Indies, in Japan; from the conversion of so many unbelievers, from blood so abundantly shed for the glory of God and the confession of the faith. This, namely, was his zeal, so ardent for the salvation of souls, which we see impressed too on the hearts of his sons, who, animated by the same spirit, devoted themselves to the conversion of the new world ^c. Now let us set out his other virtues and gifts.

ANNOTATIONS.

Chap. XIII. Of the grace of healings which the holy Fr. Peter had, and of the sick whom he healed during his life.

St. Peter was most powerful in the grace of healings and miracles. As the grace of wisdom and knowledge is necessary to the Church, that some may hand on to others the knowledge of supernatural things with which God has prevented them: so too the grace of healings and the power of performing miracles are necessary: for by these the truths of faith are confirmed (as St. Paul said): the Holy Spirit, who is the author of prodigies, enlightening inwardly; as being things for which created and human powers do not suffice. Gal. III. At the same time also God intends, while He works such things, to ennoble and commend His servants: for these things contribute not a little to the confirmation of the faith which they profess, especially when men are in question whose life and doctrine can profit all. With those two virtues and graces which flow from faith St. Peter was endowed, as will be plain from the following chapters. He appears clearly and manifestly furnished with the grace which St. Paul calls of healings, and which Christ promised to His disciples in St. Mark, saying: They shall lay their hands upon the sick, and they shall recover. Mark chap. XVI, v. XVIII. Without the aphorisms and medicines of Hippocrates and Galen; without human remedies and delays, they work health: for their art of healing, since it is from heaven, produces its effect continually and without delay: they carry health in their hands. Such hands St. Peter had, and by their help he wrought wonderful healings, especially at Ávila in the hospital, and in the territory of the convent of Arenas, where his virtues had become more renowned and trust in him was more deeply rooted in men's minds. Hence also the people, seeing the sanctity of his life, came to implore his help, not only for obtaining spiritual graces for the soul, but also the health of the body, as will be established from the following cases.

[110] A woman freed from blindness. While Peter was in the convent of Arenas, there came to him a woman so infirm in her eyes that she scarcely saw the light of the sun. Prostrate at his feet, she ardently begs him by the love of God to be pleased to impart his blessing to her. When he hears the love of Christ, his soul exults, and placing his hands on the good woman's head he blesses her; and she is suddenly healed and recovers the use of her eyes, proclaiming and crying out everywhere at home the heavenly gift: that in her blindness she had seen the light of divine Providence; and attributing all to the merits of the holy Brother.

[111] The healing of a little boy from a hernia. In the same village of Arenas, Maria de la Torre had a little son, who, when she had once left him alone, broke into such cries and weeping that he began to suffer from a hernia. The parents, seeing their son's distress, were vehemently afflicted, nor did they any longer know what remedy to use besides: the physicians said nothing remained but that the malady be cut; the mother refused, because the remedy seemed too harsh and full of danger. Nevertheless the father, by the counsel of the physicians, had decided to try it. But she, who was very much devoted to the brothers and especially to St. Peter, declares the matter as it was; asks him to be pleased to succour her in her affliction by saying Mass for her son. The servant of God assented. The next day the parents carry the little one to the convent; and he celebrates the sacred mysteries. And behold suddenly the little boy is made so perfectly healthy that thereafter through his whole life he experienced no further pain in that part, as he himself, grown older, afterwards affirmed; and all credited this wonderful healing to the merits of our Saint.

[112] The healing of another little boy When one day he was going to Plasencia, sitting on a little ass, because he was very broken and infirm, he came to the place called Grimaldo. A matron of that village, hearing that the holy Man was to pass through, ran to meet him, asking him to turn aside to her house, to restore his strength there for one day. He refused, because, namely, he had already determined his journey. The devout matron, understanding that this was fixed and settled with him, would not press; and she asked only that he would be pleased to come as far as the door of her house, to bless her little son, who was very ill, and to say over him the Gospel (the beginning of the Gospel of St. John). The servant of God therefore prepares to dismount from the beast, that he might recite the sacred words with due reverence and after his custom; but the matron did not consent, judging that out of courtesy she could not permit the holy Man to impose this labour on himself. And since he would not recite the Gospel sitting on the beast, she declared that she would be satisfied with the blessing alone. This he imparted with so great a feeling of piety and with such efficacy that at that very moment the little boy, made healthy, appeared cheerful and smiling, which had not happened to him for many days.

[113] At Herradón, a village of the territory of Ávila, boys were playing beside a well, into which one of them fell. He brings out healthy a boy sunk in the water. The others cry out: some women run up: but none of them dares to go down into the well; then all shout together; shortly a new crowd stands round. Meanwhile St. Peter passes there, and hearing the cries runs up himself too. The boy no longer appeared; he lay immersed in the water; all thought him dead. So he lets down his girdle, joined to another little cord, because the well was deep, and brings out the boy safe and well. All who are present cry miracle; for, considering the boy's age and the space of time for which he was immersed, he could not have survived alive; nor did they grasp how he had been able to fasten himself to the little cord, unless helped by the prayer and merits of the holy Man, who had come at so opportune a time.

[114] He frees a brother from fever. A certain brother was suffering from a burning fever. When St. Peter visited him, seeing how he was burning, he asks whether he perhaps desires something: it is so, he says, father; I beg you for the love of God to go down yourself into the garden, and with your own hands prepare a salad and bring it to me: for it seems to me that I shall be better once I have eaten it. The good Father, hearing the words: for the love of God, and moved by his charity, forthwith goes down, gathers the greens, washes them, and, prepared in the best way he can, sets them before the brother: seeing which, he is cheered and raises himself: for he was very weak and burning with fever. Father, he says, you must out of charity eat with me. Most gladly, son, he answered. And they began to eat until nothing more remained; and with this outcome, that what would have been deadly for others brought health and life to him: for the works of grace are not subject to the laws of nature nor to the precepts of physicians. Before he went out of the infirmary the fever had already left the sick man, who shortly afterwards recovered his full strength. All said it was a miracle, which the Lord had wrought in regard to the charity of His Servant.

[115] Many other healings of this kind have dropped out of memory. Contemporary secular men assert that our Saint, while he lived, obtained many healings of this kind, of which no mention has been made, because something of the sort happened almost daily. The brothers who lived with him relate the same; whence also they held him in the highest veneration; who surely would have deserved better of us if they had committed to paper what they saw. For from the beginning this custom and opinion prevailed in this province, certainly from holy zeal and for praiseworthy ends. Too cautiously, namely, they judged that it was not good to reveal secrets of this kind to the world, so that vain

glory might more easily be avoided by him, and the evil-speaking of men, which finds something to blame even in the most holy. Others, however, from a zeal no less upright, judged that singular favours and heavenly gifts should be made manifest, that the faithful might be edified and the Lord praised in His servants. Nor are there lacking those who hold this latter view as more pious; nay they consider it necessary in these times, when devotion flourishes so little and charity has so cooled. And this is our opinion too; wherefore we reveal to the world, though only briefly, what God has wonderfully wrought in His servants; and in this place indeed so far as suffices that all may understand that St. Peter was endowed by God with the grace of healings; keeping this order (which must also be understood of the other graces freely given) that we report here what he performed during his life; putting off to another place very many things which happened after his death.

[116] He wonderfully meets the hunger of the brothers. By the working of miracles (virtutum), which is the gift of miracles, is shown the infinite power of God, who works in His servants for His glory and the manifestation of His majesty. With this gift St. Peter was endowed, as a few out of very many will make manifest. The blessed Brother was in charge of the convent of St. Mary of the Rosary, which, as we have said, stood in the desert, not far from the river Tiétar, two leagues distant from the nearest village. Winter was raging, nor could the river be crossed on account of the excessive force of the waters. Copious snow besides hindered both the brothers and outsiders; the former from going out of the house to beg alms; the latter from bringing them. They had consumed the small loaves which they had dried in springtime, that they might be a help in necessities of this kind, not very rare. For two, nay three, days they had eaten nothing except herbs, which with much labour they pulled out of the garden, frozen with snow and frost. The good father, seeing the want of his own, for which no human remedy now remained, fled to heaven. He calls all together into the church: and prostrate with them before the most holy Sacrament, he says: brothers, have confidence: without doubt the Lord will be present to those who labour. And behold, while all were persevering in prayer, it began to snow anew with such force that you would easily have suspected something more than human: God, namely, wished to make more clearly manifest the help which He was preparing for His servants. The storm thus growing, so much that it would have overthrown the confidence of anyone else, and a fairly long space of time having passed, the sound of the bell is heard at the door: the porter runs up, wondering that anyone should come to the convent through such inclemency of the air: he looks out through the grating of the door, and seeing no one, says according to custom: Deo gratias. Since no answer was given and it was cold and the wind was raging, he does not open the door, suspecting that the bell had been moved by the wind, or perhaps even that he had been tricked: he returns to the church; but shortly he is called again, so that all heard the sound. He goes back and opens the door, and finds a basket full of excellent white bread. Astonished and rejoicing, he runs to his holy Father, who with the rest of the brothers, going in the manner of a procession, hasten to the door, and there (for the porter had left the basket in the same place), witnesses of the divine mercy, they give thanks, looking round on every side to see who at last had brought those loaves; but seeing no one, all recognize a miracle, obtained by the virtue and merits of the holy Prelate.

[117] Something similar happens at Pedroso; I shall add two similar cases which happened while the servant of God was staying at Pedroso, where the Lord again came to the help of the extreme want of the brothers. So great was the inclemency of the air that they could not go out of the house to beg alms. And shortly whatever they had stored up was consumed. There still remained a single loaf, hard and small; which the holy Man orders to be divided into eleven parts, which was the number of the brothers living there. At the hour of dinner all assemble, bless the table, recline: the reading begins as usual, so that at least the soul should not lack the food which was lacking to the body. The signal given, all, like good poor men, eagerly seize each his own little morsel, kiss it: after the second mouthful nothing remained: yet all remain listening to the reading; while meanwhile the Lord takes care of them. For from a certain village, fairly distant and very poor, Serradilla (where the brothers did not even go for the sake of begging alms, nor did the inhabitants have anything to give), there unexpectedly comes a youth with abundant bread, fish, asparagus and oil, and, ringing the bell in haste, hands everything to the porter, and goes away without waiting for anything else. The porter, joyful, hastens to the refectory. Seeing which, all together give thanks to the Lord, who supplied so astonishing and so choice a dinner; not doubting that they owed all this to the merits of their holy Father, who at once ordered the fish and asparagus to be prepared for his sons.

[118] and again on another occasion. Another time the rains had been so great, and the torrents had so swelled through those mountains, that the brothers could go out of the house only with great difficulty, and could in no way cross the torrents. This pressure had already lasted so long that nothing at all now remained to eat. All human remedies for so great a necessity failing, God was present, who never abandons His servants praying confidently and humbly. He provided, therefore, at the intercession of blessed brother Peter, for the present necessity in this manner. From a certain village situated on the other side of the mountains came a man sitting on a strong horse (otherwise he could not have crossed the torrents), having with him a good alms of bread, which sufficed for some days, during which the storm lasted. Wonderful events of this kind, because they were frequent, were not made much of at that time; and now too similar things happen in certain convents, where they are held as miracles; which indeed I pass over here, lest I beget weariness in those who know and have experienced them.

[119] On a journey he receives bread with which to refresh his fainting companion. Once, making a journey, he had a young companion. It was a fast day, and the road very deserted. The latter wished to carry some food with him, because he foresaw that they would arrive late where they could eat. But the holy old man, trusting more in God, did not consent. When they had spent a great part of the day on the road, the youth began to suffer from sharp hunger; yet he did not dare say anything, especially because he saw no remedy for the evil. At length he was so pressed that he could neither go forward nor hide his anguish; at last, exhausted, he falls to the ground. The servant of God, pitying him, fled to Him who can do all things, and said: go, my brother, behind this thicket; there you will find something to eat. He breathed again hearing these things, and, forcing himself, reached the thicket as he could. When he came near he saw a spring and beside it a most beautiful loaf. Joyful, he at once calls the holy Fr. Peter. Both together eat the bread and draw water from the spring, giving thanks to God, who so solicitously takes care of those who for love of Him forget themselves.

[120] Likewise he uncovers a spring by which he cures thirst. Something similar happened when another companion of his was tormented by thirst. The servant of God, seeing it, moved with compassion, said: Do you see, brother, that little rock? I see it, father. Go then, he says, and lift the stone which lies there: you will find water to drink. The brother did what he was bidden, and uncovered a most clear spring, in which he refreshed his thirst, giving infinite thanks to God, who preserved on earth such a Servant, bringing forth waters from the rock by his prayer, like Moses of old.

[121] [Suffering from burning thirst, the Saint with his companion wonderfully come upon a spring.] Very many things of this kind happened, and especially one day when he and his companion were in evident danger. They were going through the mountains of the Moors in springtime, amid burning heats; and when they had come to a certain inn, there is set before them with much charity pork, very salty, which, even if there had not been so great a heat, was enough to kindle thirst. Shortly the holy Old Man experienced such fatigue that his companion, although he himself was fainting with thirst, almost forgot his own ill. Brought into these straits, he said: Brother, there now remains no salvation for us except from heaven: let us flee to the Lord. While they were praying, a bull, leaping out from the thickets, put both to flight; and so, driven far from the road they were keeping, taking a path, they climb up into the rocks: the bull follows, until they come to a spring, and then turns elsewhere. And they, now so exhausted that they could in no way go forward, drink from the spring; they are refreshed and fully slake their thirst; crediting their safety to God, who has such helps laid up for His servants: for they would never have come upon this spring had not that wild beast rushed upon them.

[122] He knows divinely the straits of a certain matron, and consoles her. He appeared to the holy mother Teresa of Jesus, as she herself testifies in her Life, which we shall also see below in her testimony concerning the virtues of this holy Man. So too, while a great jubilee was being celebrated at Madrid, he knew divinely the sadness or anguish of a noble matron, most devoted to him, who was living in Estremadura. Namely, in the village of Grimaldo lived Elvira de Carvajal; she was accustomed to confess to St. Peter, or at least, if he was absent, to some one of the Discalced fathers, whom she greatly favoured on account of the devotion which she had toward our seraphic father St. Francis. The end of the Jubilee was at hand. She sends a messenger to the convent of Pedroso, to bring a confessor; but in vain. The matron grieves beyond measure, and expressly declares that she will declare her sins to no other than the holy Fr. Peter, even if she were to be deprived of the Jubilee, even if she were to die. Her husband, thinking these to be womanish ravings, not doubting that she would confess to anyone at hand, summons from Plasencia a father of the Society of Jesus, to receive both his own and his household's confession. She remained afflicted, anxious, hesitating what to do. The husband took it most ill that his wife refused to confess to the priest whom he himself had summoned; he tried everything to turn her from her purpose. But in vain. She replied that the holy Fr. Peter had given her the nuptial blessing; that she held him in place of a father, nor would she disclose the hidden places of her soul to another; because she had perpetually found the highest peace and solace of mind in his counsels and admonitions. Finally she declared that she would rather suffer any troubles than satisfy her husband's wishes in this matter. After this, afflicted, troubled, dejected, she shuts herself in her room, now wishing to see or hear no one. It was already late, and on the following day she was to approach the sacred table: when suddenly a maidservant runs up crying: Good news, lady, good news! Father Fr. Peter of Alcántara is here, he is already near. She refuses to believe, suspecting that by this means they wished to beguile her grief. The maidservant calls God to witness that the thing is so, and that blessed Peter has already come under the door of the house. She rises eagerly, as one who by his coming was freed from so many

and so great troubles as she supposed. She hastens to meet him; but before she could utter even one word, the holy Father said: Daughter, let nothing of the kind ever happen to you hereafter; but use the confessor who is at hand: for know that I come from Madrid solely to receive your confession: I have run through so many leagues for your solace. At these words she remains troubled; but at the same time she recognizes that God Himself had wonderfully revealed her straits and grief. The husband shows himself pacified, and at the same time all, no longer harbouring any doubt about the miracle, celebrated the auspicious coming of the holy Brother with great joy.

[123] Many healings by the help of the cord or girdle which St. Peter had used. The wife of Bernardine de Medrano, of the village of Arenas, known for her devotion toward the holy Man, once asked for the love of God for the cord with which he was girded. He satisfied the wishes of the pious woman, who kept it carefully, making so much of this gift that she would not have wished to be deprived of it at any price. Yet she often lent it to others who asked out of piety, not without great solace, especially to women who had difficult childbirths: from the mere touch of that cord not seldom they either were delivered or at least were better. So a certain woman in labour was in such danger that the physicians believed scarcely a few hours of life remained to her. But she knew that one remedy still remained. There was present another woman who knew what things God had wrought by means of that blessed girdle, and she had it quickly brought. Scarcely had the woman in labour put it on herself, commending herself to the servant of God, when suddenly she brought forth two sons, and she herself was very well. And the matron Catherine ^a affirmed that she had seen more wonders of the same kind which the Lord performed through the girdle of His servant. She herself, once harassed by a grievous toothache, and having at the same time her ear and eye inflamed, had already used very many remedies in vain: her husband, seeing her suffering so, remembered the girdle, and wished it to be placed on her face. She orders her maidservant to take it out of the casket in which it was kept: then with great confidence she applies it to her face, teeth, ears, eyes; whence forthwith all pain ceased, the inflammation went away, the swelling disappeared; and perfect health returned.

[124] Many prodigies again performed by the help of letters of fraternity. By letters which they call of fraternity, signed by the hand of the holy Fr. Peter, God wrought very many miracles, healing some from infirmities of the body; freeing others from dangers, temptations and affliction of spirit, as a certain holy and esteemed woman affirms, who was accustomed to receive the brothers as guests and herself lived many years at Serradilla, a village of the Guardianate of Pedroso. Here the servant of God stayed for some time, and had given her letters of fraternity signed with his name. These she kept like relics, and never handled them without great reverence and tears of devotion; she affirmed also that in every need and in all straits she had obtained special graces from God by their help and the intercession of St. Peter; and that many others, to whom she had lent the aforesaid letters, had been freed from troubles and temptations from the time they had devoutly venerated them. Again others, tortured by intolerable pains of the head, were healed by the same remedy. Many other miracles and prodigies are related by which God commended His Servant; but they were not consigned to writing, for fear that they would affect us with weariness: so perversely, namely, did they judge of our taste. Now let us treat of the gift of prophecy, which follows next after the working of miracles.

ANNOTATIONS.

Chap. XIV. Of the gift of prophecy and of discernment of spirits with which the holy Fr. Peter was endowed.

The gift of Prophecy and Discernment in St. Peter. The gift of prophecy is a grace by which a man knows for certain what can be manifest to God alone. Since it is a knowledge of things freely future, it involves visions and revelations, by whose help they foretell things to come, or make known things past wholly inaccessible to human powers, or make manifest things present to be perceived only by the help of a miracle. This gift God communicates at times to His chosen servants, either as a sign of benevolence toward them or for the benefit of others; namely that they may receive the doctrine more favourably when they see predictions fulfilled exactly, made with such confidence and truth that you would believe them eyewitnesses. Hence also the prophets were of old called Seers, because they beheld future things as it were with their eyes… ^a. According to St. Thomas, among all the graces freely given, the gift of prophecy and of discernment of spirits most commends the Saints and wins authority for their doctrine, especially if the merit of life is added, as in our holy Fr. Peter, to whom God seems to have granted this grace on account of the continual converse which He had with him; because, as He Himself said, He cannot hide His heart from His friends. He foretold many things most clearly before the event; of others he forewarned, so that they could be guarded against. Some of these we shall report, which will suffice to demonstrate that our Saint was endowed with that grace, and that its effects reached men of every kind. So great was the skill of the Servant of God in keeping the heavenly secrets which he drew from the Lord's breast; and so great was the negligence of his brothers (I speak of his contemporaries) (unless we prefer to say it was humility, and contempt of themselves and of the world), that they have left us in writing almost nothing of the special favours and graces with which God heaped the holy Man. Nor will he wonder at such negligence who has recalled to mind the ancient custom of our province. Hence the things we have to say of his so many and so great revelations and prophecies will be few. What I shall set down here I found partly in memorials and loose leaves; partly they have become known by tradition and revelations.

[126] A remarkable example of the prophetic spirit is brought forward. Most worthy of memory in this kind is what happened to a man especially distinguished in this whole kingdom by the brilliance of his birth, whom St. Peter had formed from infancy, and to whom he had been guide and father in spirit: by whose admonitions and counsel he confessed and frequently approached the sacred table; he had fixed times appointed for prayer as also for other exercises of the virtues and of penance. When one day they were together, there came the news of the death of a magnate, whose distinguished domain that youth was to obtain by inheritance. He exults with joy, as is wont to happen at that age, and prepares to set out at once. But the servant of God, taught from heaven, earnestly begs him to abstain from this journey: but he would hear nothing, alleging that he was being urged by his kinsfolk, and had nothing to answer them unless he set out at once. Then, taking him aside, the holy Man said: I see that you rejoice in this inheritance; but if you knew how great adversities await you hereafter, you would acquiesce in my counsel. Remember, son, the things you have learned from me, the holy works to which you have given yourself, the unblemished life which you have led until now. Recall to memory how often, after receiving peculiar gifts and graces from the Lord in prayer, you came to me inflamed with the desire of suffering for the love of God and of shedding your blood. My father, he said, so I feel now too; and on every occasion I shall bring it about that I show myself forgetful neither of the heavenly benefits nor of your admonitions. But, son, if after a little time you should see yourself despoiled of the inheritance which you will now enter upon, would you bear it patiently for the love of God? I would bear it patiently, he said; for I would not wish to lose heavenly things for earthly. And if besides, he said, you were despoiled of honour and good name, would you have patience? I would, father; since God Himself humbled Himself and suffered much more for love of me. And again: if, stripped of goods and good name, you saw those very ones who by nature's guidance ought to help and protect you in the number of your persecutors; so that they wished not only that you be despoiled of all your goods, but would even inflict death on you if they could; would you bear it patiently for the love of God? Then, greatly troubled, the youth answered: since these things, my father, do not touch the soul, whatever I may suffer in the goods either of fortune or of the body, I would try to bear patiently for love of Christ. Come, my son, said the holy Old Man, gravely moved, if beyond all these evils your soul too should remain mortally wounded for some hours, because, namely, blinded, you rose up against God, and therefore were imprisoned, condemned, branded with the utmost infamy; would you still keep patience for the love of God? Hearing these things the youth stood as if struck by lightning, and scarcely master of himself said: May God by His powerful hand keep me, that I may never offend Him! May the Lord be present to you, son; and may He strengthen your mind with patience against all the things that could happen and befall you, said the holy Man with an immense sigh. The poor youth departed, consumed with grief and sadness, and on the following day undertook the proposed journey: on which he fell in with a man flourishing in nobility and learning, but infected with heresy, by whom he himself was wretchedly seduced and lived as a heretic for twenty-four hours. Whence a little after all those evils which blessed Peter had foretold came upon him. For he was arrested, condemned, defamed, deprived of his domain: he had his kinsfolk hostile, nay his very mother and brothers. That unhappy youth, recognizing the prophetic spirit of the servant of God, feeling how preposterously he had acted in not following his counsels, narrated the whole matter with many tears to two religious known to him, who visited him in the prison in which he was detained by sentence of the Office. And from his great contrition and the sincerity with which he acknowledged his error, one could see with how pure a milk he had once been nourished.

[127] [Taught from heaven, he foretells to a dying matron that she will go straight to heaven.] When he was staying at Valladolid, he visited a matron who was gravely ill: standing by her bed he was suddenly rapt in spirit, and said to himself, without attending to his own words: in a very short time she will be in purgatory. Those who had heard those words exclaim: What does this mean, father? Tell us what it is. But he would not answer; nay, because they were importunate, he rose as if preparing to depart; and blessing the matron he said: May the Lord accompany you, blessed soul. As he uttered these words the sick woman expired; all desiring to become sharers of her lot, because they heard that she had flown straight to heaven, and that this had been revealed by the Lord to His Servant, who, although he tried to hide the heavenly gift, God Himself made manifest for His glory.

[128] He foretells that a certain brother will be seized with fever. St. Peter was on the road with another brother, named Gaspar of St. Joseph, who, running ahead, drank from a spring without having first asked leave: to whom

coming up he said: Why did you drink without leave? You will pay the penalty, you will lie seized with fever for some days, during which you will lie sick in the village to which we are going. On such a day I shall send someone to fetch you, for you will then be well. The brother was quite well when the servant of God said this; shortly afterwards he began to be ill; and when he reached the designated village he had been seized with a sharp fever, with which he lay sick for as many days as he had said; and when these had elapsed, since he had to depart, the fever had entirely vanished. Whence there shine forth both the spirit of prophecy and the virtue of obedience, which God esteems so much that He does not permit His servants to depart from it even in the least, such as is having drunk so little water amid the heats.

[129] When he was in the convent of Arenas, he had sent from there to the convent of the Blessed Virgin of the Rosary, five leagues distant, He knows what two absent brothers are experiencing on the way. two brothers, one older, the other younger. When they had departed, a storm burst with hail, lightning and thunder. The others who had remained at home, pitying their brothers, addressed St. Peter: In how great danger, father, they exclaimed, are our brothers on such rough roads; and especially brother Michael (this was the name of the elder). Do not be anxious, he answered: for at this moment that brother is saying the Gospel of St. John: In the beginning was the word. And where such holy words resound, no danger lurks. They noted the hour at which he said this; and when the younger brother had returned, he related that he had been in no danger; and that brother Michael, during the whole time the storm lasted, had repeated the Gospel of St. John, as the servant of God had foretold.

[130] He foretells to a woman that her coins will be restored. In the same village of Arenas thieves had taken some coins from a poor woman, who, much afflicted, went to the servant of God for consolation: for the poor and afflicted were wont to seek solace with him. She asked that out of charity he would pray to God to give her either patience or procure the restitution of the coins, because she was very wretched and needy. The good woman is raised up by his words, and departs full of confidence. Nor did her hope deceive her: for on the following day she recovered the coins taken; without knowing how, except that she was persuaded it had been done by the prayer and merits of the holy Fr. Peter.

[131] He foretells to a youth that he will enter religion. Passing one day through Oropesa, while making for the convent of the Rosary, he entered the college which is had in that place, in which students study grammar in great number. They, when they see him, run up; devout and reverent they kiss his garments, asking a blessing: and he lays his hand on the head of one of them, saying: This one will shortly send the world a notice of dismissal. Hearing this, the youth is astonished: for he had never thought of anything of the kind. Nor did less wonder hold the rest, when a few days later they saw the prediction of the holy Man fulfilled: for that youth took the habit and remained faithful in his purpose with much sanctity.

[132] The straits of St. Teresa become known to him. When he first saw the holy mother Teresa of Jesus, he indicated whatever she had suffered. That the first place among all those troubles was held by the contradiction which she had sustained on the part of good people; and he asserted that matter for suffering of this kind would not be lacking to her through her whole life. Which also happened: she sustained many troubles from good people, especially at Ávila, where she was then living, even from her own confessors, to whom her spirit was not sufficiently known.

[133] He foretells that a boy of five will shortly die. Balthasar de Frias, a man most devoted to our Saint in the village of Arenas, had a son, almost five years old, afflicted with four abscesses of such infection and danger that he had already been abandoned by the physicians. His father, consumed with grief, decided to meet the holy Man to implore his prayers earnestly; but he happened to be absent at that time. But at night he appeared to him, saying: It is not the will of God that you should enjoy this son. And so it turned out: for although he recovered for a time, nevertheless in the following year he died.

[134] Very many other things were made manifest to him. Many other and greater things are related which the Lord made manifest to His Servant, which tended to His glory and the salvation of neighbours, and which were all fulfilled in their time. But let what has been said so far suffice, joined with what we have narrated above concerning revelations: for these are species of prophecy; which, as the Saints say, properly consists in the knowledge of things inaccessible to us without divine manifestation. That very many things of this kind were known to our Saint is beyond doubt. Moreover the grace of discernment of spirits, of which we shall presently treat, is, according to St. Gregory, another species of prophecy.

[135] On the discernment of spirits. The gift or grace called discernment of spirits is a certain intimate knowledge and judgment which God communicates in His Church to particular men for the good of souls, especially to prelates and others on whom their care is incumbent, that they may discern with what spirit and intention, whether right or evil, men speak and act, especially in matters pertaining to faith: for there are wont to be many false prophets, assuming the mask of truth, whom St. John bids us both to avoid and to try, looking whether they are moved by the spirit of God or not. So too not seldom Satan transforms himself into an angel of light, so that the faithful remain in suspense about doubtful cases of great moment, and do not know whether their desires, which not infrequently lack prudence or certainly are not such as they seem to be, are from God. Discernment of Spirits, therefore, is a knowledge given from heaven, and a light peculiarly sent by the Holy Spirit for elucidating things which otherwise are obscure and doubtful to us or to others; for knowing what lies hidden in hearts, and for judging supernatural movements. That the holy Fr. Peter was endowed with this appears from various cases, and especially from those which happened to him with the holy mother Teresa of Jesus and her confessors, as they are narrated by Fr. Didacus de Yepes in the commentaries on her life, where he treats of revelations.

[136] To St. Teresa, being amid anxieties For although all the benefits which the Lord so generously bestowed on that blessed Virgin were sealed with a certain heavenly seal, so that they could not be of doubtful credit: yet since she trusted herself so little, and on the other hand was not ignorant of the craft of the demon, she was accustomed to render an account of everything to her confessor and to other men whom she judged most fit to detect any frauds. For this was customary with her, to leave nothing undone from which she might hope for anything toward her progress. But she found no one by whom she was understood; nay she bore many injuries, labours, troubles and persecutions, as she herself declares in her life; nor were there lacking those to whom she seemed to be moved by the demon, and so in need of exorcism. Yet she could not persuade herself of anything else than that she was led by a good spirit. Hence, fleeing to prayer, she complained to the Lord of such great troubles; from which indeed she always rose consoled and increased in strength. Nevertheless she did not dare to contradict others, lest, what she feared more, she should be accused of pride. At length her confessor pronounced that there was no doubt that she was being deluded by the demon; and accordingly ordered that whenever she had a vision she should sign herself, and stretch out her hand clenched into a fist ^b, affirming that by this means the enemy would be driven off. All which vexed the holy Mother beyond measure, since she believed for certain that she saw God, whom she begged with many tears that she might walk free from all deception. Afflicted too much amid these torments, she continually held a cross in her hand, so as not to appear to be signing herself all day long. She used this defence, namely, against him who by that sign defends and has redeemed us. At length she saw clearly that she was understood by no one; nor yet did she dare say this to another except her confessor, from whom she wished to hide nothing: but he disapproved of everything.

[137] [St. Peter meets her, and declares and proves that she is moved by the spirit of God.] At length it pleased our Lord to give a remedy to such great evils. For at that time there came to Ávila, where Teresa was then living, St. Peter of Alcántara, to whom the holy Virgin at once opened her mind: rendering as well as she could an account of her whole life, and of the manner which she kept in prayer; although, as she herself confesses, she did not know how to explain these things so clearly as she afterwards learned. But Saints easily see through one another. Add that the servant of God, endowed with a special grace and taught by long use and experience of spiritual things, knew the heavenly ways. Dealing with her, therefore, he easily recognized by what spirit she was led, namely the divine; he advised that there was no reason for her to be anguished; but that she should rather praise God; finally he asserted that nothing, if you except the things pertaining to faith, ought to be more certain to her than that she was led by the Holy Spirit. Then he resolved certain doubts and showed that her fears were vain. Besides, he dealt with her confessor and with a certain other person, the principal mover of the whole storm: bringing many firm reasons by which he showed that the way on which the holy Virgin was walking was right; and he asked that they would hold this as certain, nor thereafter disquiet her; but permit the spirit of God to work in her; that there had been no reason why they had opposed her for so long a time. And indeed it was twenty years during which Teresa suffered those contradictions, because she found neither confessor nor anyone else who understood her; until at length she came upon St. Peter. How diverse are the things which the same spirit wonderfully works, so that they are not always sufficiently distinguished even by those who otherwise have made very great progress in the spirit, although even this itself is very rare in our miserable times! The holy Mother drew very much solace from this conversation, and rendered immense thanks to the Servant of God for the light received.

[138] St. Peter was an eminent master of the spiritual life. Eminent was his gift of discerning spirits and of elucidating spiritual things, by which he judged of vices and virtues, of prayer, of the state of perfection of souls, of the way which each should choose or avoid, which last is of such moment when it is a question of embracing or changing a state of life. Hence the Apostle warns that not every spirit is to be believed. And our holy Father Francis prescribes in his rule that, if anyone asks for the habit, it be proved before all things whether the spirit is from God. This gift was eminent in St. Peter both through his whole life and in particular cases; but especially after he became superior and began to have the care of souls. Great was his prudence and discretion in all the things he treated: of which a sufficient proof is had from the multitude of men who flocked to him as to an oracle for the sake of asking counsel. When those came who asked entrance into religion, as soon as he had seen them he perceived the secret and hidden things of their heart, as if whatever lay hidden within were before his eyes,

had seen it: some he dismissed; others, though they had come less apt and prepared, he admitted, foretelling what would happen to them in future, as certain of his contemporaries relate. Which again show how much we must lament, and how little worthy of pardon are those who so lightly passed over things so worthy of memory.

[139] The Saints sometimes knew the hidden things of hearts; The grace of discernment is sometimes joined with the knowledge of inmost thoughts (which is the privilege of God alone); with this too we see endowed the first founders of the Church, who had the hearts and minds of those with whom they dealt clearly seen. The divine majesty is wont, but only on singular occasions, to give the same knowledge to His chosen servants, by means of which, since they know many things inaccessible to others, we see them use such great circumspection and discretion in giving counsels; nor do they ever use that knowledge except for the utility of others, that they may either amend or further perfect their life. So Christ acted with the Samaritan woman, declaring her sins that she might be converted. And to Nathanael He said that He had seen him standing behind the fig tree, that He might advance him the more in His love and the divine service.

[140] which also happened to St. Peter is proved by a singular example. I shall record here a singular fact which happened to our Saint with a woman who had for a long time now been joined in wedlock with the demon. He, that he might bind her the more closely to himself, fattened her with every kind of delights, so much so that she aspired to no other heaven than the pleasures of mind and body which she enjoyed. One day, when it was already late, she was standing at the door talking with some other women, while St. Peter happened to pass that way: when they see him, all at once run up and kiss his habit; but she holds back. The Saint looks at her with fixed eyes, and after he had spoken a few words to the others, he takes her aside, and in the sight of the others sits down on a bench, she standing upright. He utters some words about the salvation of the soul, to the end that she in turn might speak; but she remained mute, as she was wont to do in the sacred tribunal, the demon, namely, persuading her. Whatever he said or asked, she scarcely answered; pretending to know nothing, as is customary with those unwilling to make their mind manifest. The holy Man would have wished that she should say at least something, lest she should suspect whence and how he had known the secret. But when he found that he was profiting nothing, at length he said: Listen, daughter. Do you not remember that on such a day, in such a place and hour, this and that happened to you? Then he set out one by one whatever she had treated and done with the demon. The woman stood astonished and confounded: for she saw that the holy Man could not have attained these things except divinely. She confessed the truth, therefore, blushing before him, but at the same time fearing for herself from her black husband. After this blessed Peter prescribed the things which would serve for the remedy and consolation of her soul; and he ordered her to come on the following day to the convent to lay down her sins; nor to have any fear or dread of the demon, who, seeing with shame his arts deluded, would now dare to undertake nothing. Besides, in the name of God he commanded the demon that thereafter, departing from this woman, he should go off into his abyss. Which also happened, nor did she ever afterwards suffer any trouble; and she fulfilled whatever the servant of God had commanded. More of the same kind would have to be added here, had not he himself so carefully striven to keep his secret to himself, nor his sons laboured under such great carelessness in recording those things which they had at least partly known. For those with whom he lived confess, and that taught by their own experience, how illustriously he was endowed with the gift of discerning spirits, so that you would say he perceived on their foreheads what was done in the secret of hearts.

ANNOTATIONS.

Chap. XV. Of the graces of speaking various kinds of tongues and of interpreting Scripture.

St. Peter did not receive the gift of tongues properly so called; Among the graces freely given St. Paul numbers the gift of tongues; with which the apostles were endowed: for since there was so great a diversity of peoples and nations to whom they preached, it was necessary either that they should speak the proper tongues of each (which is more likely), or that they should be understood by all, although they used only their own. St. Peter of Alcántara did not enjoy this gift, inasmuch as he did not need it; since he dealt only with his own nation, and accordingly the reason ceased for which it is wont to be granted, namely the profit of neighbours. Nor did the lack of that gift diminish the perfection of his sanctity. For although graces of this kind greatly commend and help those who have received them, yet God does not grant them in regard to those who receive them, but for the profit of the faithful and the conversion of unbelievers. Since therefore it was incumbent on the Apostles to announce the Gospel to the whole world, sunk in so many vices and sins, and labouring in such blindness in the midst of idolatry; it was necessary that they should be endowed with this grace no less than with all the others. It was otherwise with our Saint, who did not discharge the office of preaching outside the limits of the Spains, nor accordingly found occasion to use the gift of tongues for the salvation of others. Whence his intimates make no mention of it, although they generally assert that he was prevented with every kind of grace, and bring forward at least some proofs of each.

[142] yet the efficacy of his speech came very near to this gift. This, however, is certain, that since he was selected by the Lord as an eminent doctor for instructing and guiding many in the way of God, he at the same time also received a singular gift, by whose help he explained the things pertaining to the spirit or to prayer with such lucidity and clearness that he was most easily understood by all: which you would with full right call a grace: for this consists not in the mere variety of tongues; but also in the wisdom, efficacy and clearness with which one uses one's own tongue for the utility of all whom one undertakes to instruct. How much that holy Man shone forth in this kind appears both from the manner, ease and perspicuity with which he wrote of prayer; and from what the disciples, whom he had in so great number, relate of the method by which he spoke of the things of the spirit and of the modes of prayer (generally so profound and sublime) that there was no one who did not easily grasp his doctrine. This gift comes very near to the grace of tongues, which are learned in a certain heavenly school, in which He holds the chair who is wisdom itself and the most excellent master of tongues, and He communicates them to those whom He has chosen as doctors of the spirit and of prayer, such as the holy Fr. Peter was, no less eminently versed in mystical Theology than those are wont to be in any other faculty or science who have taught it for many years.

[143] He enjoyed an illustrious gift of directing souls in the spiritual way; by words Endowed with this knowledge, which he had not acquired by study but infused from heaven, with the addition of so long an exercise of prayer and contemplation, he directed souls in the way of the spirit most perfectly and most sweetly, raising them from degree to degree up to the very centre of all goods. Nor was he himself only a guide to very many in the way of God, but he also formed many disciples, who thereafter were most illustrious men of prayer and distinguished masters of spiritual things. The brothers sometimes asked that, for their edification and instruction, he would explain certain lights received from God in prayer. He answered humbly and prudently: Do not, sons, seek revelations, nor wonderful or extraordinary doctrines, but those which Christ set forth in the Gospel and the holy Roman Church teaches: for frequently in those the devil transforms himself into an angel of light. Love the cell and recollection of mind: for there the word of God is heard: set your hearts before Him reverently, and give them into His hands free from every other affection. Apply yourselves much to prayer and heavenly converse, whenever, namely, obedience permits: for as long as you are devoted to such exercises you will walk secure, and the Lord will walk with you. Consider, sons, that prayer is the virtue most proper to religious; and an exercise of such moment in the spiritual way that what is the measure of prayer is wont to be also that of virtue and sanctity; and the more the soul is attached to it, the farther it will be from all offence of God. For prayer is the bulwark of His commandments and of our holy rule. Whoever, therefore, desires to be free from sin, let him use the remedy of prayer. Not that prayer comprises all the virtues at once, and by itself alone suffices for justification; but, as a certain Saint said, that it is the efficient cause of every virtue and justice, and the instrument by which these are obtained from God, together with the light and increase of spiritual grace; for it fosters all the virtues, ennobles the soul, enlightens the mind; nor is anything conducive to sanctity and progress implanted in the soul except by the way of prayer. Accordingly he is to be held the more holy and the friend of God who is found more given to prayer and persevering in it.

[144] and by writings. Counsels of this kind he gave them when they questioned him, which frequently took place: for they were greatly consoled hearing them, and indeed always with great humility and desire of perfection; they urged also that he would hand on some things in writing, from which they could thereafter draw counsels for their direction. Although he was so small and mean in his own eyes, he set his hand to the work; not that he wrote many volumes, like certain other Saints, but what he left us in this kind, though it be little, shows by how generous a spirit he was led, with how ardent a zeal he burned. He wrote, namely, a treatise, small indeed but at the same time very copious, as a rule and compendium of doctrine suited to spiritual men, in which he also indicates the ways by which in this way one must strive toward perfection. In this little book is contained whatever can contribute to holiness of life. They say that it was the delight of the learned, spiritual and holy man Fr. Louis of Granada, and the beginning of so many eminent and salutary books which he composed with such fruit and learning on prayer and meditation ^a.

[145] He excelled in the gift of the most sublime contemplation. Finally all assert with one voice that the holy Fr. Peter had the mysteries of prayer and contemplation thoroughly understood. Nor is it wonderful: for it was fitting, nay even necessary, that he on whom it was incumbent to teach the others should himself be illustriously taught; and

that he who was to lead others by the hand in so perfect, so sublime a way should be an exemplar of perfection, a specimen of penance, an abyss of humility and a compendium of all the virtues. Wherefore God granted him so wonderful a gift of contemplation that he ascended through all its degrees of which the Saints speak, until he attained to those contemplative men who, few in number, were eminent above the rest. In the midst of business he found the solitude of the desert, and enjoyed such freedom of soul as if he had been in the wilderness: which those very contemplative men judged very difficult to obtain. Cassian narrates of the abbot John, an eminent follower of contemplation, that he had fewer raptures and ecstasies in the convent than in the desert; but he said that this lesser fervour was made up by the merit of greater obedience. The holy Fr. Peter heaped up both: for whether he was serving the brothers, or preaching, or directing by his counsels others who ran to him in great number, or founding convents, administering the whole province, or occupied with other cares and business; he enjoyed no less recollection of mind than when he was alone and solicitous about nothing. Thus joining the good part with the best of the two sisters to whom it befell to receive Christ as guest.

[146] St. Peter profited others without harming himself. God chooses such men as can profit others without harming themselves, namely the perfect, the humble, those distrustful of themselves, despising whatever the world loves, having their confidence placed in God alone: but those who are not strong, nor firmly rooted in virtue nor entirely mortified, devote themselves to works of zeal at their own and others' peril; since they must add strength to the infirm and raise up the weak, and move among men, converse with women, in a word, be occupied with exterior things, without ceasing to give themselves to God inwardly. Let them believe me and not cease to be solicitous; it is a great and difficult thing, without one's own harm, to deal with seculars, to live in the world, to handle its business, to accommodate oneself to its ways, and nevertheless to be a stranger and an enemy to the world, and so to lead one's life as if in exile: otherwise one walks through the midst of abysses: in fine, they must be angels in the flesh, not men. And if they are not such, God does not permit them to go out of the cell: for they would take more harm to themselves than gain for others. For we do not live in those times, nor move among those men, who bear with the defects of preachers and of others treating the things of the spirit: however much they have striven to hide them, they will appear the more quickly and be thrown in their face. For among whom do they move, if not among the followers of the world, scrutinizing the least things, ready to exaggerate a defect, to diminish virtue? Like a sieve, which, letting the fine flour through, keeps the bran.

[147] Of the gift of interpreting sacred Scripture; The grace which the Apostle puts in the last place is called the interpretation of speeches, which is a singular knowledge of explaining obscure passages of sacred Scripture; a truly divine knowledge, surpassing all the powers of created intelligence, not to be compared with human arts or studies, but given divinely. This St. Peter of Alcántara obtained from God by means of prayer, by whose help he explained many very obscure things from the Scriptures in a manner so sublime and in a sense so Catholic and so conformed to the spirit of the saints, that many most learned men confessed that by conversing with him they had understood not a few things which before they did not grasp, and had recognized that there is another theology far more sublime, which is not learned in the schools, but which is from on high; and so much the nobler because it generates a mystical and intimate knowledge of God, by which at the same time we experience how sweet the Lord is: a knowledge, in fine, secret and hidden from the wise of this world, trusting too much in their own perspicacity and ingenuity.

[148] with which St. Peter was eminently endowed. He enjoyed besides an excellent memory, so that he held a great part of Scripture. Whence he frequently declared to his brothers and to other learned men coming to him the loftiest mysteries, and explained most obscure texts from the Psalms and the Epistles of St. Paul. And although in these he was helped by the illustrious intellect with which he was naturally endowed, yet the chief source of that astonishing knowledge lay hidden in a supernatural gift communicated by God through prayer: which indeed was clearly enough established from his perspicuous and simple manner of interpreting the sacred pages, the understanding of which is obtained not by the knowledge of languages and sharpness of intellect, but rather by profound humility and contempt of oneself, joined with an ardent desire of obtaining from God the heavenly light, which far prevails over all other aids. Instructed by this divine light, he fed the flock entrusted to him not only by examples and works, but also by the food of doctrine and the word; which is not given to very many others, though they be more learned: for, as St. Gregory has it, sacred scripture is an ocean in which great and humped camels are submerged, while little white lambs swim through sweetly.

[149] The end of the aforesaid gifts is habitual grace. The end of all the gifts mentioned is habitual grace, which adorns the soul, frees it from sin, makes it a partaker of the divine nature, and so exalts and ennobles the just that they are named and are sons of God: nor does habitual grace excel only the graces freely given, but also the infused virtues themselves ^b. The graces freely given with which St. Peter was endowed; the gifts and miracles, performed both in life and after death, are infallible proofs of indwelling habitual grace and sanctity. All these things, further, together with the exercise of the virtues, show sufficiently the excellence of that holy Man.

ANNOTATIONS.

Chap. XVI. Of the natural graces and other virtues which the holy Fr. Peter of Alcántara had.

St. Peter was venerable in outward appearance, God distributes natural gifts to individual men, by which they may render Him due service; but He does not bestow all things equally on all: to one He grants a happier intellect, to another a better will; to this one a mind more inclined to this, to that one to that; to one greater strength, to another greater dexterity, and so on. Nor are these given in vain, but that each may praise the Lord according to his talent and faculty. God was truly liberal toward this His Servant, endowing him copiously with natural graces. For he was of becoming and venerable stature (Compare Prelim. Comm. n. 2); of excellent build, and with a fitting harmony of the limbs among themselves he had whatever makes for a good bodily habit: not corpulent, but rather slender, lean and juiceless; his hands and feet as if compacted of roots, and of a burnt colour, which for a great part came from the asperity of his life. Of a noble mouth, he had a well-ordered beard; his head was bald; from the gravity of his countenance and so venerable a bearing shone the worth and excellence of his soul. By the sole modesty of his eyes, his mortification and the decorum of his face, he moved those standing by to be converted in confusion to penance. His look was most pleasing to all, and in his whole bearing he breathed affability. Who would doubt that in such a body there lay hidden a most illustrious soul, most copiously adorned with gifts both natural and acquired?

[151] of a ready, prudent and strong intellect. He was endowed with a vast intellect, a most ready memory, a wonderful, sound and mature judgment in all things; he enjoyed great prudence, not indeed that which is of the flesh, or is generated by human reason and is sought by the children of this world; but heavenly, and infused by the Holy Spirit: which virtue is proper to those who preside, ordering all things to the proposed end. For this is, as St. Ambrose has it, that which perfects the whole, nor without it can a man perfect in religion be found. This virtue the Servant of God had, by which he governed so many convents for so long a time, and that with the highest perfection, as we shall presently see. Nor was his fortitude less: amid troubles and persecutions he was constant, armed with patience and confidence in God, who had endowed him with a manly and invincible mind. He feared nothing; he was disturbed by nothing: he bore great things, he suffered; but he also overcame and conquered: because he had a vast heart and a generous breast, so that he bore prosperity and adversity with an even mind; not letting himself be disturbed by the latter, nor elated by the former; enjoying perpetual tranquillity and peace. He was also a man of great counsel. Before he spoke or acted, he meditated long and much. There were added mature age, long experience, joined to a holy and exemplary life, all which are necessary for one to be able to help others with counsel: whence his opinion was of great weight in the conduct of affairs, because it was also ordinarily more secure and went more plainly to the goal. He kept a most pure conscience, conversing continually in a singular manner with Christ the Lord, to whom he was always present, forgetful of himself and his comforts: in all things he looked to nothing but the glory and praise of God, who therefore, as to a faithful servant, entrusted to him very many heavenly secrets in revelations and visions, and heaped him with great benefits.

[152] His humility, gratitude, meekness. Above the rest, however, stood out his profound humility, which leaves the soul empty of all earthly things, so that it may be filled with the gifts of the Holy Spirit, and yet not on that account be puffed up or vanish. There was added so deep a knowledge and contempt of himself that, lowering himself at the feet of all, he judged himself the last, and unworthy to be looked upon by God and men. While he lived in community, before all he undertook humble and mean offices, such as sweeping and washing; he eagerly seized the basket with which to collect the dirt, taking it ill if anyone else snatched it away: and, although prelate and a man of such dignity, he said his fault in the refectory, another presiding, to whom he showed reverence and obedience like a novice. He ate prostrate; he kissed the feet, and if anyone refused him this, he did not approve, saying that it was of greater humility to offer them than to kiss them. From this virtue arose gratitude toward God for benefits received, whence he prepared for himself other greater ones. Nor was he grateful only toward God, but also toward men: whatever they performed or did, even if it was very slight or due, he gave very many thanks: for he judged that he deserved nothing, and accordingly whatever they did he held as a benefit. What wonder that he felt so toward those who did him good, since he was grateful toward those who persecuted him, and assiduously commended them to the Lord in his prayers? He was of excellent meekness, receiving all with love and charity, preventing them with honour, fortifying each with his patronage.

When he was visited, or himself visited seculars, he used pleasant conversation; courteous and urbane, though sparing of words; and since besides he was very discreet and perspicacious, whatever he said profited others: for he easily grasped the condition, spirit or disposition of each, and directed his counsels where it was most expedient. To nobles and men of the first rank he opened his mind freely and plainly, nor did he abstain from reproof where it was necessary. Wonderful was the efficacy and force of his words for moving hearts, bending wills, smoothing difficulties and contradictions. Whence not seldom he unravelled and settled affairs previously insoluble, which no one knew how to approach; but he threw himself into the midst of the storm, and shortly peace and tranquillity returned; as was to be seen especially in certain affairs so arduous and intricate that no one else dared set his hand to them; but he, by a prudence certainly more divine than human, brought them to a happy end, both parties applauding.

[153] He was greatly esteemed by all for his eminent virtues. All had a great opinion of him, and from every side they ran to him, whether nobles or plebeians; he gave them heavenly counsels, held spiritual discourses, by their own nature already so efficacious, but far more efficacious when they come forth from the mouth of Saints; for then indeed, like fire, they kindle and consume hearts. Some went away consoled, others with the purpose of amending their life; others, enticed by the sweetness of his discourses, sending the world a notice of dismissal, entered religion. He was an enemy of affectation and simulation; he did not bear any artifice in speaking or acting; above all a lover of sincere truth and religious simplicity. He detested a lie, however light, or committed for praiseworthy ends; in the same place he held ambiguous words and expressions bearing several interpretations; for whatever was in any way contrary to the sincerity of truth was repugnant to his spirit; and he used to say that those liable to such defects were not apt for attaining perfection. In fine, he was a man perfect in every kind of virtue, and to be numbered among the most illustrious and most eminent of our nation, nor inferior to those who excelled in the other provinces and kingdoms. And here I should easily be carried away by love of that first parent of ours, had I not proposed to myself to say something also of his sons. I shall tell, then, now how he conducted himself toward them while he was prelate.

Chap. XVII. How the holy Fr. Peter of Alcántara conducted himself while he was over others.

He went before his subjects by example. During the time in which he discharged the office of superior, the holy Fr. Peter showed himself adorned with all those graces of which above; namely wisdom and much knowledge, gifts most proper to prelates and superiors. Wisdom, that it may be perfect, must comprise many things; and first of all the knowledge of that holy law which is contained in the sacred scriptures; that he who presides may not be ignorant of what is to be said, what is to be done: for words and discourses avail little or nothing, as also any speculative knowledge, unless it be brought to practice, and teach how to set one's hand to the work. The office of a prelate is to go before the others by life and example; nor does it suffice to have handed on the precepts of wisdom by words, but examples of the virtues must also be added, so that what is known and taught may be made living, come forth outwardly, and be read as it were written in the hands and works. It is necessary therefore both to teach and to do. Both our holy Prelate performed for his sons; although rarely will you find these two joined in other rulers, though they are so necessary, and the lack of either turns to no common harm. Example being lacking, precept contributes little, nay generally harms and is turned into a fault. For the rest, we have already unfolded very many things about both in what was said above. But since doctrine joined with holiness of life is not without danger of vanity and pride, while he who is thus over others easily exalts himself and regards the flock of Christ as his own; it is necessary that the prelate excel also in humility and knowledge of himself: for so great is our frailty that it is to be feared lest, from so eminent a place, our eyes be disturbed by dizziness, and we forget ourselves entirely. Not so St. Peter; but continually mindful of his own abjection, if he did anything good he at once referred it to the source of all goods, repeating to himself: What hast thou that thou hast not received? or: I am an unprofitable servant. He carefully set before his eyes the principles of his vocation, knowing that he had received it for this end, that he should be in reality what he was called by name; despising the world and its honours and gifts, solicitous solely for true glory, which neither depends on the number of years nor rests on fame or the esteem of men. Hence he turned the eyes of all the brothers upon himself: they marvelled at the examples of the virtues, the gravity of his manners, his zeal, mortification, humility, obedience, silence, prayer, recollection, and the rest of what is as it were the furniture with which the soul is enriched that has voluntarily embraced the poverty of Christ.

[155] Very often he was elected superior. As often as it was permitted they elected him their superior; several times he was guardian, definitor, and afterwards provincial of St. Gabriel, which office he discharged first of all the sons of this province, although among the original founders many men distinguished for sanctity were numbered: and the historiographer of St. Gabriel writes that he showed most illustrious examples of the virtues, reformed many things which had already begun to fail, and renewed the original spirit of perfection. When on another occasion a provincial was to be elected there, it happened, contrary to custom, that the votes were divided equally between the holy Fr. Peter of Alcántara, whose zeal in perfecting the reform and whose right administration, no less than his copious experience, were known to all; and the blessed and illustrious servant of God Fr. John of Aquila, one of the most distinguished men of the same province. Him the kings of Portugal D. Sebastian and Henry (the latter's great-uncle, afterwards king) greatly esteemed, and venerated as a Saint. Nor undeservedly: for he was a man of the loftiest prayer and contemplation, so that he frequently had ecstasies and raptures, and was seen raised in the air, surrounded with a glowing splendour; most loving of penance, poverty, recollection, he lived for a long time in a solitary and very tiny cell, woven of little rods and leaning against the wall of the garden; where, although he neither admitted nor spoke to any outsider, yet the aforesaid and afterwards unhappy king Sebastian met him, before his expedition into Africa, the ill-fated outcome of which, nay the consequent loss of the whole kingdom thereafter, the servant of God is thought to have known divinely. For, asked by the king what he thought of such a war against the infidels, he answered, adjuring him to abstain from this undertaking for the present; for it could not succeed happily, after he had despoiled the churches of their goods for this purpose. And besides he strove to deter the king from his purpose by very many other reasons. He, however, since he greatly esteemed him and venerated him as a Saint, departed sorrowful, as appeared from his face. These things, however, have not been said as if we intended to weave his life (for this will be written better by another); but that it may be understood whence the difficulty of this election arose: for since both were holy men of pre-eminent merit, they went to the vote several times, and yet the matter was not concluded, the individual electors being persuaded that their vote was given to a worthy man: and if anyone on one side changed it (in regard, as one may believe, to the General who presided, lest he be wearied or suspect obstinacy), at the same time also, God permitting, another failed on the other side, so that the votes remained equal between men equal not only in virtue, but also equally fit for the end intended by the divine majesty, as was afterwards proved by the event. After so many revolutions of the votes, returning continually with the same number to each side, without any appearance of quarrel or disturbance, all decided to compromise upon the Minister general, who according to his prudence should name the worthier, to whom all promised to show obedience. The compromise made and accepted, the General began to consider the matter carefully and maturely before God. Seeing equal merit on both sides, equal sanctity and zeal, he remained perplexed, lest, while pronouncing for one side under the guidance of conscience, he should create trouble for the other. Wherefore it pleased him to name one different from both, especially since both with great humility renounced the votes, nay urgently asked to be freed from so great a burden. And so at length the election was completed, but at the same time a beginning was given to the work for which they had been taken up by the Lord, namely the erection and foundation of the two provinces of Arrábida and of St. Joseph. To the former the holy Fr. John of Aquila passed; to the latter came the holy Fr. Peter of Alcántara, of which, as long as he lived, he was major prelate and apostolic commissary.

[156] To be over others is a very difficult work. Someone will perhaps wonder that a man of such virtue, and especially of such humility, held the office of prelate for so many continuous years; and rightly indeed, if we look at the manner in which offices of this kind are today undertaken and kept in the Church of God and in religious families: but it was otherwise in our holy Prelate and in other men of the same or similar merit. Certainly it is arduous to direct souls for so long a time and to move among them in such a way that they are not hurt nor solicitude fail in the least; to create them as it were anew in a religion so strict and of such rigour and poverty even from the beginning, where each had the purpose of at least clinging to the footsteps of our glorious father St. Francis and his companions. For these there is need not only of great virtue and sanctity, but besides of much wisdom and prudence, with which indeed the Saints are never destitute for themselves. But it is one thing to provide for oneself, another to offer oneself as leader to others. Many certainly are found good in private, and yet not sufficiently fit for the common and public life.

[157] St. Peter presided in humility. Most judged that the holy Fr. Peter was endowed from heaven with a particular gift of governing. For he followed the counsel of Christ so faithfully that those who saw him discharging the office of prelate perpetually recalled the words: I came not to be ministered unto, but to minister. Whatever he himself could bear he did not impose on others; he seemed to entreat rather than to command. Nor indeed is it contradictory for a prelate to be humble, if the rules handed down by the very prince of all prelates and bishops are rightly regarded. Among others St. Peter frequently had this on his lips: he who is greater among you, let him be the servant of all: which he understood in the proper sense of the words, and as Christ taught by example; not as some now wish to interpret it, using vain subtlety, as though prelates and superiors ought not to humble themselves so much, lest they become less esteemed by their subjects, or their authority be despised. I, however, think that this is supported much more by humility than by any other means; nor is there anything by which a subject is more easily bent than when he finds that his prelate thinks lowly of himself. Who surely will persuade obedience better in this way than by acting and commanding proudly,

not in the manner of a father but of a lord, whence he will be despised, so far from winning reverence for himself. He who is endowed with humility, as our Saint was, what will he not obtain from his subjects? What will he not obtain from God? Or what excellent gift is there that does not flow from that virtue?

[158] [A zealot of discipline, he spurred each one on to it according to his disposition.] He was borne toward his sons with an admirable tenderness, arising from ardent love of God. No mother ever loved her infant more tenderly than he his own. When they returned home from a journey, he rushed into their embrace as if he had not seen them for years; and they in turn followed him with incredible love. For here, if anywhere, held that evangelical saying: as the father, such the sons, the subjects and the household. With his maternal heart the Lord had joined a natural prudence, by which in its time he knew how to temper severity with clemency. For although he excelled in meekness and kindness, of which the humble are never destitute; yet he did not bear that anyone should depart even in the least from the rigour and perfection of observance: for he burned with zeal for regular discipline, nor in this respect did he spare anyone. With the greatest solicitude he watched over the perpetual progress of all his own. Before all he considered the disposition, condition, fervour or slackness of spirit of each, that, as a good shepherd, he might lead each through his own pastures; on those whom he saw prompt in obedience he imposed more arduous things, yet not beyond the measure of their strength; looking only to this, that he might offer the occasion of greater merit, and that as the stronger they might undergo heavier burdens: the tepid and the more remiss he treated more kindly, exercising them with lighter obedience and mortification, lest the bruised reed should at last be broken or the nascent fire extinguished, showing them a maternal breast, and, with Chrysostom, preferring to render account to God for excessive mercy rather than for immoderate severity. However harsh he was to himself through his whole life, as we have seen, toward his subjects he used a prudent moderation; he urged the rigour of discipline, mortification, poverty; but with sweet discretion, so that he might always walk in the middle between mercy and justice.

[159] He venerated the older brothers He bore impressed on his heart the form of government given by the Apostle to his disciples Timothy and Titus: he greatly venerated the elders and older brothers, provided, however, that their virtue and regular observance agreed with their years: for he tolerated no defect, not sparing reproof, although he seemed rather to entreat; adjuring them to procure amendment, because as fathers they were bound to be an example to the younger; because all had their eyes intent on them as on a mirror, and did what they saw done by them; finally he wished them to remember that they were the support of religion, which, if it failed, must necessarily collapse. The younger he regarded as sons, and called them by this name. If they sinned in anything, he rebuked them modestly and paternally. Nor yet on that account did he fear to punish severely both these and those, where they exceeded the limits of discipline and were not amended by the gentle reproof of which we have spoken. For those who are old only in grey hairs deserve to be chastised no differently from the young, because, namely, a mind growing insolent in a youthful way strips them of the privilege of old age. For the rest, here too he used such moderation of words that no one could be angry with him or be saddened by it. And if he had acted more harshly, this would have been permitted him as a father; and they, as well-behaved sons, would have listened with grateful mind, on account of the extreme veneration with which they followed him, not only as he was prelate, but also as he was a saint.

[160] In regard to his merits the Lord blessed the Reform. The holy Commissary did not spend even one moment of time idly, intent day and night on procuring the increase of this province and of the reform. And in regard to the merits of His servant the Lord blessed the work and wonderfully favoured new foundations: the convents in which our Saint lived spread his fame not only through the neighbouring region, but shortly also into more distant provinces; whence he soon sent men to found two monasteries in the kingdom of Valencia; he accepted others in Castile. So widespread was the opinion of his sanctity, so great the esteem of his virtues with all, that monasteries were sought from every side, and those thought themselves blessed who went away having obtained their wish. For his whole life, composure, conversation seemed to be an angel's, not a man's.

[161] His manner of government. He himself ruled all the convents, although they had their guardians and a provincial. For where graver affairs occurred they were referred to him, nor were they ever conducted without his counsel and direction, since he was held by all as Father, superior and founder. He visited the houses whenever there was need, and firmly opposed the contradictions and difficulties raised by outsiders; nor did he any more tolerate abuses, relaxation of discipline, or less praiseworthy customs creeping in among the brothers. Over these above all he watched; nor did he wish anyone to be elected prelate who was either remiss or lacked the gift of governing; and if perhaps such a one had at some time been elected, he ordered him shortly to be removed from his place, even if this happened at the very beginning of his administration. For such men in the space of one year are wont to inflict great harms on religion; and if they last for three continuous years, without doubt the complete ruin of the spirit will follow. In this respect he admitted no place for mercy or any other kind of excuse: For whatever is indulged is harmful. By this solicitude, and much more by his example, the reform was strengthened, grew, spread. Certainly one who in our time should preside as long as he would have to be held as a miracle. Few such do we now find, surely on account of our sins; but many more loving of themselves than of their subjects, and laying on others' shoulders burdens which they themselves scarcely trouble to touch with a finger.

[162] The brothers refused whenever he strove to be released from office. Already broken in strength, the venerable Old Man desired to lead a life removed from all office, but his sons and brothers refused, adjuring him with tears and prayers. The mere thought that he would one day depart from this earth affected them with the greatest grief. They delighted in his look and presence, even if the necessities of life were lacking, learning by their own experience how truly Christ promised a hundredfold to those who should leave all for love of Him. For the spiritual consolations of the soul incomparably exceed any temporal pleasures; and they so abounded in them that they did not feel the pains of the body. And the holy Father himself most tenderly loved the sons whom he had begotten in Christ; nor could he bear that they be too much afflicted; wherefore, satisfying their wishes, he did not lay down the burden of governing, although this was very heavy to him. For where sincere love reigns, nothing is refused which is asked out of love of the beloved. Yet St. Peter never ceased to urge God that He Himself would succour his brothers with His hand.

[163] The things said thus far are recapitulated compendiously. In the things which we wrote at the beginning of this history we have the life of our holy Commissary and Founder set out. Nor beyond these does anything remain for us to say; although they are few, considering those which could have been said if the men of this Province had been more diligent in writing and more solicitous about preserving the memory of the deeds done by the servant of God. But as if they had foreboded that we would be ill prepared to believe, whatever pertains to the history of the Reform they committed to time, which has suppressed much, preserved little. Yet it could not be given to oblivion, at least speaking in general, how he was called to religion, how much he despised earthly things, what examples of virtues he gave whether as a novice or while he was younger in religion; this too we know in general, that nothing was omitted by him which served for attaining perfection; that in vigils, in prayer, in choir he went before all by example; in fasts and abstinences not only assiduous but wonderful; using spiritual food much more than bodily. In the rigour of mortifications and penances he surpassed all, as also in promptness of obedience, in patience in bearing injuries, in keeping the cell, in recollection of life, in purity of conscience, in denial of the senses. He stood unshaken amid difficulties; firm in his purposes; in a word he excelled in humility, charity, in fine in every exercise of the virtues. By all which in a short time he appeared of such merit among the brothers that, as soon as his age permitted, he was elected prelate; in which office he showed himself another Moses in prudence, meekness, zeal for the glory of God, the salvation of souls and the enlargement of religion. But in perfecting the reform which those first fathers had undertaken in Spain, his great mind especially stood out, while he withstood so many and such great contradictions; amid which besides there became known his copious sanctity, as also his immense merits and the treasure of his virtues, whence as from a certain fountain they have flowed down to us: the divine providence, namely, so ordaining, that the seeds of perfection first sown should thereafter be spread and multiplied in posterity. Furnished with these gifts that holy Man lived forty-seven whole years, chosen by God, not, like the patriarchs of old, to teach natural sons the true path of faith and beatitude; but to form his spiritual sons to the perfection of regular life, to the exercise of penance and prayer. I have set out his life and narrated various events, not keeping the order of time, but promiscuously, as they offered themselves to me in writing, lest the course of the narrative be too often disturbed. Now let us say some things of his death.

Chap. XVIII. Of the death of the holy Fr. Peter of Alcántara, and his happy passage to heaven without purgatory.

In what state the Reform was toward the end of St. Peter's life. Before he died St. Peter saw the increases of his Reform, the province erected, and the institute strengthened. At this time more than twelve convents founded were numbered, and several others begun in various regions; there were two custodies, in Galicia and in the kingdom of Valencia. Like a noble plant, it extended its branches even to the sea, covering with its shade the servants of God; of whom some gave hope of future sanctity, others were already attaining perfection, men of prayer, of mortification, burning with zeal and illustriously practised in the spiritual way. Enticed by their example, many again bade farewell to the world and betook themselves into this new harbour of salvation. The devotion of the faithful grew; God Himself moved the hearts of princes and peoples, who succoured the holy Man from every side in the foundation of convents.

[165] He desires to be dissolved and to be with Christ. All these things indeed were a great solace to him, while he saw that his hope had not been vain, and that he had come to the desired goal. Thirty years had now passed since he had begun to preside with that edification of which we have spoken; and meanwhile he had sent before him into heaven many of his companions as it were out of his hands, yet not without envying their lot. Wherefore the holy Old Man (he was sixty-three years old) urgently besought the Lord to be recalled from this exile and to enjoy the company of the Blessed. For although he had learned from St. Teresa, taught from heaven, the year of his death, as she herself declared; yet he did not then know the day, which was only afterwards revealed to him. Whence also he was held by a perpetual desire of dying: for that supreme good which the just, by a mortified life,

and laborious, strive to obtain, lies hidden in death; since it is this which gives entrance into the kingdom of eternal beatitude and rest: it is no wonder, then, that their last hour is so much in their wishes. He knew that every day the time of his departure was drawing nearer; hence more and more he gave himself to prayer and contemplation, so that not for a single moment should he not have present to himself God, whose glory he hoped soon to enjoy; unless we say that the Saints already on this earth, and amid troubles, already partly rejoice in it.

[166] He feels himself near to death. Amid many and grave infirmities and pains, with which he lived almost continually afflicted, he had given illustrious specimens of patience; this, however, stood out especially in his last illness. He felt the end of life to be at hand. To his accustomed ills, which would have been sufficient to consume a most robust body, was added another, by its nature fairly light, bearing the appearance of a fever, and gradually exhausting his strength; nor indeed was a graver one needed to extinguish what remained of life from his penances [a]. He understood that he had been heard by God, and it is believed that the hour of his death was then revealed to him, as he himself, when it was now very near, and vainglory or pride were no longer to be feared, not obscurely declared.

[167] He is transferred from the convent to the infirmary. The physicians and brothers, seeing the malady growing worse, very anxiously carried him to the infirmary situated in the town of Arenas, half a league from the convent; because there he could both be more conveniently cared for and more easily visited by the physicians. He arrived there much fatigued and broken, and was at once put to bed. To the brothers this was a sign of strength entirely exhausted: for otherwise he could never have been brought to keep to his bed. He remained in the same state for some days, without, however, omitting to recite the holy office with great devotion, by which he seemed to sustain himself and take new strength of mind and body: for he could not approach the sacred table or hear Mass, because the things necessary for celebrating were lacking there.

[168] He consoles his brothers. As his distress increased and his pains grew, wholly destitute of strength, he began to lie sick, no one now doubting that his last hour was at hand. The brothers ran up anxiously, vying with one another, whether to visit him or to serve him. Suffused with tears, they tried in vain to hide them. But he, noticing their grief, said: Do not weep, sons; it is time that the Lord had mercy on me. He will not forget you: I am no longer necessary. They applied remedies, and not seldom very disagreeable ones; of which, although he knew the vanity, he nevertheless gladly accepted each: for they were a harvest of merits, of which he did not wish to be cheated even in his last hour. Toward evening, when he asked for the viaticum, they asked him to defer it to the morrow. He therefore spent this whole night, as also part of the following day, in prayer, with tears and contrite heart asking pardon for the sins of his whole life; no differently than if he had committed grave and manifold offences, when, having entered religion at sixteen years of age, he had lived in it another forty-seven in the most holy manner we have described. Frequently he repeated with the Psalmist: Wash me yet more from my iniquity, that I may appear clean before Thee, who lovingly receivest none but the clean. Ps. I. These things he asked with such straining of spirit and so many sighs that he moved devotion and confusion in those who heard. Chastise me, O Lord, he exclaimed; but show mercy; I hope to be saved through the merits of Thy passion. A spectacle indeed which should strike terror into those who lead their life in delights and pleasures; namely to see a man who, perpetually given to so great, so harsh, so rigorous a penance that his skin scarcely covered his bones, so feared for himself, groaned and bewailed his sins; what then should he do who is conscious of so many and such great ones? A brother came up to cover him more carefully, because he saw him stiffened with cold: For the love of God, father, he said, let yourself be covered; for you are now dead rather than alive. But he answered: Leave me, son; for I am still in danger: if the cedars of Lebanon tremble, what will the little reed do? Again, if he who scarcely knew what sin was, and had moreover done so great a penance, so feared for himself while the time of rendering account drew near; what has he to expect who has not only practised no mortification but has also committed many sins?

[169] He receives the Viaticum, Now the day was dawning, and with it the time appointed for the reward of so many merits and penances. The brothers prepare the room, and adorn the altar as well as could be done; they advise the parish priest of the town, who, surrounded by a great and devout multitude, brought the most holy Eucharist. All mourned that they were about to be bereaved very soon of their father (for so they both called him and venerated him as such). But he (although he was so exhausted of strength that he could not move in bed without another's help), when he beheld his divine Saviour coming, with no one helping but the Lord Himself, threw himself on his knees, and joined his hands with such ardour that he seemed to wish to leap from the bed to meet Him; wholly inflamed, namely, with the love of the same his Lord. Adoring Him with inmost feeling of devotion and with many tears, he received the Bread of eternal life. His face breathed such veneration and such ardour of devotion that thereupon all standing by were incredibly moved. Having received the sacred Viaticum as the support of his soul entering the ways of eternity, he asked the priest, the parish priest, to administer Extreme Unction in due time, that he might appear stronger and purer before his judge. For a long time he kept his eyes fixed on the crucifix; his countenance burned with love; his soul rejoiced in blessed quietude and tranquillity; he remained wholly absorbed in God, and that not for a small time at intervals; he was already beginning to enjoy the supreme good for which he so ardently longed. The physician who had charge of him, and had been accustomed to spend much time with him, came. After he had felt the pulse of the vein, the holy Man said to him: When is the journey to be begun? Very soon, father, he answered: for he knew how great joy would come to him from the news of approaching death. Scarcely had he heard that when, carried away with joy and jubilation, he exclaimed: I rejoiced at the things that were said to me: we shall go into the house of the Lord. Blessed are they that dwell in Thy house, O Lord; they shall praise Thee for ever and ever. Ps. CXXI, v. I. Ps. LXXXIII, v. V. He delighted in the words heard from the physician, not because he was ignorant of the hour, but because he was affected with singular joy whenever discourse fell upon it; from which indeed the security of his soul betrays itself, and there is had a most certain sign of the confidence with which he was tending toward the fatherland.

[170] He is anointed with the oil of the sick. Toward evening of the same day the parish priest returned for the sake of visiting him; and departing he showed himself very anxious about his health, and promised that he would soon return to spend the night in the infirmary together with him and the other brothers. Farewell, answered the Saint; sup and rest without solicitude; at the fourth hour of the morning I shall expect you, that you may administer Extreme Unction to me. It was then the fifth hour of the evening. That good parish priest went away; yet for anxiety he could scarcely sleep. At first morning he rose, and at the fourth hour he was back, as the sick man had asked, who added that he would not die before the sixth. So clearly did he have the times and moments in view! When the parish priest arrived, all things were already prepared; he recollected himself a little, and received this last sacrament with such devotion and reverence, and at the same time with such presence and soundness of mind, as if he had been well, that all standing by were carried away into admiration. You would have said that he was not the one who was near to death, but rather the one who was ministering the sacrament of the departing. He recited psalms and prayers; he answered the orations, and if anything was not done rightly, he corrected it, no differently than he had been accustomed to do before with the brothers. Then he manifested illustriously the spirit of poverty with which he had always lived imbued, wishing so to die destitute of all things that he should leave nothing at all behind, and that his body should go out of life no otherwise than it had entered it from the maternal womb. Accordingly he gave back into the hands of the guardian whatever he had, which truly was little; nay rather nothing else but the clothing common to all: namely the habit, the cord and the breeches. He asked nevertheless, and indeed for the love of Jesus Christ, that he be committed to the earth wrapped in the meanest habit that could be had; but, although the Brothers sought long, they found none poorer and more worn.

[171] He bids his last farewell to his own. You would have said that death was his servant, which, as appeared from his words, he awaited with such peace and evenness of mind that those who saw him could scarcely believe it was so near at hand; such serenity did his face breathe. Nor did he speak only of death, but also indiscriminately of other affairs about which he was asked. Not without inmost commotion of heart did those standing round gaze upon that holy Old Man, now ready to enter on the way of eternity, endowed with such security; nor did they doubt in the least that he was going straight to heaven. He called all his sons and brothers; bidding farewell he embraced all and blessed them. Then indeed tears flowed most abundantly from their eyes; and not undeservedly; for they were losing a father, shepherd, master and founder such as they did not hope to find again anywhere. He meanwhile was filled with joy, because the hour of departure and dissolution was drawing near. Certainly hearts were torn when a father and prelate so beloved was snatched from such sons and subjects, whose obedience had been so perfect, whose charity was so tender: but they nourished a firm hope that they would see each other again in that kingdom where there will be no more separation, no departure to be feared. Wholly recollected within himself, he remained for a long space of time in this blessed quiet, without moving hand or foot. I could have wished to know what was then happening in his soul, that I might hand it on to posterity. But these things have remained hidden.

[172] The Blessed Virgin and St. John the Evangelist appear to him. He dies. Through his whole life the blessed Fr. Peter had been most devoted to holy Mary the Virgin and to St. John the Evangelist. In his last illness he was heard to speak in turn now with him, now with her; and the room was seen bright, so that they did not dare to enter. No wonder: if in life they dealt with him so familiarly, who would doubt that at the hour of death they wished to stand by him? Which besides he himself declared sufficiently to those standing round, when, returned to himself from the aforesaid quiet, he said: Do you not see, sons, the most holy Trinity standing here, with the holy Virgin and the glorious Evangelist? Shortly afterwards, in the midst of so blessed a company, repeating the words of the psalms, in the arms of his sons, to whom as father and master he showed the norm of dying, with his mind perfectly at peace, like one who falls asleep most placidly, he gave back his blessed soul to his creator.

[173] Precious is the death of the Saints. And rightly indeed did those speak who so rendered his passing to us. For the Saints do not die:

their end is the sleep of one resting in the Lord. To our eyes they die; but they go to a life ever to endure, lacking death; which also is a secure possession, an exchange of miseries for the supreme good, an entrance into the joy of their Lord. And they enter to be lords and princes, who have laboured as good hirelings and sought fruit from the talents entrusted to them. Sacred Scripture says that the saints die full of days and in a good old age, signifying that nothing in them was empty, nor anything languid in old age nor foul or ignominious in death; but all things, when they reach the term of life, full and perfect. The word full indicates a great integrity at the hour of death, according to that saying of David: and full days shall be found in them: Ps. LXXII, v. X. not that they are endowed with longer life (since we see many wicked men reach a more advanced age); but that they see their purposes fulfilled, the fruits of their labours, and their troubles turned into glory. But of the reprobate it is written: For they shall not live out half their days. For although they should surpass the life of crows, or exceed the years of Nestor, they will have their days halved; because they never reach the term of their disordered desires, nor see the end of their longings.

[174] Peter lives on in his sons. But our holy Prelate struggled through to the desired goal, surviving in his sons; since the founders of a Religion or of a Reform are as it were the head of a family, and the builders of a house or the origin of a principality, which endure in posterity and successors. A brother of St. Francis is nothing else but Francis living and dispersed. He who is sleepy, lazy, negligent in the observance of the rules, and who moves in Religion as one dead, does injury to the holy founder. But let us leave these things, and return to the body left in the hands of his sons, as Eliseus of old, taken up into heaven, left his cloak to his disciples. His soul, so comely, leaping forth from the mire of the body, flew like a white dove straight to the heavenly dwelling, without passing through purgatory, as the holy mother Teresa affirmed, to whom he appeared several times after his death, and she saw his soul in the company of other Saints, surrounded with splendour, until it be joined again to the body in eternal beatitude, that what was a sharer of the labours may also be a partner in the merits and glory.

[175] [Those standing round are incredibly delighted by his outward appearance after death.] At that last hour the room appeared resplendent on every side with a singular brightness, and suffused with a heavenly sweetness. His face was seen more comely and shining than while he lived, nay no one would have judged him dead. No wonder; since the eyes, which through his whole life he had kept closed, here were opened and shone like most bright stars. The rest of his body besides, his hands, his feet, which before were rough and dry like roots, became of lively colour and very flexible; in fine, he appeared wholly more venerable and more beautiful than while he enjoyed life. All came up touching him, kissing his feet and hands, showing veneration to his body and remains as to a Saint. Nor was a small guard needed to protect him from the crowd rushing in, eager to see him. Each sought to carry away something of him. They suffered with difficulty to be removed from the place where they stood, on account of the immense consolation which they drew from seeing and touching him. The bodies of the saints do not terrify those who behold them, nay they strengthen them: for those whom the heavenly bridegroom has found watching do not die, but fall asleep; and their aspect delights; which certainly is a sign of that benevolence with which they look upon us from their lofty throne. At this moment cries of joy and jubilation were mingled with laments: for some exulted as witnesses of so holy a spectacle; others bewailed their bereavement.

[176] The day and year of St. Peter's death The servant of God had made no testament, left no inheritance: for, as we have said, he was most poor, nor did he possess anything at all. His blessed passing took place on Sunday morning, the feast of St. Luke, in the year one thousand five hundred and sixty-two, in the sixty-third of his age. It is surely like a miracle that he prolonged his life so long, using so harsh, so continuous a penance: by which indeed those are eminently refuted who fear lest by the use of penances they hasten death. All that day the brothers had tears in place of food and drink; nor would they have ceased with most of them, had they not held a firm faith that their holy Brother reigned in heaven and interceded for them with the Lord.

[177] He is renowned for miracles. At once the divine majesty began to show how pleasing to Him was the virtue of the deceased, working various miracles by his intercession, that these might be a sign with what fidelity the holy Prelate had fulfilled the divine will, and at the same time also declare that those who so discharge their ministry in the Church, although, like SS. Peter and Paul of old, they have no gold and silver or other riches, their bodies when dead remain endowed with divine power for healing the sick and raising up the afflicted. The voice of all is one, that both at his death and after it very many miracles and prodigies took place at his invocation, which we should vehemently wish to know one by one, nor accordingly without reason do we again accuse his contemporaries of negligence, because they have left us so slight a memory of such great things. Shortly all the people of the whole town were present, neither the roughness of the roads, nor the inclemency of the air, nor the continuous rains themselves holding them back. Those to whom it was granted entered, contemplated the body, nor would they depart until, having kissed it, they held something of its relics. They applied crowns or rosaries with special devotion.

[178] The funeral is carried from the infirmary to the church, not without prodigies. The servant of God had been laid on the bier at the entrance of the infirmary until it should be permitted by the weather to carry him elsewhere. It was already growing toward evening, and the people were beginning to disperse; torches and lights were being lit; and it was like a miracle that, while the holy body was being conducted, the rain ceased, nor along the whole way did even a single drop of water fall (although elsewhere it did not stop even for a moment) until they arrived at the church of the convent, and when they had entered it, at once the rain fell again. For the rest, there was no one in the whole town who, provided he could walk, did not wish to accompany the funeral. This too grave men held most singular, that, although there was so great a commotion of the air, no torch, no wax light or candle was extinguished; nay, what is still more to be wondered at, the same affirm that the wax remained intact the whole way, namely for the space of half an hour and more, because on account of the crowd flowing round it was not possible to quicken the pace. After the entry into the church, the grief and mourning of all was renewed. The first chant was tears and groans: the brothers, bewailing the loss of their father and master, were not able to sing; the seculars answered with cries and tears, likewise also the poor and afflicted; and not undeservedly; since all were suffering an irreparable loss: some bereaved of a father, others of a benefactor, all of a perpetual and efficacious remedy in miseries and pains. And so they stood round the funeral of the holy Man sorrowful on this earth, while his blessed soul was being received into heaven amid canticles of joy and jubilation.

[179] The body is laid beside the altar. A place of burial having been opened at the foot-step of the altar, somewhat separated from the others, they laid the body covered with the same habit which he used when alive, keeping the customary order of ceremonies, or, to speak more truly, without any being able to be kept on account of the infinite multitude which rushed upon the body from every side, thinking themselves blessed whoever happened to approach or touch it. Then with great reverence it was committed to the earth. But although they did not doubt of his sanctity, they covered and carefully closed the tomb no differently than those of others; so, namely, the brothers wished to provide for themselves, fearing lest the sacred deposit be raised from here. Nor did this appear to have been done without the divine will, since in the fourth year after the body was found entire, the Lord so glorifying His servant before men, as we shall render below in its proper place. Here we shall report certain memorable things which happened after his happy passing and have not been obliterated by oblivion.

ANNOTATIONS.

Chap. XIX. Of the miracles wrought by God after death through the merits of His servant brother Peter of Alcántara.

His tomb is renowned for miracles That it may be established that the penances and mortifications of this holy Man were neither rash, nor arose from presumption or a preposterous desire of being eminent among his brothers, but rather from the inspiration of the Holy Spirit, and are to be an example to us; I shall report certain miracles which happened after his death, from which it may appear that his life was acceptable to God. For these, obtained through the merits of His Servant, laid up in the convent of St. Andrew of the Mount at Arenas, rendered his name so celebrated that his fame was spread far and wide through the neighbouring regions. From every side they ran to the tomb, and there, fallen on their knees, commending themselves to the Saint, they obtained health from various languors. Others, unable to walk on foot, with great confidence sent persons to carry away with them something of the earth of the tomb, which, then being placed on the sick, the diseases vanished; as is established from the testimony and relation of persons worthy of credit; as also from the juridical information held many years after his death by the authority of the Lord Laurence Otaduy [a], bishop of Ávila, in whose diocese is found the convent in which the body of the holy Man is kept ^b.

[181] A healing from hernia. Thomas Rodriguez, of the neighbourhood of Arenas, was ruptured on both sides by a double hernia, so that the intestines came forth. His cries and groans for pain were heard perpetually. It came into the mind of his mother, as being very devoted to the brothers, to carry her son, in whatever way was possible, to the tomb of St. Peter, from whose merits she hoped for a remedy for so cruel a martyrdom. She communicates the matter with the sick man, who, placed on a beast of burden, not without grievous pain, set out on the way. Scarcely had he arrived at the place when suddenly the bowels returned inward, and he was so perfectly healed that he returned home on foot without any labour.

[182] Likewise another. A mother bound herself by vow to carry to the tomb for nine days a boy affected by a similar disease. Having placed him on the tomb, she began to commend him to St. Peter with much fervour. One day, when out of devotion she was sweeping the church, she sees her little son rising up and beginning to run about. Exulting with joy, she suddenly throws away the broom, and, having caught up the little one, finds him well in every respect.

[183] A broken shin is restored. Alphonsus Sanchez, living not far from the place called Cuevas, had his leg broken through the middle of the shin; and he suffered such pains that he could neither move it nor in any way allow it to be touched. For a long time now he had paid great expenses to physicians and surgeons. So far from diminishing the pains, the remedies rather increased them. Nay, an unskilful surgeon had broken the shin in another place. In a word, he was held incurable, nor did he enjoy a moment of rest. Abandoned by all, he fled to heaven. He had heard that many miracles were wrought through the merits of the holy Fr. Peter; whence also there arose confidence of obtaining health if he went to his tomb. He bound himself therefore by a vow, and wished to be carried to the convent. He was present on a feast day, on which there was a great concourse of men. Having confessed and been refreshed with the Eucharist, and having heard Mass with much faith, he visited the tomb, leaning on wooden crutches and helped by those standing round. When he had arrived there, he confessed that he experienced in his soul such an abundance of consolation as never before or after, so that for the affection of devotion he could not speak. In the sight of all he set his foot on the ground, and by the help of the crutches rose up; and soon, finding that he no longer needed them, he began to walk, and at length went out of the church sound and well, freed from all pain and distress, leaving there the crutches with which he had been accustomed to support himself. So notorious was this miracle that both those who had come with him and many others of those standing round wept for joy, giving thanks to our Lord that He wrought such things through the merits of the holy Fr. Peter.

[184] An arm freed from paralysis. In the town of Arenas itself, Eleonora Gonzalez had for many years carried her right arm and shoulder bound by paralysis, nor could she move her hand. Hearing what the Lord was working through the intercession of His Saint, and with how great confidence all had recourse to him, she too with great courage resolved to go to his tomb for nine continuous days. She began and persevered with much devotion. On the last day, while she was praying, she stretched herself upon the tomb on the side on which she was afflicted; and behold, suddenly she rose perfectly healthy, using the diseased arm no differently than the other.

[185] A matron is likewise freed from paralysis. Something similar happened to Lady Louisa de Villagra, in the place called Higuera, in the diocese of Ávila. She lay bound in her whole body and as it were affected by a certain numbness. Every remedy was tried in vain. Then with great confidence she fled to St. Peter; she went to his tomb, and lay down on it on her back; and forthwith restored to health, she thereafter felt no pain.

[186] Likewise another woman. Likewise another woman of Hornillo, in the neighbourhood of Arenas, was suffering from the same disease in arm and leg, nor could she walk or eat unless helped by others' hands. They brought her to the relics of St. Peter, that she might begin a novena devotion. Before this was even completed the malady vanished, so that thereafter she both walked and took food with her own hands as much as she wished.

[187] A boy bound by various diseases is healed. The wife of Martin de Frias, likewise in the neighbourhood of Arenas, had a paralytic son, who could not even void his bowels in the ordinary way, suffering thence most acute pains. His mother offered him to St. Peter, and went with her son to his tomb. This done, he returned home on foot, healed at the root.

[188] An infant, already all but dead, is restored to health. Francis Hernández de Paredes, especially devoted to the brothers, had a son very ill, for whom on account of his infant age the ordinary remedies proved vain, to the immense grief of the parents. At length whoever visited them now did nothing else but exhort them to bear patiently the death of the little one. The guardian of the convent came, having with him as companion brother Francis of St. Anthony, a priest very well known to the parents. When they saw them enter, all judged that the little boy had died, and that they had come to console the afflicted. They remained for some time with the father and the little son, soothing the former's grief as much as they could. Then Fr. Francis, pitying both the son and the father, who was most dear to him, said to the guardian that, with his good leave, he would say Mass very early the next morning and invoke the holy Fr. Peter, and that he hoped that through his merits he would obtain health from the Lord. The parents, although they had little confidence that the little one would survive so long, give the greatest thanks. The priest does not lose heart; he rises early; he celebrates, earnestly commending the little boy to St. Peter. The whole night the parents had remained watching beside their son. At daybreak the guardian returns, and sees the little boy opening his eyes, which they had already closed as for one dead; soon he opens his mouth too, and begins to move his little body, at length he sucks the breasts offered him; and from this moment he is well, freed from all fever; which the physician himself also acknowledged, those standing round being astonished, who had already judged the boy dead; nor did they doubt that so unhoped-for a health was to be attributed to the merits and intercession of the Servant of God.

[186] A woman suffering greatly in her leg recovers. Catherine Vasquez, of the town called Mombeltrán, suffered such pains in her leg that she was not able to move it. She had long been suffering from this malady, every remedy having been used in vain. At length she commends herself to the servant of God, and has herself carried as she can to his tomb, and there, prostrate with much confidence and devotion, she remains for a while pouring out prayers. At length she rises so restored to health that thereafter she experienced no similar pain.

[190] A girl harassed by many diseases recovers her health. In the town of Arenas itself, Balthasar de Frias had a daughter seized with a most acute fever and harassed by other ills, which, whenever they broke out again, exposed her to imminent peril of life; add obstructions and failure of strength, so that she could not stir, nor draw breath, and seemed on the point of being suffocated. Thus she lay afflicted for many days, her parents consumed with grief. Then the father said to the physician: Can it be that there is no remedy for this girl, who every hour is as it were dying? To whom he answered: For ills of this kind, and so burning a fever, which penetrates the very bones, there is no remedy but from heaven: whatever the art of healing can do we have already tried. Glory be to God, exclaims the father; let us flee to the help of the Saints. Forthwith he calls the parish priest and others known to him, earnestly adjuring them to carry his daughter to the convent, since he himself for the bitterness of his grief was not able to go there, and to say Mass, invoking St. Peter: for he had great confidence that his daughter would be healed by his intercession. The girl therefore is carried, who, while Mass was being celebrated, began to be better, and at length, although she had arrived at the point of death, departed healthy, well and cheerful; yet still weakened in strength. Great was the wonder of the physicians, immense the joy of the father and of those standing round, when they saw her whom they had just held for dead living and entirely freed from all fever. Shortly afterwards she fully recovered, and became thereafter strong and robust.

[191] John Fernández is snatched from the jaws of death. John Fernández, of the neighbourhood of Arroyo Castaño, suffering from fevers, diarrhoea and other diseases, was near to death. The physician despaired, since he no longer perceived the pulse of the blood, and already there was talk of preparing the laying out. Then indeed, whether of his own accord or at another's prompting, it came into the mind of the dying man to flee to the holy Fr. Peter, to beg relief and healing from God by his intercession; and when he had done so and saw the matter succeeding prosperously, he bound himself by vow, if he were restored to health, to visit the tomb and there to approach the sacred tribunal and holy communion. At once he was better, the fever went away, and when he had recovered a little more, he paid his vow, and returned rejoicing in perfect health.

[102] Many other miracles performed. People are also accustomed to commend themselves to the holy Fr. Peter for recovering things lost; and it is established that many, having recourse to him with confidence, have found what they lamented as lost. Many other miracles, either similar or different, God has wrought in regard to the merits and by the intercession of His Servant; by which certainly it is declared how pleasing his life was, in how great glory his soul rejoices in heaven. We shall report a few here, others being passed over, about which, for lack of documents, there is not sufficient certainty.

[193] The tomb is opened In the fourth year after his death, father provincial Bartholomew of St. Anne, with certain other religious of the same convent, secretly opened the tomb, and found the body almost entire, breathing a sweet odour, and suffused with a liquid bearing the appearance of oil. The provincial took away certain small bones together with particles of flesh and fragments of the habit, commanding, I know not with what mind, that they should pour lime and water into the tomb and then cover it again. One of these bones he left to the convent, the rest he distributed to inhabitants of that region whose devotion was known. These were of great value to them, and held as relics. The aforesaid bone the Brothers are accustomed to immerse in water, and then give this to drink to the sick coming to the convent and devoutly asking for it, not without the solace of many. I shall select a few things related by men worthy of credit, from which the rest, which it would take too long to recount here, will easily be gathered.

[194] [Peter Velázquez is freed from a most grievous disease by the help of St. Peter's relics.] In the town of Arenas, Peter Velázquez de Cepeda was suffering from so extraordinary a flux of the belly that in one day and one night he was compelled to go to stool a hundred times and more. Now he could neither eat nor sleep nor rest in any way. Whatever he voided was like blood flowing from the veins, or, more rarely, already somewhat coagulated. They had exhausted all the remedies they could devise, opening a vein, purging, applying potions thickened with drugs, and other similar things; but with no effect at all. In this state he remained eight whole days, amid most acute pains. Whenever he had to go to stool, he seemed about to die; exhausted of strength, he scarcely ate; because his stomach would bear nothing but liquid, whence the malady was also increased. Despaired of by the physicians, not knowing where to turn, there occur to him the wonders which God was working through the merits of the holy Fr. Peter. He sends someone, therefore, to ask the guardian of the convent for the love of God for the water in which the relics had been immersed. When he had obtained it, he first promises with great confidence and feeling of devotion that he would hang a certain figure of wax at the tomb; then he takes a draught, and behold, suddenly the malignity of the humour ceased, the pain was calmed, so much that he could rise. Yet he still remained destitute of strength; nevertheless he was able to go to the tomb; he offered the wax, and promised another if he should fully recover, adding that every eighth day, as also on the day which is the anniversary of the departure of his Deliverer, he would feed some poor man. Before he returned home he asked again for the water, sated with which he was entirely restored to health; of which I have as witnesses not only himself and the physician, but besides all who had known his malady, who all with one voice called this healing wonderful, and wrought by the powerful hand of God, His Servant interceding.

[195] In the same manner a woman suffering in the liver recovers. Apollonia de Dueñas, wife of an apothecary

of the same town of Arenas, suffered horrible torments of the liver; besides she was harassed by a continuous fever, and that for many days already; nor did her husband in his shop, nor the physician with all his art, find a suitable remedy; whatever could be devised had been exhausted; the malady grew stronger, nor did the fever abate in the least. At that time the fame of the miracles wrought by the help of the aforesaid water had spread most widely. She has some of it carried to her; she drinks with confidence, and forthwith the pain ceases, the fever vanishes, and she recovers entire health.

[196] Likewise the healing of another from a flux of the belly. Another sick man, of Arroyo Castaño, lay near to death from fever and a flux of the belly. Motionless and cold in countenance, despaired of by the physician, because he did not perceive the pulse of the blood in the whole body, he is given Extreme Unction. Now expecting nothing from men, he fixes all his hope on God, trusting in the intercession of His holy servant Fr. Peter; not doubting that, if he obtained his help, he would be made healthy. Suddenly the pulse of the blood returns; he is better; the physician and the others standing by cry out a miracle. On the following day his wife goes to the convent to render thanks to the Saint for the benefit obtained, and at the same time asks for a little vessel full of that salutary water; which when her husband had drunk, he shortly recovered his full strength, and a few days afterwards enjoyed robust health. Forthwith this miraculous cure spread through the whole region; confidence in the Saint grew, and from every side they came asking for the medicinal water. At that time in the same village a woman was having a difficult childbirth; hearing of the aforesaid miracle, she had some of the same water brought to her: which, drunk with great confidence, the fever went away, and she was freed from all danger.

[197] Another, brought into danger by an abscess, is restored to health. Alphonsus de Arias, in the town of Arenas, had been brought into the extreme peril of life by an abscess in the inner throat, by which the jaws were burned with immense pain; besides he burned with a sharp fever. By chance two brothers arrive to beg alms. Approaching the sick man they see his wife in the greatest grief on account of her husband's danger. They console both, and promise that they will send the water of the relics, urging them to have confidence; that they hoped the sick man would be restored to health. They depart, they dispatch the water, and when he had drunk it, he felt a desire for sleep, and resting soon fell asleep for some space of time. On waking, the abscess being dispersed, he now had neither pain nor fever, and shortly recovered perfectly.

[198] [A woman afflicted with a disease of the liver is freed by the touch of the Relics.] No less astonishing a miracle the Lord wrought in favour of another woman in the same town, suffering so gravely from her liver that she wailed for the violence of the pain. Nor could she be calmed, nor be heard without a feeling of pity. By chance two religious were then in the town, who, having learned of the torment and affliction of the aforesaid woman, came to relieve her. One of them had with him a particle of the flesh of the holy Fr. Peter, which he kept with unshaken confidence and much devotion, having experienced how great prodigies God wrought by the intercession of His holy Servant. Since, however, decorum did not permit that he himself should apply them to the afflicted part, he handed the relics to the husband. Scarcely had they been applied when forthwith the pains were calmed; and shortly afterwards the woman ate and took sleep. No one failed to confess that this sudden remission of the disease was to be held as a miracle.

[199] A certain brother is delivered from a burning fever. Brother John of Leganés, living in the aforesaid convent, lay sick of a burning fever; moved by devotion toward St. Peter, he asked for the love of God for a draught of the oft-mentioned water, which he drank with such confidence that shortly he was freed from all his malady, no other remedy otherwise being used.

[200] Peter Sánchez, near to death, revives. Peter Sánchez Userus, already anointed with the last Oil, toward midnight having become somewhat more master of himself, called his son, indicating that it would be most pleasing to him if he went to the convent to ask for the water of the relics. The latter, moved by love toward his father, whom he saw struggling with death, sets out at once, rings the bell to rouse the porter. He arrived opportunely indeed, since the brothers were already standing in choir. The porter is there, and, having heard the request, gives the water. The expectation of the dying man was extreme; whenever he came to himself he kept asking whether his son had returned. At length the water is brought, he drinks of it; and first he is relieved, soon he is better, finally, and that shortly after, he who was already almost extinguished enjoys complete health.

[201] A little child freed from pain of the spleen. A certain little child lay gravely affected by a disease of the spleen; wherefore he is brought by his mother to the tomb and placed on it. She then bids the little boy recite the angelic salutation from beginning to end; which, although he pronounced it altogether hastily, scarcely had he come to the end when the malady had already gone, and he was well.

[202] Many healings. Many were freed from pains of the teeth by visiting his tomb and offering a jaw of wax; others received relief by drinking the water of the relics; in a word, so many are those who have experienced the divine power through the intercession of our Saint that it would take too long to report each. There are also innumerable miracles wrought by the Lord by means of that sacred water, not only in favour of creatures endowed with reason but also of those destitute of it.

[203] The healing of cattle Alphonsus Sánchez de Jara, associated by the bond of fraternity with the religious of St. Peter, had a flock of goats infected with a pestilence, by which they were shortly being killed, no medicine helping, not without immense grief on the part of that man, as one who possessed nothing else on which to live. By chance two brothers enter his house; seeing him so dejected, they try to raise him up by their words, persuading him besides to procure water from the convent; that if he sprinkled a diseased animal with it, he would see wonders. He did what they had bidden, and from that time the flock remained untouched for many years. Afterwards he himself affirmed that whenever he perceived any sign of disease he had used the same remedy with like effect, and had advised others to apply that water, nor had they obeyed the counsel in vain. At that time the daughter of the aforesaid Alphonsus, named Mary, lay oppressed with a grave fever, from which, by the help of the same water, she was forthwith healed. For the rest, similar things happened almost every day to diseased cattle.

[204] another of the same kind. Lady Raphaela de Jubera, living not far from Arenas, had a brood of chickens blinded in their eyes. A malady indeed not unusual, from which they generally die, or at least are so wasted that, by the judgment of those experienced in this matter, they are of no profit. The matron was already thinking of doing away with the whole flock; but she remembers a little vessel of the water in which the sacred relics had been immersed, kept for a year and more in a certain chest. Her confidence grew not a little thereupon, when she saw that the said water was neither corrupted nor turbid. She began therefore to wash the heads of the chickens, which soon appeared well, and sound in their eyes, as if they had suffered no ill; nor did that good woman doubt that this had happened through the intercession of St. Peter, to whom she had commended her chickens.

[205] A not contemptible note of the author on the two aforesaid miracles. Perhaps there will be men little devout, and little grasping heavenly things, and ignorant of the providence by which God rules all things and accommodates Himself to each, who will hear these and similar miracles with a raised eyebrow. But let them consider what St. Gregory so wisely teaches in the Dialogues, where he answers a certain Peter, his interlocutor, on the occasion of a miracle wrought by St. Boniface while he was still a boy; who, seeing a little fox seizing a hen on his mother's estate, prayed God not to permit such things; and suddenly the hen was snatched from its jaws and freed. To this Peter says that he wonders that God hears prayers in which things of this kind are asked. Nay rather, replies Gregory, the Lord acts so providently, that we may conceive hope of obtaining greater things, while He shows Himself so liberal in granting lesser or even mean ones. For this reason He granted the little boy what he asked, that he might know with what confidence it was permitted to hope for loftier graces.

[206] A defence of the miracles against the English. The heretics of this age, in England especially, in their obstinacy, irreverence toward God and insolence toward men, refuse to give credit to the testimony of men however grave, whom they decry as wretched deceivers and seducers. They themselves certainly are rather worthy of pity! For why, wretched men, do you blind yourselves? Why do you not now believe what you hear and see with your own eyes? When of old in your very country God, through the intercession of His servants, wrought so many and such great miracles, believed by all and held in such esteem? If they considered these things, they would easily understand how preposterously, how senselessly, they reject and hiss off the prodigies wrought at the present time. Let them read (for I adjure them) the venerable Bede, a man than whom that land bore none more distinguished, and who in his time obtained undoubted credit with all. He, in the third book, fourth chapter of his History of the English ^c, reports very many miracles; and among others he writes that king Osubald (Oswald) was of such sanctity that heaven envied him to the earth; and that the Lord wished to show how pleasing his life had been to Him by working for his glory very many signs and prodigies after his death. Then he adds in particular that the ground where he fell in battle was endowed with a singular verdure and mildness of air, and that soil is held like a treasure, as also the other on which the water was poured which had been used for washing the sacred bones; that people run from all parts of England to take away something of that earth, which, dissolved in water, provides a medicinal potion suitable for healing various infirmities. Nor surely is the hand of the Lord shortened today, nor His power diminished, which He may spend upon His Servants.

[207] The translation and elevation of the sacred body. For many years the body of the holy Fr. Peter remained in the common tomb in which it had originally been laid, held in the highest veneration by all. In the course of time the inhabitants of the surrounding region, as also his religious brothers, recalling to mind the miracles wrought by his intercession both in life and after death; seeing also the confidence of the peoples flocking from every side to visit his remains, it seemed good to transfer them to a more becoming place, which indeed both the sanctity of his life and the desire of the brothers and the devotion of the faithful urged. They decided therefore to press D. Peter Temiño, bishop of Ávila [d], that by his authority it might be permitted to translate and elevate the body of the holy Man. The prelate kindly assented, as one very devoted to the servant of God, and not ignorant of his virtues and miracles. The brothers therefore gathered together with the father provincial and the guardian of the convent: for they did not wish to proceed with too much pomp, because ostentation is wont to be avoided in things of this kind. They opened the tomb, and found the flesh partly corrupted, partly sound and entire. For the bodies of the Saints, destined one day to rise in glory, are generally subject to corruption, unless the Lord has willed them to be preserved by a special miracle. The bones

appeared entire, suffused with a soft liquid, sweet-smelling. Wrapped with much devotion and reverence in white linens, they are laid in a case prepared for this end, with as much adornment as our poverty permitted. They had disclosed the matter to no one at all, fearing that they might not keep the sacred relics safe enough from the crowd of those running together. There was in the wall beside the side altar a chamber or small vault. In this the case containing the sacred remains was placed. At once the reverence and devotion of all appeared, and not a few found, through the intercession of the holy Man, a remedy for their ills.

[208] What, in our times, the elevation of a body effects. This elevation is not to be held as equivalent to canonization. For although in past centuries, when bishops, each in his own diocese, raised the bodies of those whose life and death displayed an opinion of sanctity, it was thought a kind of canonization, and sufficed for public veneration, especially of martyrs; yet in our times the supreme pontiff, who, inasmuch as he is head of the Church, is led by the Holy Spirit in affairs pertaining to the universal good, has reserved to himself both the beatification and the canonization of the servants of God ^e. The aforesaid translation and elevation, however, as having long been desired, took place most welcome to all. For it was not fitting that a pledge of such price should lie hidden under the earth; but that it should be exposed to the eyes of all, so that those seeing might rejoice, since his glory turns to the honour of all, and especially of this province which he both ruled and founded; nay indeed all the inhabitants of our kingdom too have whence to glory, since so distinguished a man belongs in some measure to them: whence also all must follow him with singular devotion and esteem, and at the same time persuade themselves that God, through his merits and intercession, bestows far more graces than we know. For the Saints provide for their country not only publicly but privately as well, and favour their devotees beyond what can be thought or suspected.

[209] The author's aim in writing the life of St. Peter. And I, fearing lest by the lapse of time such great prodigies, which the Lord wrought in His Servant and through him, should be given entirely to oblivion (the command of obedience especially being added), have dared to draw my pen and collect a few things from those which were generally known. What I have related, however, is scarcely anything in comparison with the very many things which ought to have been said, as will in some measure be established from the testimonies of men of the highest authority and of no less sanctity and virtue, to be subjoined here ^f.

ANNOTATIONS.

He ascended the see of Ávila here on the 3rd day of July 1599; he died on the 4th of Dec. 1611. He was buried in the Main chapel of the cathedral church, with the following Epitaph: The Lord Laurence Otaduy y Avendaño, bishop of Ávila, formerly of Lugo, a most assiduous royal councillor, truly most pious, father of the poor and of his country. He died on the 4th of December in the year 1611 [Teatro ecclesiastico de las Iglesias de los Reynos de las dos Castilas. By Master Gil González Dávila, vol. II, pp. 308 and 309. Madrid ed. 1647.].

Peter Fernández Temiño was consecrated bishop of Ávila on the 11th day of November 1581, died 1590, and was buried in the convent of St. Joseph of the Discalced Franciscans founded by him at Salamanca. On his tomb an epitaph is read inscribed: Peter Fernández Temiño, Bishop of Ávila, is enclosed by this stone. He died in the year 1590, on the 23rd of the month of August. May his soul rest in peace Teatro ecclesiastico, where cited above, pp. 301 and 302..

THE SECOND, LONGER LIFE OF ST. PETER OF ALCÁNTARA

By Fr. Fr. Laurence of St. Paul.

Peter of Alcántara, confessor, at Arenas in Spain. (S.)

BY FR. FR. LAURENCE

BOOK ONE.

From the birth of St. Peter, and as long as he lived in the province of St. Gabriel.

The writer's intent. I undertake to narrate the Life of a holy Man whom, on account of the maceration of his flesh, you would not undeservedly call a prodigy of penance; on account of the sublimity of his contemplation, a master of the spiritual life.

[2] The birth of St. Peter, St. Peter was born in the year of human salvation one thousand four hundred and ninety-nine: Alexander the Sixth, supreme pontiff, ruling the Catholic Church: and in Spain Ferdinand and Isabella the Catholics reigning. For his native soil he had Alcántara, formerly Norba Caesarea, among the more illustrious towns of the province of Estremadura, the most illustrious head also of the military Order of the same name. His father's name was Peter Garavito, famous in the profession of law, of a family fairly conspicuous and ancient, which it did not misbecome that such a citizen should be set over his native place as governor by the Catholic king: while it was not yet the custom to appoint to such an office any but men conspicuous for authority. His mother, D. Maria Villela de Sanabria, was equal to her husband in nobility; which both made greatly illustrious by their own virtues and by the education of their son. (I have nowhere found on what day and month St. Peter was born. As regards his parents, the Spanish writers describe the family somewhat more at length: they say his father was Peter Garavito, or Garabito; his mother Maria Villela de Sinabria, daughter of John de Sinabria and Urraca González Maldonado. It is certain that none of St. Peter's parents was called of Alcántara. This name the Saint took for himself when he entered religion, as we advised above. Nor does it appear that Peter's mother had other children by Garavito. At least no mention is anywhere made of them, while she is related to have borne two sons by her other husband, Alphonsus Barrantes. — Fr. Laurence, whom not a few others also follow, asserts here rather confidently that Alcántara was the Norba Caesarea of the ancients. It will be helpful to set down certain things from Cellarius. If you travel up the river, there meets you an admirable work dedicated to the emperor Trajan, a stone Bridge over the river Tagus, which, whether it was alone without a city, built for a military road, or had joined to it a city, the Norban colony which Pliny praises, even the most skilled authors disagree. Ptolemy moved Norba Caesarea, which is itself Pliny's Norban colony, from the river toward the South. The Spaniards themselves who deny that the bridge belonged to a city object the novelty of Alcántara, which is in that place, a city founded by the Saracens, and also the name of Norba neglected in the inscription, which is seen not inscribed on the Bridge with many other names of cities, although it should have been inscribed in the first place. On the other side are equally learned men, likewise Spaniards by race and not unskilled in the antiquities of their country, who call into doubt whether Alcántara is a wholly new work, or restored from the ruins of an overthrown city; to whom the Norban name on the bridge seems not omitted, but, such is the injury of the times, lost Geographia Antiqua, book II, p. 58. Leipzig ed. 1773.. And below: Between the Tagus and the Anas, from the east, there are few memorable things of this province (Lusitania) as far as Trajan's Bridge, where more illustrious things begin, Norba Caesarea, or the Norban colony, whether it is Alcántara or, as Ptolemy decided, more remote from the river, of which we spoke above at the Bridge. Thus far Cellarius Ibid., p. 60..

[3] his boyhood. Already from the sixth year of his age St. Peter, beginning to sip with his first lips the sweetness of prayer (which in the remaining course of his life he made famous by cultivating it singularly), never omitted every day, at morning and evening hours, on bended knees, to give attention to prayer even for long intervals of time. And this in secret in the oratory of his father's house, of which he himself kept the custody with choice and devout care. Taught besides by his mother's instruction some pious prayers, he conceived the highest piety toward the most blessed Mother of God; in the increase of which he afterwards advanced so much that, having now become a religious, while he was staying in the convent of St. John the Baptist of Viciosa, he was worthy to see the same most glorious Virgin present, and to have Angels ministering light to him as he recited the divine office. Sufficiently instructed in the rudiments of letters, he applied himself to the reading of sacred and pious books; from which, excerpting something notable, afterwards

he used to ruminate alone with himself, with great consolation of soul; and already then, at a tender age, having conceived an irreconcilable hatred against profane books, he always preserved it by nourishing it. He was never seen, on whatever occasion he was provoked, to be disturbed in mind or to complain of anyone: always keeping a serene countenance, modest with devout gravity, as one who spurned and disdained the playful amusements of his boyish companions. His natural graces also shone forth, so well tempered with the comely appearance of his body, that, by the common goodwill and esteem of all, as if prefiguring the omen of future happiness, they won for him the name of the Holy Boy. Put by his parents to the studies of grammar and philosophy, he completed both by the sharpness of his wit and the fruitfulness of his memory, not without the astonishment of his teachers, leaving very many of his fellow-pupils behind him. He had the greatest reverence toward his parents, and familiarity with no one except those who excelled in virtue: but especially was he often with religious men in spiritual conversations. He very often went to churches with the greatest devotion for the sake of prayer; most of all when he was returning from school, so that he might there give himself to God for some time. Hence it happened one day that his parents, the dinner hour having passed, wondering that the boy had not returned, sent a servant to look for him at the church into which they suspected he had turned aside. He, having diligently searched all the recesses of the temple, at last found the boy in the choir behind the organ, so absorbed in divine contemplation that he could not recall him to his senses either by voice or by signs. Which he at once reporting to the father, affected him with such joy and certainty of hope that with a father's heart he foresaw that he would be, when advanced in age, illustrious in virtues; and he ordered that for the future no one should any longer disturb him when intent upon contemplation.

[4] His studies and piety. After this his father Garavito departed this life; and his mother, on the advice of her relatives, passed to a second marriage with a noble man, Don Alfonso Barrantes, by whom she bore two sons. This stepfather had a singular care, from fatherly affection, for St. Peter: wherefore, when he was in his fourteenth year of age and instructed in philosophy, and fit also for higher sciences, he destined him for the university of Salamanca, the most celebrated among the schools of Spain. There the youth did not, after the manner of others living away from their father's house, seek friendships; but to choose a dwelling near a church, and the familiarity of men eminent in spirit and morals, one of whom he might use as father and spiritual director, was the first of his cares. Soon applying himself to the study of canon law, he gave such a specimen of talent and progress that he extorted approval from his masters, and from his fellow-students the club of admiration and at the same time of emulation. He kept so exact an account of his time, so that the exercises of devotion should not take away from the hours of study, that, waking before dawn for prayer, a little later he hastened to the church, where he awaited the proper time for school, as though he had imposed it on himself as a law. Often too, returning to the same church to receive the holy synaxis, he was sometimes seen rapt in ecstasy by its fervent affection. About midday, returning to his lodging, he was so sparing in refreshing his body that he then laid down, as it were, the first apprenticeship of that admirable abstinence by which he was renowned all his life. Before he returned to school, going over his dictated lessons, he noted the doubtful points, to be discussed with others for their solution. His studies done, he went to the hospitals, in order to console the sick there with words and help: thence returning to church and home, after some time of study, having made the examination of conscience, he avenged the slightest faults of that same day with the harshest scourges upon himself. Finally, when about to go to bed, first reciting the De profundis for himself as if for one dead, he commended his soul to God. On feast days he devoted the time before midday to prayer in the churches and to serving Masses; but he was most of all solicitous for the preparation for receiving the most sacred mystery and for the thanksgiving. Spending the afternoon in visiting prisons and the convents of religious, he inquired among pious men after the paths of perfection. Nor was he wanting either in bestowing alms according to his means; since he sent away no one who asked him empty without some help. To this so exact tenor of life there corresponded, moreover, an equal modesty in public conversation, which offended no one by any importunity of words or actions. But especially his admirable discipline in restraining the liberty of tongue and eyes won him such esteem among all that his masters by proclaiming him, and very many by imitating him, celebrated him in that principal university as the unique model of a disciplined youth.

[5] Returned to his father's house, Already the vacation from studies was being proclaimed, according to the custom of the university, as the summer grew hot at Salamanca; when St. Peter on this occasion was recalled to his homeland by his parents: he was the more ardently desired on account of a year's absence, and was therefore solicited with repeated entreaties. To which call at last, as though revolving a higher one in his mind, after spurning the persuasion of the rewards of studies and honours, he very willingly acquiesced; with this purpose, namely, that he should transfer to his homeland with him the course of life begun at the university. Whence afterwards at Alcántara, being inflamed with a more ardent desire of perfection and persevering in prayers, he did not escape the temptations of the adversary either. This one tried, by magnifying to the youth the capacity of his talent and the glories of sciences and rewards, to recall him to the studies of the university. But he went on making light of empty glory with humility and fortitude of mind, and resisting also with assiduity of prayer, growing wonderfully strong by divine power against all allurements whatsoever. So that, deliberating seriously about a more perfect state of life, he recognized that he was more evidently impelled by divine grace to embrace the religious life.

[6] the newly born custody of Extremadura Not long before, God had called forth the venerable Fr. John of Guadalupe with certain companions to found certain Oratories for the stricter observance of the religious Institute of the holy Father Francis; for which the aforesaid father, having obtained an apostolic Brief from Alexander the Sixth, had erected a certain custody under the title of the holy Gospel: which brief, however, a little later, at the instance of the Catholic king Ferdinand, was revoked in order to cut off dissensions. But in the same year in which our St. Peter had the beginning of his life, the same most constant zealots again obtained from the aforesaid pontiff the faculty of founding another oratory near the city of Trujillo in the province of Extremadura. On account of which, having suffered many contradictions and vexations, they again felt a most grievous loss, both through the dispersion of the recollection and through the death of Fr. Guadalupe, of great holiness. At length some religious, pursuing the same reform, by an indult of Leo X, Supreme Pontiff, restored another custody under the title of Extremadura; whose first custos was Fr. Francis Frexenal, commended for religion and learning. (This custody a few years later was erected into a province under the title of St. Gabriel. Compare the Preliminary Commentary, § II.)

[7] he resolves to enter. While these things are being done, St. Peter reaches the sixteenth year of his life; in which he too was chosen by God for the structure of this reform like a principal and foundational rock. For one day in prayer, when he was calling upon divine providence to deign to show him the order of religion which he might enter, two venerable fathers of the aforesaid custody, meeting him, drew his doubtful mind, an interior light shining upon it, the more effectively toward their institute. Whence at once, throwing himself into the embraces of the fathers, he discloses his purpose and urges the more ardently the means of carrying it out. It pleased God, for the singular consolation of His Servant and the approval of his choice, that one of the two religious should himself be the custos, to whom it belonged to receive novices. He, having observed in the youth an ingenuousness and singular modesty, which commended the fervent spirit of his vocation from contempt of the world, contrary to the custom of the Order at once granted him permission for his reception and for going to the convent of Manxarretes to put on the habit. On account of this readiness and the certainty of his vocation, St. Peter, increased in joy, rendering most humble thanks to the custos, earnestly begs secrecy in the business; lest it should happen to be disturbed or hindered by the efforts of his parents. Meanwhile, girding himself at home for the undertaking with prayers and disciplines, one morning, without taking leave of his mother, by whom he was most tenderly loved, he secretly deserts his father's household. Thence directing his steps to the church, having heard Mass and received the most holy sacrament, so that he might commend that flight to God, he did not fear to undertake the journey toward Valencia with no guide.

[8] Having crossed a river by miracle, St. Peter, therefore, pursued his way happily, and had no one by whom he was seen, and walking in the strength of the Eucharistic food alone as far as the house of God, he felt himself vigorous and whole in strength. God willed further, by a stupendous miracle, to confirm His Servant's vocation and His protection in this manner. He had approached the bank of the river Tiétar, which he had to cross in order to be able to proceed to the convent. But finding no one there, turning to the help of prayer, he felt himself, by divine aid, wonderfully transported to the opposite bank, and onto that road which led straight to where he was hastening. Whence, preserving the memory of this benefit as long as he lived, with continual thanksgiving he daily referred to God the pledge of his vocation received. And at length, in his declining years, by narrating this benefit to a certain devout religious, he brought it about that what his humility had so long concealed should thereafter be publicly celebrated by all for the glory of God. (The Bull of canonization mentions the same deed in these words: But although, while he was living in the world, he cherished heaven in his mind, yet more and more abounding in knowledge and in all understanding he approved the better things, and having entered the sixteenth year of his age, in the custody of the Holy Gospel, or of Extremadura (which is now called the province of St. Gabriel), he received the habit of the Discalced Friars Minor and the evangelical form of living. Which counsel God approved by a notable prodigy. For when the river Tiétar, which then happened to be swollen with rains, put a delay in the way of him hastening to the haven of the religious order, and there was no means of a boat (Wadding Annales Minorum, volume XV, p. 475. Rome edition, 1736. renders this somewhat more explicitly at the year 1514, no. 26, following Fr. John of St. Mary: "the skiff accustomed to carry travellers to the bank of Bazagona being lacking)" pouring himself out in prayers, Peter immediately found himself divinely set on the other bank. So the Bull of Canonization.)

[9] he is most lovingly received by the Friars. Strengthened therefore in mind by so happy a success, arriving at the convent, he throws himself at the feet of the guardian (who was then Fr. Michael Rocco, his kinsman), and suppliantly presents his request for the faculty of being received. The latter receives him kindly, consoles him with words, and exhorts him to interpose a delay of some days; suspecting perhaps that this flight was to be ascribed not to a mature counsel of a more perfect life, but rather to the fickleness of a youthful temper. The convent itself stood high above the rugged hills and rocks which on this side divide the kingdom of Castile from Portugal; yet with a free prospect, it was notably pleasant with an abundance of woods and waters. It was inhabited by devout religious, who diligently cultivated the extremes of poverty, with austerity of life and assiduity of prayers. Burning with the desire of enjoying the company of all these, St. Peter most insistently urged speed in conferring the habit upon him. And by the importunity of his solicitations he obtained so much that the guardian, having first tested the constancy of his purpose and his readiness to sustain the rigours of the institute, shortly clothed him with the sacred habit, with the approval of all, and that in the sixteenth year of his age, but of the century, 1515.

[10] His novitiate. St. Peter enters upon the beginnings of the novitiate with such love of virtue that, joining exercises of mortification and the most rigid penance with assiduity in prayer, even the more advanced in the convent

he surpassed in this kind of zeal. His rest at night was brief, upon a rather hard bed, furnished with a covering which scarcely kept off the cold. His habit was torn and mean, and he would not change it. He handled exterior occupations with a spirit so elevated that often, being recalled to them as one in ecstasy by the superior or master, he received with a joyful mind the reprimands for his blameless negligence. He covered the sharpness of his wit by feigning certain defects, so that he might deserve to be corrected and held cheap. Nor, amid so many exercises of reprimands, labours and vigils, by which the superiors tried to prove his spirit, was he ever found either broken in patience or changed in countenance by sadness; but always with a cheerful and serene countenance he bore all things constantly. Yet the adversary of salvation did not fail to lay snares for these works of St. Peter, being hostile especially to the frequency of his praying and the harshness of his life; to the latter he opposed the impossibility of persevering, to the former a certain deep drowsiness. To these hindrances St. Peter of Alcántara opposing the fervour of prayer, felt such an effect of divine help that it plainly appeared that he had been increased by a higher power in the strength of mind and body, so that he should not succumb to the great rigours which he sustained. Nor yet for all that did the enemy cease to assail him; nay, from time to time, terrifying him with horrible apparitions, he would strike him and throw him to the ground, or threaten to suffocate him unless he abandoned his purpose. But he, intrepid in mind, had learned excellently to overcome all things by patience, and, invoking the most sweet name of Jesus, to put the demon to flight.

[11] Profession. With these skirmishes he had at length completed the year of the novitiate; when, proved by such experience of virtues, making his profession, he anticipated among all the religious of the convent the opinion of holiness. But he, thinking humbly of himself, privately rebuked himself and exhorted himself more diligently to recover lost time, as though he had scarcely approached the threshold of virtue. Hence, striving thenceforth to compose the whole bearing of his body, by serenity of countenance, modesty of eyes, humility and discretion of conversation, he carried away the affections of all toward himself. This was notable, that, having dwelt for an entire year in a certain cell, and going from it to the church, he never observed of what material the ceilings of either were. He proved the same on another occasion, when, rebuked by the guardian for having neglected to bring out for the brethren certain fruits hanging from the beams of the storeroom, an excuse being wrung from him, he answered that during the six months in which he had had charge of the place he had never noticed such fruits hanging there.

[12] He discharges various duties. After the divine offices in choir were completed, and in the church, where he most devoutly served at very many Masses, he devoted his labour either to the care of the sick or to the service of manual duties; exercising in the former the highest charity, in the latter a profound humility; since, by choosing the less suitable tools for the work and by increasing the difficulties, he gave greater proof of patience. He exercised the office of sacristan with such piety that, joining very long spaces of prayer to the occupation of adorning the altars, he conceived in his mind the highest knowledge of heavenly things. Nor did he carry out the charge of the refectory with less diligence; since he discreetly relieved the need of each brother according to the laws of charity; sometimes even experiencing an extraordinary dispensation of the divine bounty. Whence, being appointed to the office of porter, he obtained a more abundant opportunity of exercising charity (in which he afterwards excelled). For besides that he sent away no beggar fasting without some bodily refreshment, he consoled and taught all with spiritual exhortations and most exact instruction in Christian doctrine.

[13] He is sent to the monastery of Belvís. A few years after his profession, St. Peter was sent, by obedience to Fr. Francis Frexenal the custos, to the convent of St. Francis near the town of Belvís. There, rejoicing in the delights of the solitary place, he built certain little cells of vine-shoots and mud; turning aside to which during the day, he contrived to breathe out the ardour of his spirit more freely, and to disturb or offend no one by the noise of his exclamations and his most harsh scourgings. (Helyot Histoire des Ordres Religieux, part V, chapter XX. puts it a few months after his profession, which seems more correct. For since St. Peter entered religion in the year 1515, his profession is to be referred to the following year. But in the year 1519 he was sent to found the convent of Pax Julia. In order, therefore, that room may be found for his stay at Belvís, where he seems to have lived for no very short time, it is concluded that not much more than a year and a half elapsed from the making of his profession to his arrival at the monastery of Belvís.)

[14] His excellent virtues there. When he was sent to neighbouring places to beg for alms, he was accustomed to address all with so great a composure, especially of his eyes, that witnesses worthy of belief asserted for certain that he never looked at any other ground than that which he trod with his feet. And that he observed this the more strictly in almost every conversation, especially with women, will be worthy of eternal memory. Nor, even when stationed at a greater distance from the convent, did he relax his mind from his accustomed exercises: because, when received into some lodging, after a moderate refreshment both of food and of sleep, it was his custom to rise in the dead of night to discharge the divine office, and to pass the rest of the night until dawn in praying. To which he sometimes joined disciplines so rigid that his companion and others, awakened by their noise, shuddered. The night having been so spent, before he left the bedroom, by tumbling the bed, as though he had lain softly in it, he innocently deceived the judgments of some. Then, having humbly greeted his host and heard Mass in the church, he hastened solicitously to his begging; afterwards, when the hour for reciting the office drew near, putting down his bundle on the public road and kneeling, he paid his debt to God. The rest of the journey he made so intent on contemplation that he gave himself with his whole spirit to the divine presence and converse, and sometimes he was even seen by many travellers raised many palms from the ground. Noticing their presence when he came back from his rapture (for they were waiting for his blessing), he strove to escape their eyes by swift running: but hindered by the roughness of the hair shirt with which he was girt, and by the weight of the bundle which he carried, he could not so avoid as he wished the voices and acclamations of those following him, but that he left them, from what they had seen, matter for praising God and amending their morals, and the traces of his holiness. Returning at last to the convent, kneeling to the porter and handing over the alms, he asked his blessing. Thence hastening to the church, prostrate before the Most Holy Sacrament, he begged pardon for the faults committed by him in this work of obedience. Thence he presented himself to the guardian, and soon returned to his accustomed spiritual exercises, into his beloved solitude.

[15] He binds the count of Belvís most closely to himself. Meanwhile the fame of this virtue of St. Peter, approved also by divine favours, was spreading in the neighbouring places; roused by which the count of Belvís, Don Francisco Monroy, founder and singular benefactor of the convent, came to him quite often, in order to speak with him and to be imbued with his spiritual teachings. St. Peter, declining this intercourse with the greatest diligence, yet constrained by a precept of obedience from his superior, carried it on so fruitfully that he drew the aforesaid count, who had several times seen him in choir raised in the air with arms outstretched, to exercises of perfection accustomed even among religious. Moreover, the count's devotion grew so much that, not content with his own progress alone, he also singularly kindled his wife's desire to see the devout Father. She therefore frequently came to the convent, and, compunct by the presence and admonitions of so great a religious Father, despising the vanities of the world, vigorously emulated her husband's piety and virtue. Shortly afterwards the count summoned to Belvís a certain nephew of his, fourteen years of age, whom he commended to the Man of God to be instructed by his precepts and perfected by his intercessions with God. Nor indeed was the hope disappointed; since in that noble soul, as in soft wax, the affections of devotion were so impressed that, had not others tempered his impulses, the tender youth would even then have been clothed with the sacred habit of religion. He was called Don Juan Álvarez García de Toledo, count of Oropesa, who after this became the greatest friend of the devout Father and a promoter of the reform. Nor did the common devotion of all toward St. Peter stop here; but it compelled a huge multitude of neighbours to flock to the convent to receive his blessing. Favouring this, the guardian bound him by obedience, as he reluctantly came out of his solitude, to visit the houses of some, and to console by his presence those troubled by sickness and other necessities. Which office of charity indeed was followed, to the highest glory of God, by the salvation of souls with manifold fruit, as will be evident from the history.

[16] He is set over the convent of Pax Julia. In the year 1519, a chapter having been held, the custody of Extremadura (Helyot slips when he relates that the custody of St. Joseph was erected into a province in this year; a province under this title was thought of much later [Histoire des Ordres Religieux, part V, chapter XX. Compare the Preliminary Commentary, § II]) was erected into a province (under the title of St. Gabriel), Fr. Angelo of Valladolid, a truly apostolic man, being created first Provincial. To him, while he was ordering the affairs of the province, an occasion was given, at the instances of the city of Pax Julia, of founding a new convent there. For its beginnings he appointed men proved in religion, and among them, as chief, St. Peter of Alcántara: and these religious, designating as the site of the monastery a certain Oratory commonly called of the Martyrs, began the building of the church and convent. And there shone forth especially the unwearied assiduity of St. Peter, with which for the greater part of the day he toiled in providing for and helping the workmen; the more worthy of admiration, inasmuch as, worn out by the rigour of penance, he also continued sleepless nights in prayer. Whence, the construction of the church and of some cells having been advanced, the religious were permitted to discharge their duties and to keep the stations under the care of St. Peter; on whom the provincial had imposed that charge, though he was not yet a priest, but pre-eminent in virtue in that family.

[17] How he governed. The beginnings of his office shone with such virtue and prudence that they were manifest indications of a singular divine gift granted him for ruling souls: for he was accustomed to command his subjects nothing which he had not first done himself, as though proving the yoke of obedience sweet. Performing the more abject offices of humility, he anticipated the fervour of others as much by assiduity as by vigilance: in commanding, moreover, by his affability he rivalled the very gentleness of entreaty, and he constantly observed the same in correcting the faults of some. Going kindly to meet the brethren returning from begging, giving thanks, washing their feet, and showing the other offices of religious charity, he busied himself to serve them so solicitously that by the very tenderness of his affection he moved many to tears. He provided sufficiently for the needs of all, not transgressing the bounds of religious poverty; so that, as a zealot for poverty, he sometimes put a bridle on the largesses of the illustrious founder Don Gómez Fernández de Solís and of his wife Doña Catalina de Silva; often begging them not to be willing to injure the poverty of the holy Father Francis by an abundance of alms; and not to disdain that he should receive only so much as he judged to suffice for the present necessity, being not at all solicitous for the morrow.

[18] His piety, humility, zeal. St. Peter built for himself, in a remote place of this convent, planted with very tall pines, a certain little oratory under the invocation of his most beloved St. John the Evangelist; to which he often withdrew from the sight of others to give himself to contemplation. And there, seeking heaven with groans and intensity of heart, drawing near to God, he was sometimes seen raised in the air to rise above the tops of the trees. The traces also of the severity (with which he chastised his body) appeared in the blood sprinkled on the ground and walls; whereas the heavenly favours which corresponded to exercises of this kind

the humility of St. Peter most studiously concealed. Frequently joining in spiritual conversations with the brethren, he bore himself as inferior and less instructed than the others; nor was there any other matter of discourse than zeal for the faith, for poverty and for regular discipline; so that, if occasion offered, martyrdom too was desired for the preaching of the Gospel. St. Peter inflamed the fervour of all, to undertake distant journeys, prisons, crosses and other torments, provided all should redound to the glory of God, the salvation of the neighbour and contempt of oneself. Nor did these things remain in purpose alone; for, being put into execution by some, they bestowed the palm of martyrdom on those sent into various parts for the conversion of unbelievers. Of whose number the servant of God Fr. John of Aquila, very dear to St. Peter of Alcántara for his singular perfection, went to India; others went elsewhere, Blessed Peter himself remaining in the Spains, so that he might promote the same glory of God there in another way, as the Holy Spirit suggested to him.

[19] He receives sacred orders. St. Peter of Alcántara had now lived innocently for three years in the convent of Pax Julia, and how blamelessly his charge had been carried out was sufficiently perceived by the newly elected provincial, Fr. Frexenal; and therefore he signified to him by letter that he should prepare himself to receive sacred orders: so that, destined thereafter for greater offices, he might be able to benefit more fruitfully both the religion and the interests of the peoples. St. Peter indeed at first excused his unworthiness to the provincial, and explained the fear by which he was held out of reverence for the sacred order; yet he judged it wiser to yield humbly to the divine call, so that he might embrace a readier occasion of mortifying himself. For, compelled to each order by a repeated precept, he prepared himself beforehand by such rigorous penances that he moved, both publicly and privately, the compassion and at the same time the piety of the other brethren; whose prayers too he did not cease to beg with fervent mind. At length in the year 1524, at the age of 25, most reluctant, because he had wished to remain in the diaconate, he is promoted by command of his superior to the degree of the priesthood; and in it, increasing the austerity of his life and the frequency of prayer, he seemed to offer to God the sacrifice of his own blood for the blood of the Redeemer. With what devotion and abundance of divine grace he celebrated his first Mass cannot be explained in words; although the change of his countenance and the flood of tears instilled his transformed feelings of soul into the eyes of the bystanders, and affections of piety into their hearts.

[20] He preaches with great fruit. The provincial did not fail at once to increase St. Peter with a new charge, since, foreseeing the gain of souls from his preaching, he resolved to commit this office to him: but somewhat doubting whether his knowledge of sacred letters was sufficient, by a wonderful outcome he understood that the minds of all were confirmed as to the depth of his doctrine. For it had happened one day, in a religious conference chiefly about prayer, that the superior, after the pronouncements of the others, urged St. Peter also to speak; from which humbly excusing himself, compelled at length by a precept, and raising his eyes to heaven, he so treated the proposed matter that he struck all with astonishment, as much by his eloquence in speaking as by his explanation of the terms of mystical, scholastic and the other sciences, by which all were also inflamed with the love of virtue. Whence, approved by this notable testimony, and admitted by declaration of the provincial and the definitors to the office of preaching, by the familiar use of the sacred Book alone, rather than by the study of many books, he proved the true manner of evangelizing with the conversion of very many souls.

[21] He is made guardian at St. Mary of the Angels. A year having passed since he was made priest, and Fr. Angelo of Valladolid having been elected provincial for the second time, he is appointed by him guardian of the convent of St. Mary of the Angels near Robledillo. His displeasure at this election he tempered by the submission of obedience and by the prospect of solitude (toward which he was hastening): for the place was in a deep valley, beset by high and precipitous mountains. When he had now come to it, he was carried away by new motives to the praise and love of the Creator and to divine contemplation. For the pleasantness of the valley, fragrant with the scent of herbs, roused his devout mind, as did certain animals made tame from their wildness, the plenty and fruitfulness of the waters running down from the neighbouring mountains, bringing an abundance of fish to the neighbouring villages; finally the most pleasing shade of the oaks and beeches overhanging the convent likewise furnished St. Peter (as fuel to a fire) the food of devotion. He was delighted moreover very much with the poverty of the convent, built without a cloister, with a dormitory and narrow cells, and a church with only two altars. All of which things, however, were surpassed by devotion to the most holy Virgin; whose image, exposed to the veneration of the peoples on the high altar, recalled the memory of her who was once so wonderfully honoured by the holy Patriarch Francis, and is still continually honoured at the Portiuncula, as the first and most happy lot of his piety and religion. But it also increased the devotion of the place that, having been marked out by the same holy Patriarch, it had been foretold that an illustrious torch of holiness was one day to be kindled there; and it might not undeservedly be interpreted of St. Peter, whose memory is still perpetually celebrated there.

[30] His spirit of prayer and mortification. But because the narrowness of the place confined the fervours of his spirit, St. Peter, withdrawing during the day to a neighbouring cave in the valley, slackened the reins in secret to the freedom of his sighs and disciplines. Sometimes in the most rigorous winter he entered the nearby stream naked; often, exposed to the air, he endured for a long time a quantity of falling snow. In the convent he inhabited a very narrow cell which, facing the fields, refreshed him with a free view of the sky, when, after an hour's rest, with doors and windows open, he rose at night to contemplate. Hence on bended knees he linked together long delays of prayer, until the malignant spirits, provoked by disgust at them, tried to frighten him by putting horrible apparitions before him, and sometimes afterwards to assail him with stones; and that with such a din that the religious, roused from sleep, feared that the ruin of the convent was imminent; until, when day dawned again, the stones and rocks thrown into the dormitory and into the cell of the Blessed Father made the cause manifest.

[31] Provisions sent from heaven. Though absorbed in contemplation of this kind, St. Peter nevertheless did not neglect the care of his office, both by solicitously providing for the necessities of his subjects, and by exhorting them with efficacious words also to the pursuit of perfection. But he himself went before all by the example of all religious actions; so that from this most innocent manner of living, by which its religious inhabitants adorned the convent, you would rightly have judged it consecrated to the Queen of Angels by a double title. It happened once in the month of December, near the Nativity of the Saviour, that all the approaches to the convent were closed by such a quantity of snow that going out to beg for the customary food was denied. Whence, the vigil of the feast having been passed with no other refreshment than the spiritual, by which St. Peter of Alcántara encouraged all, by the example of Christ being born, to confidence in divine providence; when all had assembled in the church for the celebration of the night and the divine praises, before St. Peter proceeded to celebrate the solemn Mass, a signal was heard to be given at the door; at which the porter, running as usual, supposing that some persons had by chance, or for the devotion of the night, betaken themselves thither from the neighbouring mountains, opening the doors found two baskets full of bread and most exquisite victuals. Which he at once announcing to the guardian, and every diligence having been used in vain to find a trace of anyone who had brought these things, it became sufficiently known to all that these things had been provided by divine gift, which had already been made known in spirit to St. Peter. Whence the devout religious, keeping the Nativity of the Saviour with the highest jubilation of soul, and having rendered the greatest thanks to divine providence, afterwards proved from the very taste of the food that the same had truly been heavenly. St. Peter therefore, comforting them with a devout sermon, confirmed them by so notable a benefit in placing their confidence in God. Very many other wonderful benefits God conferred here on the devotees of His Servant; which, while his humility attributed them to the kindness of the Virgin, obtained by his intercessions, brought back grace granted in its entirety in various necessities. From which, through the frequent concourse of peoples to him, the cult of the Mother of God and the odour of his holiness were wonderfully diffused into more remote places.

[32] He announces the word of God through cities and towns. The office of guardian in the convent of St. Mary of the Angels being at length completed, he was ordered by the provincial to travel through the province of Extremadura, in which his name was held in great veneration, to preach for the salvation of souls. Nor was he slow to obey; carrying with him only the sacred Book, he announced the word of God in many cities and towns of that province with manifold fruit, and that the more abundant because, by a rare example of penance, powerful at once in deed and word, he converted the more obstinate hearts. To select his matter commonly from Ecclesiasticus and the prophets, so that he might rebuke men of all conditions more freely for their sins, and to use more frequently the motives most apt for moving, concerning judgment, hell and death, was the tenor of almost all his preaching. And although his discourse swelled with vehemence of speech, yet the gravity of faults and at the same time their punishment were so tempered by the sweetness of his words that he rather inclined them to detestation than exasperated their minds by excessive terror to obstinacy. But for drawing forth the compunction of all, the appearance of the preacher contributed especially, which, by the leanness of face and body, had expressed more clearly the features of austerity and penance.

[33] The remarkable conversion of a nobleman. He passed afterwards to Plasencia, where the singular divine grace that worked in him shone forth in the conversion of very many, especially of a certain nobleman, Don Francisco Floriano, who had withdrawn thither to live after he had left the court and army of Charles V, the emperor himself abdicating the empire. This youth, puffed up in spirit and wealth, was so dissolved in the vanities of the world that he even behaved insolently toward others who, from the sermons of St. Peter of Alcántara, had returned to a better life. Whence one day, induced by the persuasions of certain friends, still ignorant of or making light of the Man's power of speech, he came rather lightly with others to hear him. But at the sight of St. Peter himself, as it were breathing and thundering from the pulpit, he was first disturbed in mind, soon more vehemently moved by the efficacy of his words, by which he magnified the blindness and punishments of the lovers of the world; feeling sweat as it were bursting out without and compunction of heart within, restrained by no shame before those present, he is wholly dissolved into torrents of tears and sobs. And in this manner, yielding place to divine grace and to the persuasion of the preacher, having followed him from the church to the convent as it were in his footsteps, he at last throws himself at his feet, and as a suppliant begs more ardently for the medicine of his sins. St. Peter, receiving him also with wonderful gentleness and commending perseverance in this compunction, appointed a day on which he should return to confess his sins to him, and dismissed him well disposed with the necessary instructions for the same confession. Francisco, however, going back to his house with his face so changed, at first struck his wife, who met him, with a certain suspicion of some sinister mishap; soon explaining the cause, he moved her also, though innocent, to share in sorrow and penance. Afterwards, returning on the appointed day to the devout Father, he makes an entire confession of his sins with the highest sign of sorrow, and, having received various salutary admonitions for the order of a new life, he wholly renounces the pomps of the world. And so thereafter, content with a simple and mean dress and a humble and common life, since his virtue grew with the fervour of devotion, he grew so strong in this kind of penance that he at last gave his wife occasion to approach St. Peter and to ask that he would moderate her husband's excesses

might try. But when she herself, at St. Peter's exhortations, as if enlightened, had recognized the error of her notion and the allurements of vanities, at once laying aside all vain adornment, emulating her husband's fervour, and having with him given a great part of their goods to the poor, they both go to the religious Father to receive the habit of the Third Order. He gently consoled both, and, having imbued them with the rules of perfection, enrolled them in the society of the Third Order; which they afterwards, devoted to great works of piety, religiously professed with the highest admiration and edification of the whole city.

[34] His brother too comes to better sense. At this time a certain brother of Don Francisco had returned to Plasencia from Flanders, who was sickened to see that his brother's house, stripped of all furniture, and the manner of life too, of the master as well as of the household, being more moderate, bore the appearance of a religious cloister rather than of a palace. Wherefore, disturbed in mind, he often raged, as though this way of life cast some stain upon his nobility. And although he could not be brought back by his brother's persuasions to a sounder opinion; yet by his industry, God touching his soul, he came to his senses. For Francisco had forestalled St. Peter, and, having informed him of his brother's error, had asked him to obtain his conversion from God by devout supplications. Hence one day he takes his brother with him to the church to hear the sermon: who, when he beheld St. Peter in the pulpit, trembling in his whole body, feared him as a judge pronouncing sentence upon him. Soon, convinced by the force of his speaking and the efficacy of the divine word, he forms a firm purpose of amendment; so much so that, anticipating St. Peter as he came down from the pulpit, he consulted him about the plan of a new life, and as a suppliant begged with tears pardon for his past errors. Then, his conscience being cleansed by a general confession, he joined himself wholly to the spiritual exercises and to the domestic rule of living of his brother; so that this whole house, so conspicuous, thereafter shone with such illustrious examples of virtues as a school of piety.

[35] A woman bids farewell to vanities: A certain noblewoman, who spent a great part of her revenues on comedies and other vain amusements, when she was once heard, in the company of other women, passing judgment on the above-mentioned conversions and ascribing them to levity of mind, was so convinced by the contrary reasons of the said women that she attributed them to the preaching and holiness of Peter of Alcántara, and at the same time was inflamed with the greatest desire of seeing and hearing him. And so, coming to the church one day adorned beyond measure, as soon as she had before her eyes St. Peter proceeding to preach, at once, as though confounded by a certain secret blush, she drew her veil over her face, as if the emaciated figure of the man of God had reproached her luxury. Then, attending to his sermon with the greatest attention, she conceived from it such a spirit of conversion that, her life and morals being changed, she was observed to have led a singular and praiseworthy life under the habit of the Third Order until her death.

[36] likewise three other girls. In the same city three daughters of a certain nobleman de Chaves, most richly adorned with beauty of body and endowments of mind, seemed in a manner to be defiled only by womanly vanity. But after they had once heard the Blessed Father's sermon, by so efficacious a calling they exchanged all the pride of adornment for the ash-coloured habit of penance and a religious rule of life; so that, had they not been persuaded, under the same guide and spiritual father, to remain in their father's house for the example of others, they had all resolved to enter a monastery together: nor did they on that account make less progress in the practice of a more perfect life under so great a master; nay, they are constantly reported, to the admirable edification of all, to have closed their lives also with the fame of holiness.

[37] St. Peter guardian of Plasencia. The provincial at this time was the servant of God Fr. Michael Roco, who had first given St. Peter the habit in the convent of Manxarretes, and from that beginning had thoroughly perceived his virtue. He appointed him Guardian of the convent of Plasencia, admitting no excuse of his, however strong; and he exercised it with such prudence, zeal and example of life that he neither disappointed anyone's hope nor lessened the esteem of what he had done before. Quite often religious and others worthy of belief, such as the devout count of Torresani, saw him praying either in the garden or near a certain hermitage, and, as he was raised in the air in his usual manner with arms outstretched, little birds would perch on him; these, singing a most sweet melody, were seen to fly away when he returned to his senses: as it is also reported to have happened several times in other places. Yet he did not meanwhile intermit the exercise of preaching, so as to benefit the people so devoted to him. Thence going out into the fields he prayed, even under the open sky, exposed to the rigours of snow and air. He also visited the houses of many, so as to succour the salvation of souls by spiritual consolation: and in this office of charity he preferred the common people and the poor to the more noble and the rich.

[38] He foretells the future holiness of a little girl. A certain devout citizen rejoiced exceedingly that his house was blessed by the Blessed Father as he passed by, and in it, among his other children, he had a girl of ten years, who was accustomed to receive the blessing kneeling, most devoutly, and also to kiss his feet. Thence the Blessed Father, recognizing in spirit the great piety this girl would one day have, earnestly commending her care to her father, reserved to himself the office of instructing her with spiritual teachings. It happened, moreover, when she was now grown up, that, lying sick, she was held to be near death; which when it had become known in spirit to Peter, though absent, going to her house he found her in her agony. But he, raising his eyes to heaven and laying his hand on the sick girl, said to the parents standing by: Do not mourn the death of your daughter, whom God will keep in life, so that she may serve Him with greater fervour. Soon the sick girl, looking at him, having recovered her health, gave most devout thanks to her deliverer; and afterwards, having embraced the institute of the Third Order, by the perfection of her life she furnished from time to time matter for writing this narrative.

[39] To a man in excellent health he foretells his approaching death. Another devout man, named Francis of Córdoba, much occupied with business, meeting Peter of Alcántara in the city, came up according to custom to kiss his habit. To him St. Peter said with a rather severe countenance: Francis, purge your conscience, and prepare yourself by receiving the sacraments of the Church; for tomorrow you will die: having said this, passing on, he promised that he would offer prayers to God for him. He, however, though sound in strength, yet putting faith in the word of the servant of God, as though it had been revealed to him by God, at once left his companions, who stood struck with amazement at such an event. Then, having disposed his temporal affairs, and having received the holy sacraments with great expression of compunction, he awaited death from day to day. And although on the following day he still seemed to be well, yet about the evening hour, with no preceding sign of sickness, he fell dead to the ground. At which spectacle the whole city, being moved, began to prove the virtue of St. Peter, to love him, and to acclaim him a Saint with full voices. Hence men of the lower rank began to invite him to their houses, so that they might obtain some grace from God; the more noble to take pains that he should some time come to bring a blessing to their palaces: and so they vied with one another in courtesies as to who should entertain him with more sumptuous banquets; from which, however, he fled, unless some manifest hope of gaining souls were present.

[40] A nobleman turned away from the vanities of the world. Among these illustrious families the Marquis de Mirabel was prominent, who profited so much by familiarity with St. Peter that from a man most addicted to the vanities of the world he was changed into a modest man of exemplary life; so much so that he not only persuaded this form of living upon his consort, an illustrious lady, but also introduced it into his whole household, as though he professed to emulate the discipline of some religious convent within the walls of a magnificent palace.

[41] Reclining at table, St. Peter is rapt into ecstasy. St. Peter, often invited to banquets by the count of Torresonio, sometimes, compelled by his suppliant gesture and for the love of God, sat at table with the others. But (being of admirable abstinence) he was seen under various pretexts not even to taste the most sumptuous foods, until, yielding to importunate prayers and asking for a little broth, under pretext of its heat, pouring in cold water, he made it altogether insipid; and so, dipping bread in it, he prolonged the banquet with the others. Another time, drawn to table by the same count, when he had opened his eyes (which he always kept closed) to bless it, rapt by the sight especially of so many delicacies and fruits into admiration of the Creator, he remained for more than an hour in a devout and composed bearing of body, without motion of the senses: at the sight of which the guests and very many others, astonished, on bended knees and with flowing tears, learned to beg pardon of God for their faults. But he, coming back to himself, blessed the table, and as quickly as he could escaped out of the hands of all to his convent.

[42] He is set over the convent of Pax Julia. The time of holding the chapter of the year 1535 was come, in the city of Pax Julia, at which the Venerable Fr. Diego de Chaves was elected Provincial, who, at the common supplications of the people, strongly compelled by obedience St. Peter, then present at the celebration of the chapter, to remain in the place so that he might devote his labour to the salvation of souls. But because six months still remained for him to complete in the guardianship of Plasencia, he more reasonably exchanged them for the care of this convent. Hence, as Lent approached, St. Peter of Alcántara began, with such zeal for souls and fervour of spirit, by the efficacy of his preaching, to move the minds of those peoples, that very many, both men and women, leaving the world, flew to religious institutes; others amended their morals in the world, taking the habit of the Third Order, or enrolled in the society of the Cordbearers, so that they might give themselves more usefully to pious works according to the counsel of the aforesaid St. Peter. Among other men more distinguished by nobility was Don Juan de Albarado, who at first, with a somewhat severe haughtiness, despised the life of his sister, which she was leading in a more religious manner under the direction of St. Peter, but afterwards, imitating her and devoting himself wholly to the same master, became so distinguished that the things which will occur to be narrated elsewhere will show that he deserves to be written among the chief disciples of the same Father.

[43] On the ridge of a very high mountain he sets up a cross. Having therefore completed the office of guardian, and laid down the charge of the brethren committed to him, he burned with more vehement zeal in procuring the salvation of souls; and therefore, travelling through the whole bishopric of Pax Julia, he emulated the zeal of an apostle by preaching without intermission. He added also the administration of sacred penance, and to this (when time remained over) the charity of teaching Christian doctrine. The day being filled with these exercises, he would withdraw into some solitary place; to fill not his body with rest, but his soul with the sweetness of contemplation. Then after midnight, once and again at dawn, with more severe scourges, as it were to shake off torpor. And in order that the zeal for penance might be the more stirred in the minds of the peoples, and the memory of our redemption might cling more fixedly, he took solicitous care that larger crosses should be erected in public and more prominent places, and he overcame every difficulty in this, as one may be pleased to prove even by the single example of the great cross which he set up on the summit of the precipitous and very high mountain called de la Gatta. This very high mountain rises among sharp rocks and dangerous windings, which threaten precipices to those who attempt even to climb it by scrambling. Which, however, did not seem to the fervour of St. Peter impossible to do. To these,

who tried to dissuade him from his intent, the answer given by him was: that it would be God's care to open the way and to furnish help. Hence, a cross of larger bulk having been made, so that it might be seen the more easily from various parts, on the appointed day he came with a huge multitude to set it up on the summit of the mountain. Of whom many, begging this labour for themselves, could not move St. Peter from putting his own shoulders under this most heavy burden, all admiring the devout eagerness of his soul overcoming the wasted strength of his body; so that, notwithstanding either the most heavy weight of the cross or the obstacles of the most rugged mountain, which very often wearied him even as he crawled, and drew sweat and blood from him as he gave way under it, he was seen with astonishment to overcome this, as it were the greatest of the torments (to which he had ever offered himself). For the Blessed Father, fixing the gaze of his mind on the image of our Redeemer carrying the cross to Calvary, grew so strong in strength that what even three sturdier men would scarcely have sufficed for, he himself, as if upheld by angelic help, accomplished alone; all from above praising the divine power and begging pardon for their sins. He reached at length, with the astonishment and compassion of all, the top of the mountain; where, with no one helping, alone erecting that cross like a reed and fixing it in the ground, at once on bended knees he adored it. Thence giving singular thanks to God, who had increased his strength in a wonderful manner, soon, the same persons accompanying him, he again descended to the foot of the mountain, so that from there he might teach all to venerate the cross once more submissively. His custom in this action was this: that, after a place suitable for setting up a cross had been marked out, he would bring the cross forth in the church on some feast day or Sunday, having also held a devout sermon before midday to rouse the memory of the passion; at length in the evening hours, with the clergy and people singing hymns and psalms, he himself, carrying the cross, would proceed to the appointed place. There, extolling the price of redemption in a brief exhortation, he drew from those present a detestation of their offences, and devoutly invited all to the veneration of the saving wood, intoning the hymn Vexilla regis prodeunt. Of which devotion indeed so great a fruit grew everywhere that the conversions of many at that time, and the examples of imitation thereafter, have continually endured in the memory of all, even of outsiders.

[43] His solitary life. Already for the second year he had been travelling through the whole bishopric of Pax Julia and part of Castile preaching, gaining many souls for God; when, taken up with a great desire for quiet, he asked it of his superior in some remote convent; he assented, and appointed him to St. Onuphrius de Lapa on this condition, that he should undertake the care of that convent. That convent lies against the side of a certain mountain, near a hermitage dedicated to St. Onuphrius, in whose rock a gaping cave, dripping water on all sides (called Lapa), gave its name to the convent. Two hermitages adjoined it, sacred to St. Onuphrius and to St. John the Evangelist; to which St. Peter, when the cares of his office were discharged, often withdrew alone for recollection of mind and for some hours of the highest contemplation. Often seen there by the brethren raised in the air, he did not neglect to beat himself most harshly with scourges; and to offer this to God for the conversion of sinners and for the perseverance of others, whom by his direction he had persuaded to the pursuit of salvation.

[44] He writes the little book On Prayer, But the cities and towns (where he had made a great harvest of preaching) soon felt the holy Father's absence, and grieved vehemently that they were deprived of his sweet converse; and therefore very many began to leave their own homes and come to him to seek various consolations both of soul and of body. Many, especially of the nobles, who had made progress in the spiritual way by his teaching, frequented him the more diligently for the clearing up of doubts and the establishing of their progress in virtues. Thus, while he took thought for the salvation of others, he was compelled to be torn away from his own quiet and solitude. Among these, devoted with singular devotion to St. Peter of Alcántara, Don Rodrigo de Chaves was the more frequent in visiting him; and he asked for the rules of praying, which he had heard dictated by him at other times, in writing; so that he might have leave to make them public at his own expense for the profit of many. The same thing also, long asked by other devout and religious friends, St. Peter, being a most humble esteemer of himself, at first excused, then after long consultations with God in prayer excellently granted, to the immense good of all; for, sending the treatise composed by him to the aforesaid Don Rodrigo with a humble excuse, he wrote him a letter full of benevolence; which (since it is redolent of its author's holiness) we have judged it would not be unwelcome to set down here entire. (Compare the Preliminary Commentary, § III.)

[45] his letter on this matter, "I should never have brought myself to write this brief treatise, nor have consented that it be given to the press, had you not many times asked me to write something briefly, compendiously and clearly about prayer, and for the use of all. For since it is contained in a small volume, it will bring the greatest convenience to the poor, who will not have sufficiently ample means of buying books at a great price. And since it seems to me that the obedience shown in this to one asking for so pious and holy a thing will be of no less merit than the fruits themselves (which may be gathered from it) before God, I wished to carry so holy a thought into execution: holding for certain, as far as concerns me, that it cannot be but that this slight labour will prove useful, unless perhaps my benevolence toward you, and toward the Lady Francisca your wife (joined to you by no less a bond of charity and of the love of Jesus Christ our good than by the tie of matrimony), should withdraw something from me of that merit. For truly, if we Christians rejoice together in all the good deeds performed by our brethren, and are mutually partakers of them, although they accrue chiefly to the particular merit of the doer: I may surely say that I have a share in your prayers and good works as with good children: for so it pleases me to call you, since I am esteemed by you as a Father. Nor have I ever failed, with my poverty of learning and whatever industry I have, to assist the riches of your holy intentions and sublime thoughts. God grant that it may profit those who seek it according to each one's wish, to which effect alone I should desire it; so that to you also the fruit of your good desire, and to me the fruit of my benevolence toward you, may redound from it. But all to the honour and glory of our one good, from whom all our good originally flows."

Fr. Peter of Alcántara.

a more accurate version of which is subjoined here. (And thus indeed this letter was rendered into Latin by Fr. Laurence. But it is far from agreeing duly with the Spanish text, as it occurs in the Little Book of St. Peter printed at Barcelona in the year 1761, with the prefatory Notice of Fr. Antonio Vicente of Madrid, of whom very frequent mention has been made by us in the Preliminary Commentary, § III. Whence it seems necessary to us to subjoin here another, more accurate version:

I should never have been induced to compile (recopilar) this brief treatise, nor should I have consented that it be committed to print, had you not many times asked me to write something briefly, compendiously and clearly about prayer, which should serve the common use of all: for a small volume, since it costs little, suits also the poor, to whom it is not given to procure works of greater bulk and price. And clearness makes it able to profit also the simpler sort, who have not so much understanding. Since, therefore, it seemed to me that to comply with so pious and holy a request was of no less merit than the very fruit which might be gathered from the work, I girded myself to write; being persuaded that it cannot be that this slight labour should not profit me; unless, however, my benevolence toward you, as also toward your wife Francisca (who is joined to you no less by the bond of charity and love in Christ Jesus, our highest good, than by the tie of matrimony), should withdraw some part of the merit. Although, if it be true (and so it is) that all the good things which are done by the brethren, and in which we Christians rejoice, accrue to the particular merit of him who rejoices in them, I may say that I am a partaker of your devotion and of all your works. For the rest, I have dealt with you as with children most dear in the Lord (for so I wish to call you, since you hold me in the place of a Father); nor have I ever failed, with my poverty of learning and my industry, to assist the riches of your holy counsels and sublime thoughts. Since I have read many books on this matter, I have taken from them briefly and reduced into a compendium what seemed to me better and more useful. God grant that it (the treatise) may profit all who seek it: for I have no regard to others: but to you may it turn to the spiritual fruit of your good desire; and to me to the merit of good will. All to the honour and glory of Jesus Christ, our highest good, whose is all that is good.

Here before all things it is to be noted that Fr. Laurence omitted the words printed in a different type: Since I have read many books, etc.; which likewise are not found in the continuation of Wadding Volume XIX, p. 373., since there the text of Fr. Laurence is recited without even one jot changed. Yet those words are of no small moment with regard to the question treated by us in the Preliminary Commentary, § III: namely, which of the two first wrote on prayer; whether St. Peter, or the Venerable Louis of Granada. For the rest, as we said in the place cited (nos. 84, 87), the letter bears no date; and what we added, that it is not recited by all in exactly the same manner, is made sufficiently clear from what has just been said. (Now let us return to the text of Fr. Laurence.)

[46] Praise of the aforesaid little book. This treatise began to pass through the hands of all the pious in the Spains, especially of the religious who strove after perfection, so that they might instruct novices with it; because it illuminates the mind and inflames the affections of the heart with rules of the spirit so vigorously, clearly and excellently; whence, being also translated into various languages, it passed into France, Germany, Poland and other regions. Fr. Louis of Granada (at that time a celebrated master of the spiritual life), wonderfully attracted by his esteem of this treatise, wrote letters full of deference to the holy Man, for the sole purpose of commending himself to his prayers. Concerning the same there is this testimony of St. Teresa in chapter XXX of her Life: He (St. Peter) is the author of certain treatises on prayer, which are now held in great esteem; because they were composed by one well experienced, full of fruit and of spiritual perfection. To which attestation of the saint all others yield, on account of her eminent learning and experience in this kind of study, very well perceived by Blessed Peter himself. Nor yet will it seem superfluous to indicate also the testimony of that holy prelate Francis de Sales, by which, in the first part of his spiritual letters, book III, letter 4, to a certain devout woman, he greatly commends the aforesaid treatises, and earnestly exhorts her to the reading of them.

(See the Preliminary Commentary, § III, no. 93.)

[47] St. Peter defends the cause of the province of St. Gabriel. The old rivalry rose again against some of the more reformed convents of the province of St. Gabriel, by which the Friars of the province of St. James were endeavouring to suppress them. And so St. Peter is appointed by the provincial for the defence of the cause, to be heard before the bishop of Plasencia; who, furnished with a Brief of Clement VII, granted in the year 1626, and fortified with the seal of the bishop of Coria, presented himself before the judge at Plasencia, to beg humbly for the dispatch of the business: the bishop therefore, including the Pontiff's Brief in his public edict, appoints three days for the Friars of the province of St. James to appear in the cause. But they, having perceived the singular prudence of St. Peter of Alcántara and his celebrated fame for holiness, suspecting that they would be unequal to him, abandoned the cause as lost.

[48] Living at Alcántara, he draws many to holier counsels. Some time afterwards, being asked for by his relatives and other devout persons eager for his presence and preaching, he is sent by his superiors to his homeland Alcántara. Going thither, though reluctantly and only at the command of obedience, and avoiding his brother's house, he betook himself to the convent of the Friars of the Observance; and there, wholly intent on his accustomed exercises, he was distracted only by public preaching or spiritual conferences. Don Pedro Barrantes Maldonado, his cousin, had a son named Antonio, fifteen years old, who, wonderfully inflamed by the fervour of the Man of God and having conceived the desire of imitating him, went with all speed to take the habit of religion in the province of St. Gabriel. He, advancing in virtue in the course of time, following closely in the footsteps of his kinsman both in lessons of humility and of a more rigid life (which he wished to cover under the name of Anthony the Sinner), at length departed this life also with a great opinion of holiness; and his body after six years was found entire and breathing a most sweet odour. Others too of his kinsfolk either entered religion or changed their rules of living in the world; so much so that by the efficacy of his preaching he brought that whole homeland to the fruit of piety; and that the more because he showed himself equal to all, and no more familiar with his relatives. Applied to hearing confessions and to the consultations of others, night often overtook him without any refreshment. Once, while he was correcting the morals of the young men publicly and privately, two of the nobler ones affirmed that they wished to enrol themselves in the sacred warfare, leaving the world; to whom he foretold that they ought to serve God in the state of matrimony: and although they at that time greatly preferred the religious life as being safer, yet afterwards they proved by the event that, according to the man of God's saying, the good pleasure of the divine will had been otherwise.

[49] A boy wonderfully healed. God also confirmed the doctrine of His servant by some miracles; among which, Don Fernando de la Puente, still an infant, the son of Doña María Ponce de León, was suffering from the childhood pustules, dangerous that year, so that they had brought him even to the last extremity of life. It happened then that St. Peter with a companion passed by there where the sick child lived; whence the devout mother, at the noise of the others who, as usual, were running either into the streets or to the windows to see the servant of God, being herself roused, ardently invited him before her doors to bless her dying son. He, sympathizing with the mother's grief, entered the sick child's bedroom, and, raising his eyes and hands to heaven, imparted his blessing to him. A wonderful thing happened, that at once the pustules began to diminish and dry up, and the fever to abate; there being no lack of very many who at once made public with the highest praises the power of God and the holiness of His Servant.

[50] Certain other astonishing things. There lived at Alcántara a pious woman named Inés Váez, who was served by a maidservant like her in spirit. These often compared together the fruits of their spirit, fearful lest they should be deluded by the enemy of souls, since they acknowledged themselves unworthy to be visited by singular favours from God. But confirmed by the conversations and teaching of St. Peter, because he perceived and greatly valued the virtue of both, he added the greatest increase to them in the same. One day, as St. Peter was going out of her house, the devout women saw a most white dove descending from heaven fly about his head, and then settle on his shoulder, put its beak to his ear as though about to dictate some secret, and at last, when he changed his way, escape the eyes of those watching. Which, since it happened also to be seen by others with the greatest astonishment, was deservedly observed the more attentively, as though God had wished to manifest his virtue to St. Peter's fellow-citizens, and to subscribe a heavenly testimony to the teaching dictated to the devout women. At length, having shown very many prodigies of his piety, having gathered the fruits of his preaching and holy converse, and having consoled his relatives with the sweetness of his presence, St. Peter leaves his homeland amid the grief and tears of all. He took as companion (a certain young religious) Brother John de Neyra, who was privy to many wonders of the servant of God, and afterwards became renowned for notable virtue in the province of St. Gabriel. It happened to both, when they had entered on the road toward Zarza, that the air grew dark and a terrible storm threatened; so that the companion, seized with fear, resolved to persuade St. Peter to return to Alcántara, because they were not far off, and no place of shelter presented itself. Which words were scarcely uttered when a dense cloud poured out a violent rain; and St. Peter, turning to his companion, said: Let us go on, son; for God will provide for us. And thus, though the storm followed them on this very long journey, not even a drop of water touched them; but they enter Zarza with dry garments, the whole people wondering.

[51] St. Peter is most honourably received by the king of Portugal; The fame of St. Peter, increasing as much by his virtues as by his wonderful works, had flown through all regions; so much so that it moved the king of Portugal to send (mittere) him a letter, by which he asked for his presence under pretext of consulting him on doubts about certain pious matters. The messenger who came to St. Peter, receiving no other answer from him, is sent to the provincial; from whom he received this, that he should bring St. Peter of Alcántara with him. But he could not obtain from him that he should be willing to use any convenience for so long a journey; but, going barefoot into Portugal, he first went (adivit) at Lisbon to the convent of St. Francis and the presence of the superiors. It is not easy to say how much his stay added to the consolation and spiritual growth of the religious of that place; since by the example of a more rigid observance he instilled into the minds of all the imitation of perfection. Thence he betook himself to the royal court, and, being most kindly treated by the king and his family, by solving various difficulties of questions he left him proofs of his enlightened understanding and perfect piety; the king afterwards publishing that he had found greater proofs of virtue in the servant of God than fame had spread abroad. Whence (as often as he came to the king when called) the nobles and other courtiers on bended knees asked his blessing and treated him with the highest honours; but he, on account of the humility of his soul, rather took it all ill. The Infanta Doña Maria, often instructed in the way of the spirit by his conversations, was so increased in the desire of piety, as well by her confessions to him as by the diligent reading of his book, that, trampling upon every vanity, she embraced solely the pursuits of prayer and meditation; all which things being done, St. Peter returns to his own.

[52] he stays some time at the court with great fruit. He had scarcely restored his strength from the hardships of the journey in a convent of his province, when again, at the instance of the aforesaid Infanta, the king procuring it, he is sent back into Portugal by the provincial. At Lisbon, in the royal palace, some rooms had been prepared for him after the manner of an oratory; so that he might be more conveniently at hand to the devotion both of the king and of his sister, and, lest they could be refused, leave had already been obtained beforehand from his provincial. And so, St. Peter acquiescing in these things which he found thus disposed by his superiors, he never laid aside the form of living in a monastery, committing himself in all things to the divine will. He celebrated daily in the aforesaid oratory with great fruit to those who came; since many even of the nobles gathered from it the gain both of devotion and of a better life. He spent the greater part of the day in the highest contemplation, reserving the stillness of the night for secret disciplines. Meanwhile he was often visited by the aforesaid Infanta, who opened to him the secrets of her soul; and she made such progress in divine love that, had not St. Peter dissuaded her with strong arguments, she would then have altogether bidden farewell to all the pomps of the world, so as to serve God more freely in some monastery: but, the same assuring her that she would please God more if she benefited the whole kingdom by a more illustrious example, she remained at court; and most readily made a vow of keeping virginity, and of rendering obedience to St. Peter of Alcántara or to her own confessor. As to keeping poverty, although she did not renounce her possessions, she yet used them so sparingly that in the midst of royal pomp and affluence she presented an admirable model of religious modesty and parsimony. At the admonitions of St. Peter she also dedicated at Lisbon a monastery of Discalced nuns, or convent of illustrious virgins; whose beginnings, adorned by many illustrious women with the profession of the stricter rule of St. Clare, afterwards continue even to our times, with a celebrated fame of virtue and holiness, among the chief glories of the Franciscan family. She also built a notable hospital, under the title of Mercy, near the image of the Blessed Virgin of the Light, one league distant from Lisbon. Whence, most munificent in these and very many other pious works, she far surpassed the royal splendour of her birth by the glory of Christian piety. St. Peter's dealing with other magnates of the kingdom, both men and women, was not unlike; among whom the dukes of Braganza and of Aveiro were especially eminent, attending the Man with the highest reverence and deference, while the others, convinced by the efficacy of his preaching, changed their plans of life either by entering religion or by correcting their morals.

[53] He returns to Alcántara to pacify the discords of the citizens. Meanwhile irreconcilable discords of the citizens had arisen at Alcántara, by which the chief families, drawn into parties, were rushing into ruin and destruction; both the governor of the place and others pre-eminent in authority attempting their reconciliation in vain. But as soon as this was reported to St. Peter, it recalled him from Portugal as quickly as possible; where, while softening the savage minds of the parties by employing every industry and piety, and being constituted arbiter of the cause with their consent, with wonderful success, all congratulating him, he restored peace to his homeland and concord to the citizens; and these things being happily settled, he hastened to return to his convent.

[54] A prodigy. The day had now declined when, as he passed Zarza, a vast plain remained to be crossed; the solitude of which his companion dreading, he was distressed by the horror of the approaching night and by the lack of food and lodging. St. Peter, knowing these movements of his mind, stopped in the open field, comforted his companion with gentler words, and exhorted him to cast his care upon God; finally, with bended knees, he sent up a humble and brief prayer to heaven. From which it came about that the anxious companion, near the place indicated by St. Peter, found a spring of most sweet water, and most white bread with boiled fish, divinely provided. Bringing the news of this miracle at once with hurried running to St. Peter, both coming to the spring and having refreshed their bodies, the one in the quiet of sleep, the other in divine contemplation, passed a most happy night.

[55] He is elected provincial. The chapter of the year 1538 now being at hand, the Friars assembled in the convent of the Mother of God at Alburquerque, where, with united votes, St. Peter of Alcántara as provincial

they elected. He, long resisting strenuously with suppliant prayers, at length yielded to the acclamation of all, which demanded him as a new Alcides for the support of the religion. Soon, devoting himself to pastoral vigilance, he joined to the visitation of the province that rigour of living which he had hitherto observed most strictly whether as a private religious or as a superior. Coming to towns or inhabited places, he first visited the church; then he sought some unknown shelter or hut, so as to escape the concourse and applause of men. In his own convents, content with his usual abstinence, he attended only to the duties of his office which might promote the peace and discipline of his subjects, spending the rest on the pursuits of his accustomed piety. And so, the same province having been twice visited, he afterwards hid himself in a certain convenient convent; whence he might provide more readily for the needs of all, and by example and exhortations both bring back and establish a holier form of keeping the rule.

[56] His charity toward his own. He opened the bowels of charity toward all his subjects, succouring them now with the religious offices of brotherhood, now relieving the sadnesses of many by the sweetness of his words. To the sick especially he gave himself wholly; since, taking as it were a part of their pains upon himself, by cherishing, helping, and consoling them with endearments and exhortations, he seemed to offer himself to all as physician and as medicine. One day, in a certain sick religious, loathing of food and the heat of fever had diminished his strength by their long continuance: when the Blessed Father, pitying his lot, at his asking for a salad for the love of God, with his own hands quickly set before him herbs gathered from the garden and dressed; and when the others disapproved of these as harmful, he certainly affirmed that in His name (in which he had brought what was asked) they would do no harm at all. And so, to give heart to the one eating, he himself also tasted; until, the dish being consumed, all the companions, astonished, saw that the fever had left the sick man and that he rose healthy from his bed. Whence he rendered the highest thanks to God, for having approved the zeal of his charity by so notable an outcome; which, however, he (a lover of humility) busied himself among others to ascribe to the patience of the sick man.

[57] At Plasencia he restores peace among the citizens. Among the cities several times made illustrious by the presence and works of the servant of God, Plasencia was one. This city, at that time agitated by certain dissensions, congratulated itself much on his coming, foreboding a future remedy of the present evil from what the Blessed Father had done among them in the past; especially because the diligence of all others whatsoever had hitherto gone in vain. Hence, girding himself to soothe the minds of the parties, he obtained so much by gentleness and authority that each one more readily committed the arbitration of his claims to St. Peter of Alcántara. There was in the same city a religious very celebrated for prudence and learning, all whose labour in settling this dissension had hitherto proved vain. Whence, not easily persuading himself that the authority of St. Peter of Alcántara would obtain the same (as was being reported), one day, while conversing in the church with a noble citizen about these matters, he saw him coming, and, moved with the greatest desire of testing his virtue, he approached at a suitable moment. And when he had scarcely begun the conversation, he felt a certain cold sweat break out on him with trembling, and his limbs stiffen; so much so that, as though conscious of some offence, he knelt at his knees to beg pardon for not having attended him with the due esteem according to the merit of his virtue: but the humble servant of God went to meet him as he lay prostrate, and, excusing the vanity of the opinion, commended himself to his prayers. And having led him into a remote room, he usefully urged upon him very many teachings of the spiritual life with such efficacy that the said religious, having had leave of his superiors, made with him a general expiation of his sins, and thereafter became distinguished for zeal for religious perfection.

[58] The first decrees on the reform of the province. St. Peter had for many years been burning with the desire of correcting certain defects which had crept into this province of St. Gabriel, otherwise religious, against the integrity of perfection; and he judged that he would now attain it more easily by the authority of a prelate in which he was strong, had not certain hindrances, which seemed necessary to yield to the time, put off the plan. Meanwhile, however, with prudent caution he composes certain excellent rules, which he had known at some time to be worthy of approval by the common consent of all; which at length, on the opportune occasion of a certain capitular congregation held in the convent of St. Michael of the city of Plasencia (namely on the third Sunday after Easter in the year of the Lord 1540), he set forth to the assembly and deliberation of the fathers. But they, the articles of the constitutions scarcely read and heard, opposed them very vehemently in the name of all, arguing impossibility and inconvenience, so as to be able to move him from his purpose or to pour cold water on the fervour of the zealous Father. But after he had pressed the minds of all more strongly with the devout and grave weight of his speech, adducing most weighty arguments from sacred letters and from the obligation of the vow; all fell silent, and those who before seemed of more obstinate mind went more readily, hand and foot, to the approval of the constitutions. Whence great joy then came to St. Peter, and he at once orders the decrees to be published through all the convents with a fatherly exhortation, that they might grow strong by use.

[59] Several convents are founded. There lived at Plasencia a noble canon, Don Andrés de Catena, singularly devoted to St. Peter, a certain kinsman of whom the example of the Blessed Father had drawn with the greatest fervour from the allurements of the world to the austerities of religion; so that the canon himself too, striving to serve God, offered St. Peter his goods to be spent on building a convent. This offer having been accepted by the assembled Fathers, a place in a certain solitary valley is appointed to be built according to the form of the stricter poverty. At the building of which St. Peter of Alcántara himself assisting, and labouring to make a return to the piety of the benefactor, inscribed on the church and convent the title of the Holy Cross; so that, by way of gratitude also, he might recall the memory of the title of Cardinal Carvajal, then living at Rome, whom that canon touched by kinship. A little after he girds himself for the building of another in the town of Villaviciosa, of the diocese of Pax Julia, having been singularly invited to this work by the citizens of those places (when he had formerly preached among them). Among others the distinguished bishop of Ceuta, Don Francisco Henríquez, helped it vigorously, both by the bestowal of alms and by the gift of a certain miraculous image of the Blessed Virgin (which was honoured with singular veneration in the city of Olivenza). He admitted also a third foundation in Villanueva del Fresno, besides other convents, by which he shortly increased his province notably.

[60] He is hindered by fever from attending the general chapter. Hence, as the general chapter appointed at Mantua for the year 1541 approached, the Blessed Father, having set the province in order, undertakes with the custos Diego de Chaves the journey to Barcelona barefoot in the rigours of winter; and there for some time awaits an opportunity of crossing into Italy. It pleased divine providence that he should not then pass into Italy, a fever seizing him and delaying him; which was thought to have taken its cause from the discomforts of the journey and the continual rigour of penance. Whence, when an occasion of crossing was offered and the fever did not abate, he yielded to the will of God, and through a religious substituted for himself, Fr. Álvaro de Tavira, he providently made supplication to the future General for (obtaining) a commissary, necessary for visiting the province. Then, the rest departing, he lay sick for some time still, and bore the troubles of his illness with wonderful patience; until, having received some hope of convalescence, with strength not sufficiently restored, he went back into the province by the same road by which he had come, and in the same manner; so that anyone else would have incurred the dangers of death, had not God been known to have brought aid to His Servant by singular help.

[61] On the journey he and his companions are wonderfully refreshed. It happened on the same journey that he with his companion John de Neira turned aside at night to a certain deserted place, in which they could have nothing to restore their strength except the solace of prayer, on which they spent the greater part of the night; the following day, entering the road again, St. Peter (although convalescent) went on cheerful in mind; his companion was failing from hunger, and followed somewhat slower and sad. Hence, almost the greater part of the day having been passed, and no place being met with in the open country, the Blessed Father, pitying his companion, had recourse to the remedy of prayer, beseeching God graciously to come to the aid of them in their need. He had scarcely finished when suddenly he saw an angel in the form of a most beautiful shepherd addressing him, who exhorted him (not to lose heart), offering also bread and wine, as much as would suffice for both. He, forgetful of himself, handing these very things to his companion, withdrew aside with the messenger for familiar converse; then, when the companion approached and the angel withdrew, the miracle of divine providence was celebrated by them as they went on with a heavenly hymn (namely the Te Deum laudamus). Something similar happened to the Blessed Father another time, when he was leading certain novices to the convent of Monte Cielo by a steep road, a journey of one day without any refreshment. These, because they had been delicately brought up in their fathers' homes, unaccustomed to religious penury, had learned ill to endure hunger; afflicted in mind and strength, they made the Blessed Father anxious how the present necessity could be relieved, all human help failing on every side. He therefore, turning to the Father of the poor with a brief indeed but fervent prayer, soon indicated that they should seek the divine liberality behind certain thickets, nearest to the place. The young men ran very quickly to the designated place, and according to the word of the holy Father found a table prepared for their need. Wherefore, held in astonishment, praising divine providence and the virtue of His Servant, they were more perfectly confirmed in the purpose of their vocation and in the love of the highest poverty.

[62] Having discharged the office of provincial, The end of his provincialate now approaching, St. Peter of Alcántara pressed with greater solicitude the zeal for Reform which he had begun, appointing guardians, masters of novices and other ministers in the convents who should watch over zeal for the highest poverty and the observance of a more rigid discipline. Meanwhile the Fathers returning from the general chapter brought the orders of the new general, Fr. John Calvo, for Fr. Luis de Carvajal to visit the province of St. Gabriel. Exulting at which news on account of the man's notable virtue, St. Peter hastened to send him the letters of the General, and invited him to come the more quickly to the charge enjoined. He himself, withdrawing to the convent of St. Mary in Villanueva del Fresno, the marquis of the place furnishing the expenses of the chapter, everything being prepared there in due time, caused the religious Fr. Bernard of St. John to be elected provincial; and, Fr. John de Tapia, a religious of zealous spirit, being joined to him, he most ardently commended to him the increase of observance.

[63] At Plasencia and in other places he promotes the salvation of souls. These things being most blamelessly completed, the holy Man again, as though about to repeat the apprenticeship of religion, applied himself to devote himself to all offices of humility, and most of all to shun all conversation more cautiously. Whence the aforesaid marquis, who had hitherto been accustomed to his familiarity, grieving that he could now enjoy it more sparingly, took some part of consolation to himself from this, that he more frequently took part with the other religious in the daily acts of the community, in which he enjoyed also the presence of St. Peter of Alcántara. Nor did God long permit this quiet of solitude to His servant Peter: since, called away by the visits of very many, he was sent by the judgment of his superiors to the convent of Plasencia, where he might take thought for the salvation of many more freely. Having stayed there afterwards for some years, he converted many to the profession of religion, and more to the fruit of a better life. He did the same in the city of Coria, to which, being sent by the provincial, he brought to the bishop, an illustrious and devout man, Don Diego Enríquez de Almansa, singular consolation of soul and increase of piety, of such a kind as will appear more distinctly from what is to be said below.

[64] He goes to Portugal At this time the desert of the mountain

of Arrábida in Portugal was being cultivated by a devout man, Fr. Martin of St. Mary, conspicuous as much for the splendour of his birth as of his virtues; who, seeking the desert with the leave of his superiors, obtained the aforesaid place from Don João de Lencastre, duke of Aveiro, nephew of the king of Portugal, joined to him by blood; and by his favour he obtained leave from the General of the order to be able to live the eremitical life there with a companion of his religion. Other companions afterwards succeeding to this one, they at length induced the aforesaid duke, by writing to the Provincial of St. Gabriel, urgently to solicit St. Peter of Alcántara, otherwise notably known to him, for this society. As soon as the duke's desire became known to him (the Provincial with his faculty remitting to him the decision of the business), he at once began to take counsel with God; then with a man of eminent piety indeed and prudence, Fr. John of Aquila, lately returned from the mission of the Indies, both approving this occasion of promoting regular discipline, in the year 1542 they very willingly undertook the journey into Portugal with united minds.

[65] He stays at Arrábida. Description of that place. They came to the rough cave where Martin was living, and, being most courteously received by him, a little after they received offices of congratulation also from the presence of the Duke. St. Peter therefore, captivated by the pleasantness of this solitude, which by the ruggedness of the mountain and the freedom of the prospect over the nearby sea wonderfully stimulated the pursuit of contemplation, spent days and nights in the exercises of meditating and praying, and, if ever before, then most of all burned in the fervour of penance. Whence Fr. Martin, often admiring the Man's austerity, did not neglect to render thanks to the Duke himself for having procured for him, in fostering his desire of a more perfect life, such a model and at the same time master. One thing, however, still seemed hostile to this solitude, that the Duke's servants, assiduous in relieving the needs of the religious, seemed to disturb them by their frequent coming. Whence for that hindrance also it was provided by God; since a certain pious youth, named Pedro Lagarto, coming to the place for the sake of visiting the image of the most blessed Virgin (which is honoured there), persuaded by the conversations of Blessed Peter, renouncing the world and putting on a most rough sackcloth, offered himself wholly to the service of the religious. On which occasion, by going to and fro to the Duke's palace to ask for and carry away the necessary alms, he readily freed the Brethren from frequent intrusion and the Duke's servants from the trouble of the journey. Moreover, that youth thereafter made such progress in the discipline of humility and other virtues that, after some time, being enrolled in the society of the religious, he deserved to be held not the last among the celebrated men of that custody. (It will help to add certain things here from Fr. John de Luca, the first continuator of Wadding): Over the Lusitanian Ocean hangs a promontory which the natives name Arrábida; the ancient Latins called it the Barbarian Mountain. That place, ennobled by heavenly prodigies, gave the beginning to the province of the Discalced, most celebrated in all Portugal. There is a very old report, drawn from the very first times of the Church, that on the very night on which the Son of God was born man for the salvation of mortals, that mountain shone out with a sudden splendour, and, men wondering what such a portent might be, beamed with a flashing light as in the midday sun. They also relate that many years after, an Englishman who was making for Portugal, tossed in a dangerous voyage, having implored the protection of Mary the virgin, held his course thither. And when he had sought in vain, for the sake of praying, her image which he had in the merchant-ship, and the very fear of danger had made him lifeless as he wavered long in uncertain hope, in his utter despair a light suddenly arising wholly raised him up, inasmuch as it showed through the darkness of night an anchorage in which he and the frightened passengers might rest for a while from the tossing. When it was day, having landed, in that part of the mountain from which the light had shone forth, they unexpectedly find the image of the divine Mother, which they had thought lost. Moved with admiration at this thing, and weeping for joy, they give immortal thanks to Mary their preserver, whose image had migrated to that seat. That the benefit might be the better attested and propagated to all the memory of posterity, the Englishman resolved to settle there, and in the rough solitude to spend however little of life remained to him in the worship and service of God. Therefore, under a poor roof which he had raised from the merchandise he had sold, amid daily hardships and a perpetual habit of praying, celebrated with the notable praise of piety, he spent his life. In the year 1540 João de Lencastre, duke of Aveiro and lord of the promontory, brought into those places Martin of St. Mary, a priest of the Observants of the province of Cartagena; who, sprung from a most illustrious family of the counts of Santo Estêvão do Porto, was joined to him by kinship of blood. He, having obtained from the minister of the province the power of residing there, with John of Coimbra, a pupil of the same institute, withdrawn from the society and converse of men, settled at Arrábida. Soon Lencastre, greatly desiring that the place should be frequented, earnestly exhorted Don Peter of Alcántara, with whom an old intimacy subsisted, that, joining right hands with Martin, he should establish his seat and dwelling there; and that he should take on, at his own discretion, those brethren of the same discipline who most approved themselves to him as companions. Not much indeed did Aveiro have to labour to draw over to his view a man ready for every kind of hardship Annales Minorum, volume XVIII, p. 41. At the year 1542, no. IV.. Whatever may be the case concerning the aforesaid very old tradition, the narrative, written in a style not inelegant, will not be unwelcome to the reader.)

[66] The growth of the new Congregation. Already the fame of so rigorous a life had roused many to the same place, even from the province of St. Gabriel; among whom Father Michael de Catena and Peter de Alconchel wonderfully emulated the austerity and penance of St. Peter. And more would have flocked thither from this province, had not the prudence of the provincial cautiously opposed it. Meanwhile the piety of the Duke, anxious for the comforts of the religious, had caused certain narrow cells to be built among the rocks and cliffs according to the prescription of St. Peter; all of which, as in situation they had a distance of some paces between them, so in material they consisted of rough stones and two planks for a roof; but that which St. Peter inhabited, narrower than the others, so that it scarcely took him at full length, is still regarded by the devout with great veneration.

[67] Manner of living. The form of living of this congregation was admirable, since for beds they had vine-shoots or bare boards: they went barefoot, used neither meat nor wine; nor did they even touch fish (except on feast days), which the devout duke sent them; they were accustomed by spiritual conversations to instruct their souls against temptations. Then at midnight St. Peter first roused his companion, and, the others being assembled for the divine praises, all together discharged the divine Office; and afterwards persevered in prayer until the hour of Prime: then one of them, the others assisting, said Mass; which being finished they returned to their cells, where, intent on various exercises, they awaited Terce. At this hour St. Peter again called all together, to be present at the Office and the solemn Mass; and this being done, they spent in meditation or in honest labour that space of time which was left free between Vespers and Compline. And so throughout the course of the whole year, amid heats or the rigours of cold, they omitted to adorn no moment of the day with these pursuits of piety.

[68] The Minister General arrives. About this time the general of the order, Fr. John Calvo, came into Portugal, who, solicited by the knowledge through which he had perceived St. Peter's virtue, and also by the prayers of the duke of Aveiro, wished to visit in person the place of Arrábida (which those holy religious were cultivating). Where, when, having diligently surveyed everything, he had approved it with singular admiration, commending the profound humility of St. Peter, he granted Fr. Martin authority to admit others to this society. And the first (to be received) was the General's own companion (a certain Italian, says John de Luca, named Archangelus, whom Calvo had as companion on his journey Ibid., no. XVII.), who, wonderfully attracted by the desire of this life and by the sweetness of St. Peter's words, with the General's permission, embraced the institute of the others in the same solitude. But since very many were flocking to this place daily, it had to be provided by the prudence of Fr. Martin that the solitude and quiet of the hermitage should not be broken up by the multitude of those taking the habit. And so from the Marquis of Niza, who offered it of his own accord, he obtained the hermitage of the Blessed Virgin of Consolation near the place Paliaens, so that, a small convent being built there, the training of novices might be founded, and that St. Peter might be set over its beginnings as both guardian and master.

[69] St. Peter is set over the new convent. St. Peter, therefore, the humble and obedient man, came to the place which the Marquis (began) to build at magnificent expense. He would not go beyond the form of the strictest poverty, continually assisting at the building with the greatest solicitude. He took care, therefore, to prepare for himself a little cell near the choir, in which he might pass by night that space of a little hour of his usual rest. Here he strenuously repelled various assaults of the enemy, often even (in order to conquer) incurring dangers of death, while he plunged himself into the coldest waters, and underwent other cruel afflictions of the flesh, so that the wantonness of the flesh might be subdued and the strength of the spirit might rise again.

[70] He is often summoned to the royal court. Hence, because, often solicited by the duke of Braganza, he was compelled to go to Lisbon, he diligently strove to avoid the honours offered him by the nobles of that court; but he could not decline the singular veneration, above all, of the princes the Lady Infanta Maria and her brother Louis, joined with the highest piety; with this fruit, namely, that by increasing the pursuits of piety of both, he formed for very many others illustrious examples for imitating them. The public applause of the crowd he busied himself to elude in this manner, that, sometimes stopping in the public road, seriously searching among the refuse thrown out or in the mud, as though for lost pearls, he would collect rags; which afterwards, sewn upon his habit so as to provoke contempt of himself, he was not ashamed to appear with such signs of madness (even in the palace itself). Nor on that account was the opinion of foolishness urged upon those to whom the holiness of the Man was known; but there grew the more both the affection of piety and the esteem conceived of him as of a certain new apostle.

[71] He returns to the province of St. Gabriel. St. Peter of Alcántara had now been absent for two years from the province of St. Gabriel, when the Provincial, compelled by the complaints of very many, was obliged to recall him; thinking also that the foundation of the province of the Arrábidos had then been sufficiently provided for, and that he was more necessary for the preservation of his own. Which obedience indeed being received, he most promptly leaving everything, the highest and the lowest grieving, returned as quickly as possible with Fr. John of Aquila to his own province. There, received with the highest congratulation of all, he was suddenly urged to go to Belvís to settle certain discords. God willed on this occasion to make some return for his affection to a certain Count devoted to Him, when He ordained that St. Peter should be present with him as he lay in his last agony; and fame spread abroad the merits of the virtues of the dead man, in which he had made progress under such a master; first of all his humility, by which the illustrious man had ordered that he should be buried at the door of the Discalced Friars; although, St. Peter taking care of the funeral, he was more fittingly buried at the entrance of the greater chapel.

[72] He stays with the count of Oropesa. Thence, having consoled the widow of the deceased and her whole household, he passed to Oropesa; where, the lord of that place compelling him, he remained for some time in the palace with his superior's leave; nor yet did he on that account idly enjoy the quiet of hospitality, because (besides many

gains of souls) he set in order the morals of the count himself and of his household, as it were to the discipline of the religious life. Out of the great devotion with which all regarded the holy Man, some more curious persons strove to find out by what exercises especially he passed the quiet of the night, since they had understood that he did not sleep more than an hour and a half. To those, therefore, who watched him more attentively through the chinks of the door as he prayed, he was seen with astonishment sometimes prone on the ground, sometimes raised from the ground and sustained in the air for some hours; then, coming back from rapture, persevering the whole night motionless in prayer like a statue, except when, either at the beginning of the night or before dawn, he beat himself long and most savagely with scourges. After Mass, going out of the palace to a certain hermitage, absorbed there during the day in divine contemplation, he passed the dinner time, no one daring to call him back from ecstasy. Which indeed happened the more gratefully to him, inasmuch as, avoiding the showy delicacies of the table, he preferred by his daily fare, namely bread dipped in hot water, rather to keep off hunger than to extinguish it. When at length he departed thence, almost all the inhabitants, accompanying him, received his blessing with the highest honours. Among these the students of the college had come up (as was the custom) to kiss his habit, one of whom St. Peter, looking at him with a rather severe countenance, said: Shortly you will become a religious. Which was received by all as an oracle, though nothing was then less in the young man's mind, since he had proposed to himself to embrace a very different kind of life: nevertheless (God so disposing), the same, not long afterwards, to the admiration of all, entering religion, fulfilled the saying of the blessed Man.

[73] Election of the provincial by compromise. In the year 1548, on Low Sunday, in the presence of the general of the Order, a new minister of the province was to be elected; and therefore the electors, being divided into two parties, acclaimed, the one St. Peter, the other Fr. John of Aquila, a minister likewise of proven virtue. Their votes being repeated on both sides, nay persisting to the fourth time, and both candidates humbly yielding to each other; it seemed more advisable to the General to elect then an outsider, namely a most upright man from the recollect province of the Conception, Fr. García del Castillo, as provincial. Which election, though from abroad, the assent of all the vocals nevertheless approved, because they had referred it to the decision of the general: God so ordaining more fittingly, so that both might apply themselves more freely to the reform and foundation of other provinces; namely of Arrábida in Portugal, of St. Joseph in Castile, of St. Simon in Galicia, and of St. John the Baptist in Valencia, as we shall narrate elsewhere.

[74] By order of his superiors St. Peter returns to Arrábida. After the above-mentioned chapter, our Blessed one, with his very dear friend John of Aquila, withdrew to the convent of St. Onuphrius de Lapa, formerly inhabited by him. There both, fervent in spirit and most zealous for penance, conferred together on the propagation and increase of the reform begun. At this time, moreover, Father Martin had died in the solitude of Arrábida, with a great opinion of holiness, who had singularly commended the care of his Custody to a certain Fr. Andrew Barella of the province of the Algarve. But because his zeal had languished through the opposition of many, a consultation of certain religious having been held with the duke of Aveiro and prince Louis, all went with the better votes to the view of recalling St. Peter from his province; so that he who had already been the instrument of its restoration might become the instrument of its preservation. And so most efficacious letters were written by these princes to the provincial of St. Peter of Alcántara, by which, heaping up various reasons, they drew him for the public benefit to grant leave to come into Portugal. Which, though reluctantly imparted by the provincial to St. Peter, soon happily compelled both him and Fr. John of Aquila to undertake the journey and the burden of the province committed to them, since, withdrawn from their own, they were more usefully appointed to the building up of another's.

[75] The Reform having been strengthened Both these Servants of God, most welcome to all, came into Portugal; and St. Peter of Alcántara, first at Arrábida, then in the convent of Paliaens, with the highest prudence and unconquered spirit both restored the more rigid form of living to his own and defended it against the rivals and disturbers of perfection. Sometimes, compelled by the singular instances of the princes Doña Maria and Louis to go to the court, he poured oil there upon the piety of many nobles by the gentleness of his persuasion. Sometimes also, consulting that great father in learning and spirit, Louis of Granada (who then happened to be staying at Lisbon), about heavenly things and the state of his own soul, he gave him a hand also for the conversion of others.

[76] he hands it over to John of Aquila. Among other nobles familiar with St. Peter one was Don Luis de Sousa, who, attracted by the Man's wonderful converse, applied his mind to building a convent in the place of Caparica, so that he might enjoy him nearer at hand. And therefore, the building being finished in very rapid work according to the form of poverty, St. Peter of Alcántara himself began to inhabit it with a few; and very many young men of the nobility flocked thither on account of the nearness of Lisbon; of whom some, either by embracing the institute of the order, made this custody illustrious, or, imbued with the lessons of a more upright life, notably benefited others in the world by example and instruction. But when St. Peter recognized that he was disturbed by too great a concourse in this place, he judged it more fitting to hide himself in the solitude of Arrábida. There he revolved in his mind by what better method he might provide for the increase of this custody; because he foresaw that he would shortly have to leave it. And so he first commended the eminent virtues of Fr. John of Aquila to the nobles of the kingdom and other devout persons; then, joined with him in assiduity of prayer, he explored the divine will; until by mutual consent they agreed that the latter should remain in Portugal for the furtherance of the work, the former should return to Castile for greater things. This counsel indeed seemed unwelcome to all, on account of the most desired presence of St. Peter, which he was about to withdraw; but, the virtue of his companion, little unlike his own, being perceived, the greater part of the grief was lightened by this solace, the more so because the aforesaid Fr. John, placed in the government of the custody by the affection of the religious, most deeply impressed both upon them signs of fatherly charity and upon seculars the esteem of a holy and prudent man. For after he had promoted the integrity of religion with the highest zeal for thirty years, he died in the same custody with a great opinion of heavenly virtue about the year 1580, as is read noted in the chronicle of the province of St. Gabriel; and all celebrate Blessed Peter of Alcántara as the author of this benefit.

[77] Hastening to the convent of St. Margaret, he wonderfully crosses the Guadiana. St. Peter at length returned into the province in the year 1551, at the very time, as it happened, when a chapter was to be held at Plasencia; in which he obtained by strong reasons and prayers (that he should not again be elected provincial). To another religious, however, conspicuous for virtues, Fr. Francis de Martiago, this office was conferred on his counsel, and to St. Peter himself the office of first definitor was given. St. Peter had to hasten to the convent of St. Margaret of Jerez de los Caballeros, so as to be present with the other fathers at the celebration of the feast of the holy Father Francis. And when on the way, about midday, he had come to the bank of the river Guadiana, then most of all very rapid on account of the increase of rains, he long contended with the ferryman about the speed of crossing: the latter objecting the danger, St. Peter of Alcántara urging confidence in God. But when he saw that nothing was gained either by prayers or by reason, with mind and eyes raised to heaven, and having called on his companion to follow, he enters the river with confidence. Truly astonishing to see, that, the water covering only the feet of both (all who stood on the bank looking on), they passed over safe to the opposite side. Whence by so notable a miracle both their faith in God was increased and the holiness of the Man became more renowned among all.

[78] He is elected Custos. They came, therefore, to the convent, where it was necessary for St. Peter to be present at the election of the custos to be sent to the next general chapter, to be held at Salamanca in the year 1553. Whence, because a man of great virtue and prudence was sought for this, who would be able to remedy disturbed affairs and to oppose himself to the rivals of the new custody; there was no one who did not concede the first place for this to St. Peter, as much for his fame as for his zeal, and was the more willingly eager to give him his vote. This charge, then, being committed to him against his will, which he inaugurated with zeal for preaching, he brought very many, while he stayed at Jerez, to a more upright life: and among others three noblemen, who, conspicuous by the example of their virtues, were commonly called disciples of Blessed Peter of Alcántara.

[79] Conversion of a woman deluded by the demon. There met him, while he was travelling through the places nearer to this city preaching, a certain woman deluded or rather possessed by a demon; who, while with her reputation untouched she covered the most shameful vices, was for some time wretchedly consumed with love for the devil (deceiving her in the form of a handsome youth), so much so that as a pledge of faith she had even made over her soul to him, and, bound as it were by a marital secret, had promised never to reveal their mutual lusts even to a confessor. The wretched woman had indulged for some time in these sacrilegious embraces, and, guarded by the diligent service of the infernal go-between, she nevertheless kept up her reputation by frequenting the church and the sacraments. It pleased divine providence that St. Peter of Alcántara should pass through that place, to whose sermons the malignant one strictly forbade the woman to go; but by a certain chance, one evening, as she was walking outside the walls with other women, St. Peter, meeting them, received from them a sign of reverence, and from her one of a certain fear; whence, addressing her, by a certain singular impulse he persuaded her to come nearer, and to sit down for a little for a more familiar conversation too. Hence he explored her conscience more cautiously, though, as was her wont, she answered nothing, hardened the more then by the sight of her false spouse, who from behind the door of a nearby hermitage, by signs, enjoined silence upon the wretched woman. Then St. Peter seemed to burn more fervently and to be kindled with divine light; so that he set before the woman (whatever she had hitherto perpetrated), and explained more distinctly every fraud of the adversary. Whence she, astounded at so divine an admonition, as though overwhelmed by the confusion of her own crime, falling at the feet of the holy Man, is wholly dissolved into a flood of lamentation. But the Blessed Father consoled her the more, and exhorted her to the detestation of her crimes and the remedy of penance, uncovering the diabolical illusion of that feigned youth and the sure refuge of divine mercy. Comforted by all these things, the woman most readily accepted the condition of returning the next day to wash away the faults of her soul; and in order that she might the more securely escape the dangers threatening from her offended spouse, she sought the prayers of the holy Man as sureties, and saw the adversary himself thrust down to the depths by his command before her eyes. Being free in this way, passing a quiet night in the examination of her conscience, at the following daylight she came to the feet of St. Peter of Alcántara; whence, cleansed from her former stains, she went away to be thereafter a notable mirror of a most upright life and a most faithful herald of the heavenly virtue of the Man.

[80] St. Peter is present at the general Chapter: The general chapter now being near, St. Peter of Alcántara, custos of his province, goes with its provincial to Salamanca, where, soon received with the courtesy of all the illustrious and leading men, he was also held in the esteem of distinguished theologians. The singular admiration of all of whom for the holy Man turned upon his supreme contempt of himself; since in his words and deeds nothing shone forth, among so many eminent religious, except the most profound humility. Nor with less veneration

was he held among the other prelates, so that, being very dear to the newly elected general, Fr. Clement of Monelia, he obtained from him with great favour Fr. John Alfaro as commissary; who otherwise greatly benefited the same custody in preserving regular observance. The chapter being concluded, in which the figure of his body had impressed upon the minds of all the vocals a living image of the holy Father Francis, as he was preparing to return, he is summoned by letters of the count of Oropesa to come as quickly as possible to the help of his wife.

[81] A twofold prophecy. The most pious Father came to the place where the devout Lady was wavering in various uncertainties of mind concerning the state of her second-born son, Don Juan; because he, uncertain in the choice of his life, left the succession to his father's inheritance uncertain. When St. Peter of Alcántara understood this, as though made a sharer in the divine counsel concerning the future, he freely foretold that the son would one day be not unequal to his first-born brother, but even greater; so that the mother, acquiescing more in the authority of the man of God than in apparent reason, at once laid aside all solicitude about this matter. Urging moreover that both husband and wife should always receive any declaration of the divine will with a constant mind, he left them consoled. A little after it happened that Don Francisco, the count's first-born son, in the flower of his age, departed this life; to whom the aforesaid Don Juan, his brother, succeeding, established the truth of the omen uttered by Blessed Peter, to the astonishment of all.

[82] He meets Master John of Ávila. There was at this time, very celebrated for his preaching and for his teaching of mystical science, Master John of Ávila, a secular priest, who in the province of Baetica was held for these singular gifts as its apostle. He, having perceived the virtue of St. Peter of Alcántara, proved also by miracles, most urgently pressed him by most courteous letters not to refuse the troubles of passing into that province (for the great service of God). Complying with him not unwillingly, St. Peter, having entered the same province, fruitfully spent his excellent zeal both on the principal business for which he had come and on the gain of many souls, which he commended to the further care of Master Ávila.

[83] A prophecy and a prodigy. Thence, as he was about to return to his own, in the city of Baza, diligently commending to his parents the son of a certain nobleman, about eleven years old, he foresaw that he would one day be a notable servant of God. Which indeed the boy, as his years grew and he received the habit of the Order at the hands of St. Peter, sufficiently proved; since afterwards he became renowned for the praise of virtue among the chief disciples of the Blessed Father. Thence, pursuing his journey, being harassed by great trouble both from the rays of the burning sun and from the rugged and rough road, more anxious for the lot (de sorte) of his companion, he saw him, overcome both by thirst and by weariness and calling for help, fall at his feet. Pierced by compassion at this spectacle, the soul of St. Peter was at a loss, no human help being then near; when suddenly both noticed an untamed bull bursting out from among the dense trees, which, by bellowing and brandishing its horns, was feared to be directing the onset of its ferocity against these servants of God. But the companion, more strongly struck by fear of death, rising up, compelled St. Peter to hide himself in the recesses of the wood, and there, following the steps of the aforesaid bull as of a gentle lamb, both are led by the wonderful liberality of God to a spring of most limpid water. This had to be the singular reward of St. Peter of Alcántara's confidence in God, this the greatest proclamation of his glory, this the more wonderful help to his companion (all human help failing), that even a most ferocious animal should show that divine providence is most promptly and opportunely present to the prayers of St. Peter.

BOOK TWO.

From his departure from the province of St. Gabriel until the foundation of the province of St. Joseph.

St. Peter meditates a more perfect reform. St. Peter of Alcántara, having now entered his province toward the end of the month of August, meditated in his mind on resuming solitude and quiet, hitherto hindered by so many excursions and most pressing affairs: immersed in which, he already felt himself impelled by God's inspiration to render greater services to Him. And while, increasing the austerity of penance with a more rigid discipline, he sought the divine counsels with more fervent prayers, he recognized more clearly that the propagation of the splendour of regular observance was being set before him. Which charge, though roused by divine admonitions, he did not yet presume to undertake without due authority. And so, conferring on the matter with Don Rodrigo de Chaves, his very dear friend and disciple, he made quite opportune use of his help for obtaining a Brief at Rome, by which the necessary faculty should be granted.

[85] He attends the Provincial chapter. While these things are being done, the chapter of the province was held in the convent of Manxarretes in the year 1554, on the 4th day of October; the commissary general for Spain at that time, Fr. Andrew de Insula, presiding. He, perfectly perceiving the virtue and zeal of St. Peter, busied himself to bring him again to the government of his province for the preservation of the more rigid observance. But God destining him to other occupations, the votes of the majority were found to concur again in electing as provincial the most worthy Fr. John de Espinosa; so that, whatever industry the commissary had used apart from the vocals, it was nevertheless certainly evident to all that the election of St. Peter did not then please the divine will.

[86] He obtains a Pontifical Brief. Not long afterwards there was brought to St. Peter of Alcántara from Rome a Brief of the supreme pontiff Julius III, furnished with which he went to the provincial, who was living at Plasencia, and made him a sharer in his purpose and in the Apostolic authority. He, disturbed by the novelty of the thing, foresaw that great harm to regular discipline was threatening through the absence of St. Peter; since he would withdraw from this province the authority both of his example and of his teaching. The prudent provincial, therefore, persuaded him meanwhile to defer the execution of his pious desire to another time, so that he might more conveniently attend then to the public fruit of others, and now to the private establishment of his own province. Acquiescing indeed in this persuasion, St. Peter meanwhile obtained from the provincial leave to seek with a companion the solitude of a certain hermitage; where, further meditating on the greatness of the work, he more exactly arranged the gentler means of the Reform.

[87] He is most lovingly received by the bishop of Coria. St. Peter of Alcántara, leaving the province to the no small grief of the whole province, goes with his companion Fr. Michael de Catena, his faithful Achates, to the city of Coria (an episcopal city of Old Castile in Extremadura); in which he is received with a singular demonstration of affection by the bishop of the place, Don Diego Henríquez, named elsewhere, and by his brother, the count of Niebla. (The continuator of Wadding Annales Minorum, volume XIX, p. 27. refers these things to the year 1555.) He soon began to open the secrets of his purpose to the devout Prelate, who, showing himself eager and favourable, most readily offered for auspicious beginnings a solitary church near Santa Cruz de Cevolla; the place pleased him further, in which he might build only narrow little cells with a garden, by which the form of the greatest and strictest poverty, which he proposed to restore in the observance of the rule, might be expressed. The same parsimony was in the acquiring of food; since he refused even the alms offered by the devout, content to be nourished by the rigour of his abstinence and the consolation of divine prayer. So that often, being consoled from above, when the narrowness of his cell could not contain him, running out into the open fields he was carried on high by raptures of divine love; and remained for some time suspended from the ground in divine colloquies. All his supplication tended to this, that he might implore more promptly the help of divine providence for the increase of the Reform.

[88] Living in the hermitage But the Blessed Father was not long left to himself alone to enjoy the quiet of solitude, without being often interrupted by the count of Niebla and his whole household with offices of devotion. The same was done also by the bishop, who sometimes exchanged the intermissions of his pastoral care for exercises of prayer and meditation with the Man of God in that narrow cell, by which he acknowledged that he was much roused and advanced in the affection of piety toward God and in fervour of spirit. Sometimes both, going out into the field, prolonged a great part of the night in devout conversation and meditation without other refreshment or sleep. Sometimes, near a spring close to the place, discussing the wonderful works of God, they burned with mutual zeal in procuring charity toward the neighbour. Hence, in order that God might confirm the singular grace of St. Peter of Alcántara by some testimony, it pleased His goodness to grant the waters of that spring a virtue of healing; so that, sought from afar by the devotion of very many, it availed for many infirmities, and still, a chapel having been built at it under the name of Blessed Peter of Alcántara, it wonderfully drives out very many diseases.

[89] he is inflamed with zeal for the glory of God. To him intent on these pursuits of piety a greater stimulus of soul suggested that he should oppose with all zeal the standard of the cross to the nascent heresy of Luther, and trample upon the impiety of the new sect by the piety of his religion; so that, while the illustrious glories of the faith were being stained by the defection of the heretics, he himself might labour most earnestly to restore them to foreign lands and nations by the purity of his institute and by evangelical preaching. He pressed on, therefore, more fervently with prayers and with most savage macerations of the body, by which he strove to bend God to favour his holy desires, and to prosper with happy success the journey (which he was meditating, to the feet of the Vicar of Christ at Rome); as a certain joy of heart presaged.

[90] At Rome he goes to the Supreme Pontiff; Having accordingly conferred the interior illumination of his mind with his companion Michael and with the most devout bishop, he obtained the approval of both for undertaking the journey to Rome; vehemently impelled by which, he did not hesitate to enter on the road as quickly as possible with the aforesaid companion, barefoot as was his custom. After the long hardships of the journey, which never tempered the rigour of his life, having entered Rome, he visited the sacred thresholds of the Apostles and the other venerable monuments of our religion. Then, girding himself for the business, he met the most strong contradictions of the superiors of the Order; against which, the favour both of his virtue and of his fame pleading for him in vain, the one defence of the divine will was left to be opposed. And so, having struggled with various difficulties, he embraces the most expeditious remedy of going to the feet of the supreme Pontiff. Laying before him as a suppliant his purpose of the Reform, he then impressed upon him rather a specimen of his holiness and pious zeal than an argument for the business, which was held in suspense by the objection of difficulties.

[91] [he obtains the faculty of beginning the Reform under the obedience of the Conventuals.] But St. Peter of Alcántara did not on that account cease to promote every effort with most fervent supplications to God, until, admitted again to the kissing of the feet, and consoled by the singular benevolence of the Pontiff, he obtained a certain Brief, by which the faculty was granted of founding a convent according to the more rigid form of the institute, and separated from his own province, which he might inhabit and propagate with others desirous of the same life, though on this condition, that he should be subject to the master general of the Conventual Fathers. These things succeeding according to his desire, he rendered due thanks to the divine clemency; and without delay, going to the master of the Conventuals, he is received by him most courteously and obligingly according to the Apostolic diploma: who also took care to furnish St. Peter with letters of commendation to his own, and with other most ample necessary faculties. Strengthening by all these the beginnings of the work and the esteem of his prudence, the servant of God, having duly discharged the offices of Christian piety, undertook as usual the return to Spain with the greatest alacrity of soul. (It is pleasant to render these things a little more clearly from Fr. Joseph Maria of Ancona Annales Minorum, where cited above.. But the prefects of the Order, to whose ears the cause of such a journey (of St. Peter) came, although also of his virtues and holiness

the report had reached them, knowing that a diversity of the manner of living very often brings division of minds with it, in order to safeguard union and peace in the Order, did not embrace the man of God with so cheerful a countenance as was fitting. He, however, advancing more and more in the highest virtue, willingly bore these very harsh manners and objections of the superiors and offered them to God. Then, throwing himself at the feet of the Pontiff to implore the desired grace, he set forth a petition. To him supplicating once and again Julius assented, and granted that he might both receive those who had been called to this kind of life, and at the same time build a cenobium, such as should seem suitable to him, under the obedience of the master general of the Conventual Fathers. Julius Magnanus, who was at that time most wisely governing the affairs of that family, most courteously embracing this new subject of his, furnished him, as he was soon returning to Spain, with his letters patent joined to the pontifical diploma. A diploma different from that one, which we shall bring forward at the year 1559 (for this later diploma contains far more ample concessions), begins thus: "To his most dear brother in Christ Peter of Alcántara, of the reformed life of the Order of Friars Minor Conventual: brother Julius Magnanus of Piacenza, doctor of theology and master general of the whole Order of Conventuals, health and eternal peace from the Lord, etc.")

[92] A huge contradiction, (What follows belongs to the year 1556, according to the continuation of Wadding Volume XIX, p. 58..) St. Peter of Alcántara, scarcely returned to his former hermitage, was communicating to the bishop of Coria the diplomas obtained at Rome; when the evil-speaking of very many, rising up against him, did not hesitate to tear his constancy and divine virtue, proved hitherto by so many signs, with calumnies of novelty, ambition and deceit; so that it sowed far and wide a certain bad opinion of him, not only among religious but also among seculars (by whom he was held dear); whence, at the instigation of the malignant spirit, who dreaded the progress of the new soldiery and therefore contrived hindrances, certain men of perverse mind, assailing the holy Man, harassed him with various questions; and although he answered sweetly and kindly, they yet inhumanly loaded him with injuries and blows. To all which he yielded with the highest forbearance, nor was he ever heard to utter even a sign of any complaint. The commissary general, moreover, who had come into his province, punished his provincial with a severe correction for having granted him the faculty of leaving the province, so much so that he deprived him even of his vote in the next chapter. Nor content with this alone, he summoned St. Peter also to him, although exempt from his authority; who (in order that he might merit to suffer anything for the love of God) did not refuse to come, to render an account of himself which was not owed.

[93] to whom even the commissary general yields. When, therefore, the illustrious Man, venerable to all Spain, had come to the convent, he not only bore with the highest modesty the harsh and frequent reproofs of the commissary; but also, like a novice, suppressed the gibes and insults of all with the most profound humility and deep silence; so that he left all confounded rather than exasperated. But because the judgment of all about this silence was not equal, some urged the superior to wring from him by the command of obedience some answer, which he seemed to others to withhold out of confidence in his innocence. Whence this obedience effected only so much, that once and again he was heard to utter at least these words with lowered voice and gesture: Fathers, I know very well that this work does not at all befit me, an unprofitable servant of my Lord; but you, if you understand that it is not for the common good, do your best to hinder it as much as you can. These, indeed, were the foundations which St. Peter laid of the spiritual edifice upon which he desired to build up the structure of the Reform: namely the unconquered constancy of interior humility and of contempt of self; so that he might either emulate the example of the Seraphic founder of his Order laying its first principles, or recall the slackened minds of the sons to the imitation of the Father.

[94] St. Peter bravely pursues the work begun. But although Satan was on the watch to disturb the purpose of St. Peter in these various ways, God had the stronger care to preserve it by propagating devotion to him among pious men; so that the aforesaid bishop of Coria was the first diligently to urge that the building of the new convent be begun. Which, though he offered it at his own expense in the place of the hermitage of the Holy Cross, St. Peter of Alcántara nevertheless preferred to excuse himself on account of the nearness of another convent, of St. Mark of Altamira. Moreover, a larger place had altogether to be sought; because the aforesaid did not hold the new colleagues, of whose number Fr. Leo of Lisbon, Francis of Galisteo (Marcus of Alcalá writes that he was a layman Chronicon provinciae S. Josephi, book I, chapter III, no. 1024.; the others were priests), Francis de Melo, Peter de Alconchel, Bartholomew of St. Anne, and a certain other Spaniard, who, having become known to Peter as he passed through Milan, had come from there to be enrolled in the family; besides a certain canon of Zamora (this is Christopher Bravo, of whom mention will return), strong in learning and wealth; all, embracing the norm of a stricter life, followed St. Peter as leader and master. At that time Don Rodrigo de Chaves, named elsewhere, had moved from the city of Plasencia, who, hated by his relatives on account of the humble life (which he led), chose to live with his whole household on a certain property near the town of Pedroso. He, visiting the Blessed Father, liberally offered the aforesaid property for founding the new convent; which he, considering it suitable enough, announced to the bishop of Coria that its donation had been granted to him.

[95] An apparition, It happened once that St. Peter, going from Coria to Pedroso, turned aside on the journey to the house of certain spiritual daughters; and because the winter snows had covered everything, one of the maidens, wondering at his uncovered head, piously and plaintively chid him, because in this matter he seemed to her unjust to himself: but the Man of God said: Do not wonder, daughter, if I go with uncovered head in the presence of my God; since earthly princes and lords refuse to cover their heads when their king is present. At which words the eyes of the girl's mind were opened, so that she was able to see outwardly also of what presence the Father was speaking; for she noticed (him) standing between Christ the Lord and the holy Father Francis, though she then indeed kept this secret to herself. But after she had observed through the window that, as he went away, he continued on his way with the same companions, she did not delay at once to make her sister also a sharer in so admirable a vision; so that both might thereafter be witnesses of the thing, and might understand more clearly in reverence of whose presence St. Peter of Alcántara had affirmed that he ought not to cover his head.

[96] Ecstasy amid a wedding feast. He had scarcely returned to the hermitage when, solicitously summoned to Ávila, he very willingly yielded to the prayers of Doña Guiomar de Ulloa, his benefactress; and accordingly in this city, his rivals watching him everywhere, his merit became renowned among all by a singular event. For he was compelled by a certain illustrious man to be present at the solemnities of his wedding, at which, marrying a wife equal to himself, he with a great affection of devotion foreboded the happiness of the marriage from the presence of St. Peter; and so, in order to draw him though resisting, urging him by the example of Christ, he obtained that the appointed wedding should be celebrated more solemnly by the concourse of the people, and that the esteem of the holy Man, defended by heavenly favour against his very many detractors, should be made more illustrious. For the blessing of the spouses having been performed in the church, St. Peter, going with a huge multitude to the bridegroom's house, met two friars of his Order. These, seeking an occasion of taunting him, stirred up the guardian of the convent of that place against St. Peter of Alcántara, to defame him by reproving him as scandalous and dissolute in the licence of feasting. Meanwhile St. Peter, in the place of the banquet, was shut up in a certain (adjoining) room, so as to give himself to prayer and contemplation; when suddenly the two religious, on the pretext of speaking to him about a grave matter, asked leave to approach. Being led, therefore, to the room, when the door was opened they all but stopped going forward, struck by a certain most splendid ray; had not, curiosity adding the spur, they entered and caught the holy Man, absorbed in the highest contemplation, remaining raised on high. Confounded by which sight, they dared nothing further than to proclaim everywhere the virtue of St. Peter of Alcántara, and to celebrate with the highest praises, both on the road and in the convent, all his actions as approved by divine judgment; so that they drew the guardian himself also to a better opinion of him. But as the whisper of this ecstasy crept through the palace, very many ran together to the room in their desire to see. And because it lasted the whole space of the banquet, it then befell St. Peter of Alcántara the more gratefully, since he avoided the feast (which he shunned), and took the more fitting care for his esteem; and thus he took away from his rivals the cause of calumniating, and supplied to the devout an evident argument for praising the integrity of his actions.

[97] The beginnings of Pedroso. (What follows falls, according to the continuator of Wadding, in the year 1557 Where cited above, p. 77.) After the Man of God had communicated at Ávila his intention to Don Juan Velázquez, in favour with the emperor Charles the Fifth, and his spiritual son, he obtained by his liberality what was necessary for the material of the building, and, other things being dispatched, returns to Pedroso. There, everything having been provided by the solicitude of the bishop, he found also most ready the piety of the count of Torresonio (who had gone there to visit the Blessed Father), who offered craftsmen and workmen of his own accord; so that, invited by so many helps of divine providence to the beginnings of the foundation, he did not hesitate to undertake the building of the convent, which by his own labour and the diligent help of the other religious he very expeditiously finished in the briefest space of time, according to the form of the strictest poverty. But on feast days, intent on the spiritual building, going out to the nearby town for the office of preaching, he so abounded in charity that he taught great and small the rudiments of Christian doctrine, nay even the elements of reading and writing. Nor did the malignant spirit meanwhile cease to lay snares for this work, since, having stirred up some religious of a certain neighbouring monastery, he persuaded them to fabricate various charges before the bishop of Plasencia, by which they might disturb the progress of the building. Among these they foolishly foretold that the rigour of discipline which they alleged was to be observed in that new convent would not last long. Whence St. Peter, being summoned to plead the cause, not only stopped the mouths of his adversaries, but also, by proving to the bishop the reason of the deed, drew from him a readiness to help as well. (That the cenobium of Pedroso was built in the year 1557, there is no one who can doubt; for it is expressly evident from the following instrument Ibid., pp. 77 and 78, volume XIX.. In the place of Pedroso, of the territory and jurisdiction of the noble city of Coria, on the ground of the most excellent lord duke of Abula and Marquis of the same city, my lord, on the 22nd day of May of the year of the Lord 1557, there appears the present very magnificent lord Rodrigo de Chaves, in his own name and in that of the Lady Francisca de Chaves, his lawful wife, who are patrons of the same place of Pedroso; there being present the venerable lord Juan Martín Conde, ordinary alcalde, who now is, of the same place; and finally also I the scribe being present, who write by their order, and the witnesses undersigned; who said that he, with the Lady Francisca his wife, had built a house, to which a certain portion of land for gardens is contiguous, which the community of this place had given for this purpose in the place which is called de Berrteal at the Fountain of Palancar, for the very

Reverend Father Fr. Peter of Alcántara, a professed religious of the Order of St. Francis of the regular Observance of the province of St. Gabriel, who are called the discalced. With the counsel and faculty of his minister provincial, who then was and at present is of the same province, brother John de Espinosa, he obtained an apostolic Brief, that he might devote himself with greater quiet and convenience to prayer and contemplation, leading an eremitical life with a companion well-pleasing to him, either from his own Order or from another. And since the same Lord Rodrigo de Chaves and Lady Francisca de Chaves his wife greatly venerate and love the aforesaid Reverend Father Peter, they said for this reason that they make over to him the said house and garden, and also the other land which the community had bestowed on him (namely on Rodrigo), so that his companion or companions, or others whom it shall please him to have living with him, may remain in the same house for all the days of his life, and may make use of the garden and the aforesaid land; so that the same Fr. Peter, with the companion or companions who were with him dwelling in such house, may have only the simple use both of the house and of the garden and land recited. They grant moreover the faculty that in some part of the same house they may build a Chapel or Oratory for celebrating the most holy sacrifice of the Mass, as long as the same Fr. Peter of Alcántara shall remain there. Thus, namely, is the Instrument recited by the continuator of Wadding, in the place cited, rendered from Spanish into Latin.)

[98] The penances of St. Peter. While he was staying at Plasencia for this business in the house of a nobleman, Don Diego de Loaisa, scourging himself at night as was his custom, he affected his devout host, roused from sleep, with such admiration that he could hardly persuade himself that a body so wasted could suffice for such torment without power from above. His two sisters also, virgins, watching the servant of God through the chinks of the door, saw that after a very long space of praying he had spent the rest of the night in the highest ecstasy. In this house too, being seized by illness, excusing himself to his host's piety, he would not admit even the slightest comfort; except that, the obedience of his companion urging him, he took a little wine on account of weakness of the stomach, and another medicine to ward off the danger of death; from which also he gradually recovered.

[99] He crosses a river dry-shod. Returning, therefore, to Pedroso, he passed through Alcántara, so as to take with him a certain craftsman, a smith, destined for the work. Having left him with his companion on the road, he himself, collected within himself in the deepest meditation, went ahead as far as a certain river, mingled from two, the Alagón and the Marete, swollen and rapid on account of a flood. Here, while others were waiting for an opportunity of crossing over, he, forgetful of himself, proceeding as if treading on solid ground, came out safe on the other bank. But the spectators of so stupendous a miracle, since they could not even with their shouts call him back as he crossed, turning to God, celebrated most highly with vows and worthy thanks His wonderful power in His Servant. Others, who were standing on the opposite bank, at which he had arrived, all did not cease to fall at his feet, to kiss his hands and habit, and to revere him as some Saint come down from heaven: but he, coming back to himself some time after, was the more astonished that he was surrounded in this place by so many men, and that he had already left the river behind him and his companions on the other side; and therefore with suppliant gesture before all he gave thanks to the divine power, and most devoutly called upon them to praise it; and having waited for his companions of the journey, he humbly commended silence about the deed to all; yet it pleased God that it should be spread more widely and celebrated more loudly to the confusion of his enemies.

[100] Description of the convent at Pedroso. When, therefore, he had returned to Pedroso, he found the building of the convent finished, in so narrow a form indeed that it surpassed the others built by him in the other province. Whence they were held by all to be prisons for those still breathing, or dwellings of the dead, rather than of living men. The high altar, divided from the nave of the church by a certain rough grating, scarcely contained so much space that it would hold, besides the one serving the priest, one other passing through. The inner cloister, of square shape, had sides no longer than could be touched with each hand by two religious with arms outstretched: the cells above had doors narrower than scarcely the stature of a man; giving the reason for which to some, St. Peter of Alcántara said: Brethren, their inhabitants are dead to the world: and that they may learn how narrow is the entrance to heaven, let them remember that they must enter by these doors. But the cell of the blessed Man, inferior to the others in poverty and capacity, seemed more like a storeroom; since, placed under a certain staircase, it would not admit him entire except with his body bent. The rest of the workrooms, however many there were, were contracted with the same narrowness; so that the circuit of the whole convent, with the church, which occupied the greater part, did not exceed 32 feet in length, 28 in breadth.

[101] Dedication of the church. The work being finished, therefore, intending to dedicate the church to the Immaculate Conception of the most blessed Virgin, he consulted Don Rodrigo de Chaves; so that, the most holy Sacrament being placed on the high altar, the image of the Virgin should be exposed to public veneration on an appointed day. And so peoples flock together from all sides from the neighbouring towns to the solemn procession, Don Rodrigo and the count of Osorno furnishing what was necessary; but because the narrowness of the place admitted few within the church, the rest before the doors proclaimed the divine providence, which had sent to them a man of Apostolic institute for the edification of all. The servant of God St. Peter of Alcántara himself, commending his family and the growth of his institute to the protection of the Mother of God, refreshed all with the divine mysteries. Here afterwards, leading a most strict life with companions of proven virtue, with a most slender diet of bread and pulse, with continual assiduity in prayers and offices, with most intense rigour of discipline, he surpassed the measure of poverty by the austerity of his living; so that the servant of God John de Alburquerque did not hesitate to assert that the norm of living of this convent did not yield by even a point to the austerity which the holy Father Francis, founder of this Order, was recorded once to have kept with his companions.

[102] He forms many noblemen to piety. Meanwhile the Blessed Father enjoyed those spiritual delights, by which he acknowledged as received from Christ the Lord that his desires had been heard; and, inflamed daily more with His love, he quite often tried to temper the ardour of his affection by plunging himself for some space of time into the midst of the waters in winter time; and if he felt any torment, he patiently offered it to the memory of that space (in which the Redeemer on the cross paid for our faults). Of the many nobles who used to visit St. Peter of Alcántara in this place from the court of Madrid, the chief were Don Fernando Henríquez, uncle of the Admiral of Castile, with another illustrious man, Don Diego Suárez; both, pricked with compunction by the consideration of the convent and of the life, and converted to a better life by the conversations of the Man of God, resolved to choose a dwelling near him, so that they might enjoy his converse more frequently. The same happened to many others, who in this meditation of death learned to despise the pomps of the world.

[103] The Reform is increased; and on the death of Pascual Two years had now passed since St. Peter of Alcántara, separated from the province of St. Gabriel by virtue of the Brief of Julius III, had been spending his cares on the reform; which he rejoiced exceedingly that he had established within the year, chiefly in twelve religious who were living with him at Pedroso. He was nevertheless tormented by greater desires of carrying the same norm of perfection to others, so that, with its discipline, zeal for souls might also be promoted among seculars; both of which, while he commended them more urgently to divine providence, it pleased it to answer the Blessed one's prayers by opening a certain way. A few years before there had gone out from the province of St. Gabriel two religious distinguished for piety, Fr. John Pascual and Fr. Alfonso de Manzanete; of these the former, travelling through the kingdom of Galicia, founded three convents by apostolic authority; the other a certain hermitage near the desert of Loriana, under the title of St. Isidore, by the liberality of Don Juan Velázquez de Ávila, who (as was said elsewhere) clung to Blessed Peter with the greatest devotion. Over these four convents, by commission of the Father Master general of the Conventuals, Fr. John Pascual presided, who, while returning from the visitation of the convent of Loriana into Galicia, closed his last day on the journey.

[104] in which St. Peter succeeds as Commissary. He being dead, therefore, lest the aforesaid convents should suffer any loss, at the instance of certain zealous religious with the Commissary general of the Conventuals, Fr. Anthony of San Quirico, Don Juan Velázquez also advising, it was referred to St. Peter of Alcántara that he should join the others in Galicia to his convent. To which proposal, after long supplications to God and mature deliberations with his Brethren, he gave assent on this condition, that out of all of them a certain custody under the title of St. Joseph should be erected, and that Fr. Anthony of the Conception, a Portuguese, appointed custos over it, should go to Rome to report to the Father General of the Conventuals the course of what had been done, upon perceiving which he should appoint a superior to whom, in place of the deceased Fr. John, the supreme government of the reformed convents should be committed. And so, when the aforesaid Fr. Anthony, arriving at Rome, had not found the General, at once following him to Pavia he excellently fulfilled the parts of the business committed to him. And he, responding to all with provident care, named St. Peter of Alcántara his commissary in the Spains; to whom he granted ample faculty to preside over the aforesaid reformed convents, and to build others where occasion offered; and moreover to promote the observance of the rule. Which indeed happened in the year of salvation one thousand five hundred and fifty-six. (The continuator of Wadding Annales Minorum, volume XIX, p. 79. refers this election to the year 1557. Which, however, does not agree with the other letters of the Father Master Julius Magnanus, to be cited below; which, given on the 18th of April 1559, suppose that St. Peter had already discharged the office of commissary granted to him by Anthony of San Quirico for three years; which does not hold unless the beginnings of the said office are referred to the year 1556. But the discourse will return to these things later. For the rest, in very many particular facts belonging to these years there is no complete agreement between Fr. Laurence of St. Paul and the continuator of Wadding. Nor should I think that the narrative can be so ordered that the single facts are each certainly assigned to their years; for suitable documents and authorities for this are lacking. Moreover, the difference is mostly not so great that it is worth while to linger anxiously in establishing an altogether exact chronology; granted that it could be ordered by laborious inquiry, which, in our opinion, as we have already said, no one would readily undertake on account of the lack of monuments.)

[105] He visits the convents. These faculties having at length been brought to St. Peter, staying at Pedroso, he first offered them to God upon the altar with thanksgiving; then, communicating to the other Brethren the success of the work begun, he fervently impressed on them that it was to be commended to the divine bounty; the more strongly because the General had of his own accord imposed this charge on him, though unequal to it and presuming nothing of the kind. Soon passing to the convent of Loriana, he sent fatherly letters to the rest in Galicia, in which with the hope of his visitation all

those religious he consoled. At Loriana, received by Fr. Alfonso with the bowels of charity, he received a certain complaining letter from the count of Oropesa, accusing him of having abandoned the convenience by which he had long since offered him the power of founding new convents anywhere in his Dominion; and that, withdrawn from the spiritual profit of very many devotees, he seemed to have devoted himself to the cultivation of strangers rather than of his own familiars. Meeting these and other expressions of intimate affection, the prudent commissary did not neglect, in letters not unlike, to render thanks to the count's piety, to set forth the gravity of the business, and to promise that he would satisfy the desires of all as quickly as possible (God favouring). Afterwards, proceeding into Galicia, he raised up certain religious of those three convents who were languishing in spirit, gathered others who had been dispersed by the past tribulations after the death of their superior, and confirmed others who were wavering in the observance of the rigour; finally he sweetly received all under his patronage, both with fatherly providence and with brotherly consolation. He added also a certain norm of living very like that which flourished at Pedroso; for the observance of which he also summoned as masters three of the more advanced religious of that convent, whom he appointed superiors in the several convents; among whom he appointed in the first place as Guardian Father Michael de Catena, his older companion. Nor meanwhile, these things succeeding so prosperously for St. Peter, did his rivals cease to rage within themselves, and they judged that they were opposing themselves in vain to a famous Man; to whom the principal men of Spain by devotion, the General and other superiors of the Order, together with the head of the Church himself, the supreme Pontiff, were seen to adhere with singular favour. Whose excellent intention and zeal for souls the divine will itself was acknowledged often wonderfully to declare and, as it were, confirm by prodigies and manifest signs; so much so that, all hope of hindering the work being shut off from the adversaries, it suggested to them only this vain presumption, that the weakness of strength and wills might succumb to the harshness of the institute, and that the constancy of the society might be dissolved by the vicissitude of time. Whether this ever succeeded according to the wish of the malignant (God governing His own affair otherwise) will be made more evident to the readers from the things which we shall narrate in this our series.

[106] Beginnings of the convent of the Rosary. Having at length returned from the visitation to Pedroso, the count of Oropesa at once came upon him to repeat his former complaint, pressing more vehemently for the foundation of some convent in the district of his dominion. Whence the Blessed Father (in order to comply with the count's piety), going over with him to Oropesa, and not finding there a convenient site, which he sought set apart and solitary, went on to a neighbouring town twelve miles distant from there. Here he designated a certain ancient hermitage as suitable for building a house for his religious. Then, not far from there, observing a small church dedicated to the most holy Virgin of the Rosary and frequented by the devotions of the neighbours, and the ruins adjoining it of a certain ancient monastery left by the Templars, he very readily appointed it, as a most convenient place remote from concourse, for building a convent: commending its building to the munificence of the most devout benefactor, he singly and most urgently begged that it should not exceed the form of strict poverty. (These things are rendered a little more distinctly in the continuation of Wadding: Peter had scarcely returned to Pedroso when he is visited by the count of Oropesa, and, being asked to build a cenobium in his territory, they go together to Oropesa, where the ruggedness of a certain mountain twelve miles distant from the town greatly pleased him; on which there was a certain ruined cenobium of the Templars, near the little shrine of the Virgin of the Rosary; he decided, with the count's consent, to build a convent there: with this law prescribed, however, that it should not in the least exceed the form used at Pedroso. So, with one or two words changed, Joseph Maria of Ancona Where cited above, p. 80.)

[107] He recalls a dead boy to life. While St. Peter of Alcántara is occupied with these affairs, it happened that the son of the count of Osorno, his great devotee, brought to extremity by the violence of sickness, was given up by the physicians; in which feeling of grief nothing affected the pious father more than the absence of St. Peter, to whom he held it as the highest solace to have recourse often for the relief of his tribulations. And so, as soon as he suspected that he had returned to Pedroso, he most ardently begs him by a messenger to deign to hasten to the passing of his dying son. Nor did St. Peter take up the journey slowly in compliance; although, on account of the distance of the place where the count lived (namely Galisteo, three miles from Pedroso Ibid.), he was prevented from coming there except when the son was dead. At his coming, renewed grief constrained the father with his wife to throw themselves at his feet and to beg life for their son; which they did not doubt could be obtained from God by the merits of the servant of God. At this St. Peter was then moved by divine inspiration, entered the place (where the youth lay), and prostrated himself prone on the ground in prayer. All were intent at the entrance of so celebrated a Man, and thought that what they had conceived by report about the efficacy of his virtue would now be proved by some experience. Then he, rising, stretched himself upon the corpse, and applied mouth to mouth, feet to feet, breast to breast; so as thus to recall to memory the deed of that ancient prophet (Elisha). IV Kings, chapter IV, verse 34. And after he had remained for a little while motionless in this manner, his mind suspended in God, all being astonished, as he rose and withdrew, the youth was seen gradually to move his feet, hands and eyes, until, the spirit passing through all his parts, rising alive from the bier, he was the first to run with congratulation to the presence of his benefactor; then all those standing by, with the parents, did not cease to praise the divine mercy at the knees of St. Peter, as much with voices as with tears; which he studied very diligently to ascribe to their faith and to the devotion of the parents, and faithfully exhorted him to spend in His service the life restored by God. Having in this way satisfied all, he withdrew himself as quickly as possible to the convent, fleeing through the midst of the crowd flocking together from all sides. The fame of the miracle, God working, being carried even to the most remote parts, deservedly blunted more manifestly the envy of the enemies of his holiness.

[108] Chapter at Loriana. The fame of the authority of St. Peter of Alcántara, by which it had been granted him to admit religious to his institute, being now spread through all Spain, very many were seen to fly, for the sake of religion, both to him and to his other convents, so that, leaving the allurements of the world, they might seriously embrace contempt of self and zeal for poverty. And so he, in order that provision might be made more cautiously for his government, judged it necessary to convoke a chapter at the convent of Loriana; whither he was preparing to betake himself when, summoned by the bishop of Pax Julia, he is compelled first to turn aside thither to settle a great dissension among the citizens. This being happily completed, he pursues his journey more eagerly with the whole gaze of contemplation raised to God; so that he was not fatigued by excessive heats nor failed from the weariness of the road, going many paces ahead of his companion. There met him, not far from Pax Julia, the duke of Lerma with certain other nobles, who could not call him to themselves as he passed either by the noise of the carriages in which they were riding or by the address of greetings. And so, questioning the companion following about the cause, they understood that this had happened from his usual ecstasy of mind, not from the fault of incivility. Whence they learned to venerate the holy Man's name the more, and to impress the esteem of his virtue the more deeply on their minds. He came at length to the convent of Loriana, where, at the proper time of holding the congregation, prescribing to the brethren a certain norm of living rigorous enough (which all approved), above all he inculcated the observance of poverty with the strictest precepts.

[109] He goes to Ávila. The government thus ordered, he returned to the solitude of Pedroso, where, varying the quiet of his soul with the solace of prayer and other exercises, he knew in spirit what was happening to St. Teresa in the city of Ávila; for, no one calling him, or God singularly impelling him, he was seen to go over thither, where that Saint was at that time tormented by the greatest disturbances of soul; as the most illustrious bishop of Tarazona, Don Diego de Yepes, has singularly observed in the life of Teresa. The holy mother Teresa was then in the monastery of the Incarnation of the Calced Carmelites, agitated by various straits of spirit; so that the greater the favours from heaven by which she was visited, the more intricate were the doubts and judgments of learned spiritual fathers in which she was involved, since they judged that the handmaid of God was not moved by a good spirit, but rather deceived. She, however, from her humility and modesty, feared to defend the divine illuminations of her mind as certain against the objections and doubts of others: therefore she chose rather (God permitting) to await a happier issue by enduring the anxieties of her soul. How prosperously this truly came to pass with the coming of St. Peter of Alcántara, of whom we are writing, the following deeds will show. The Blessed Father had scarcely entered the gates of the city when at midday an unwonted comet was seen by the eyes of all to rival the splendour of the sun; so that the citizens, stupefied at the novelty of the thing, studied the more curiously to inquire into its causes or to divine its meanings. And when they had understood that St. Peter of Alcántara had arrived, all ran together to him, and rather ingeniously interpreted the appearance of the new star as the forerunner of his coming. Nor perhaps did they seem to be deceived; because, while he remained at Ávila for the space of eight days, the comet never failed, nor did it withdraw except when he departed; God, namely, as it were illuminating the merit of His Servant by so notable a prodigy.

On the comet of the year 1558. (This journey to Ávila is referred in the continuation of Wadding, as also other things which follow here, to the year 1558 Annales Minorum, volume XIX, p. 106.. Further, our J. B. Riccioli in his Chronicon notes at this very year: In the month of August, a comet having been seen, Charles V said: "By these signs my fates call me"… And he himself, having ordered his funeral rites to be celebrated for him in the church while he was alive and present, died a most pious death on the 21st day of September [Chronologia reformata, volume II, p. 201. Bologna edition, 1669. In the Chronicon magnum et selectum at the year 1558.]. And again in the Almagest, book VIII, section I, chapter III, whose title is this: A chronological and astronomical history of 154 comets, with the events which are customarily attributed to comets as causes or signs by others rather than by us. Riccioli therefore says there: In the year 1558, J. Praetorius and Fiornovellus relate that a comet having the image of a spit was seen in August for many weeks in Scorpio, with its tail turned toward Rome. Froidmont, moreover, in book III of the Meteora, chapter III, thinks that this foretold the death of Charles V, which was in this year on the 21st day of September. Others say that it had its tail turned toward Spain, and was under the Coma Berenices; and so this is rather the one of which Charles V was afraid: whence from it flowed that pentameter made by himself:

His ergo indiciis me mea fata vocant. By these signs, then, my fates call me.

Mary, queen of England, also died on the 17th of November; and on the same day Reginald Pole; there died likewise the queens of Poland and of Hungary [Almagestum novum astronomiam veterem novamque complectens, volume II, p. 10. Bologna edition, 1551.]. The terror which formerly used to arise from the appearance of comets has in our days almost entirely died out; which is certainly to be attributed in great part to the labours of the more recent astronomers and to the progress of the physical sciences. Benedict XIV observes in general: Some comets have appeared of the smallest bulk and scarcely perceptible; others with a diameter which appeared greater

than the diameter of the planets and of the moon itself; some have appeared of a pale colour; others of a bloody and fiery colour; some bare; some with a coma, tail or beard. The motion of some has sometimes been direct, but of others retrograde: the velocity not always the same. The inclination to the ecliptic has been now oblique, now near a right angle. The duration has sometimes been of several months, sometimes of some days. Further, nothing above nature can be devised in these things, since examples occur everywhere of comets endowed with qualities of this kind in the observations collected by Hevelius, Riccioli, Leibniz and others De servorum Dei Beatificatione, book IV, part I, chapter XXV, no. 13.. And a little below he concludes thus: What then must be said? Is it to be laid down that, as often as anything of this kind happens whether in the heavens or on earth (he had been treating of meteors, rains, eclipses, etc.), it is always to be held for a natural effect, and judgment is always to be given against a miracle? Far from it. What we have adduced so far does not tend to this. We are reminded that the effects mentioned are natural; but from this it is not inferred that they cannot, by reason of the circumstances, be above nature and take on the character of a miracle, or of something equal to a miracle, as we said when we were treating of miracles of the third kind: for the things which happen in them, considered in themselves, are natural, but by reason of the mode they can exceed nature Ibid., no. 23.. Which things any fair and sincere judge of affairs will pronounce to be said both wisely and prudently. For the rest, in the cause of St. Peter of Alcántara no mention, as far as I know, occurs of the aforesaid comet.)

[110] He meets St. Teresa, There lived in the city of Ávila a certain devout woman, Doña Guiomar de Ulloa, a spiritual daughter of St. Peter, to whom St. Teresa had often communicated the afflictions of her soul. She, having heard of the arrival of St. Peter of Alcántara, effectively persuades Teresa to speak with him, her confessor too approving it; the more readily because the holiness of the Man had long been celebrated by the voices of all. With the leave of the provincial, therefore, Teresa is brought to a certain church, where St. Peter was waiting for her. Here Doña Guiomar, who was following the Saint, could judge not obscurely from the mutual familiarity of both that the goodness of Teresa's spirit had been approved by St. Peter of Alcántara; as will be more clearly evident from the narration of the event made by the saint herself. (Fr. Laurence subjoins in this place the very words of the holy Mother, but mutilated and carelessly rendered. Since we have set them down elsewhere (Preliminary Commentary, no. 13) entire and translated from Spanish into Latin with what fidelity we could, it would be superfluous to repeat here what has already been said above.)

[112] he deals with her confessors Not content with having left Teresa consoled, St. Peter of Alcántara judged it expedient further to make her spiritual Fathers and other devout persons more secure about the sublimity of her spirit and the gifts of divine grace; so that thereafter they should cease to strike fear into her with fruitless scruples. And so by stronger reasons he brought her confessor, Fr. Balthasar Álvarez of the Society of Jesus, to the point that thereafter he should also encourage the Saint's heavenly consolations toward sublime things with his own exhortations. He also did the same effectively with Don Francisco Salcedo, that he should no longer obstinately maintain that Teresa's spirit was tempted by illusions; but should rather persuade himself that, being elevated by heavenly favours, she was rightly in safety. (Our Ribera renders these things thus in the Life of St. Teresa, book I, chapter VI Acta S. Teresiae, p. 464, no. 95.: Besides this he (St. Peter) met Fr. Balthasar Álvarez, so that the opinion which the latter had conceived of the Spirit of God working here, he might himself confirm by his own new opinion and testimony; and at the same time Francisco Salcedo, who indeed loved her most of all above others, yet troubled her most grievously, since he was always of the opinion that she was bewitched by diabolical illusions. And so deeply indeed had this opinion settled in him that, although he heard the clear testimony of the most holy man Peter on that matter, he could never prevail on himself to put off entirely the mind he had conceived, though otherwise he behaved somewhat more gently in harassing her. Thus far Ribera. For the rest, from the Preliminary Commentary on the life of St. Teresa Compare § XI, no. 185. Ibid., pp. 49–51. it follows that Fr. Balthasar was at that time somewhat austere; that the holy Mother was treated rather severely by her confessor; sometimes tormented in a wonderful manner; for many days (Fr. de la Puente has twenty) not admitted to holy communion, etc.)

[113] and with the bishop of Ávila. The bishop, Don Álvaro de Mendoza, having heard the judgments of some learned men, had also persuaded himself that the Saint was tempted by illusions; until, drawn to a better opinion by the arguments of the Blessed Father, he recognized Teresa's holiness more clearly, and honoured her the more religiously as acceptable to God. St. Peter effected the same with others, who, after having vexed the Saint with various annoyances and calumnies, thereafter by his authority began to hold her in the highest honour and veneration, and to celebrate her virtues and divine graces with due praises. Hence how much of fame and esteem, as well as of quiet of soul, accrued to the holy mother Teresa from the testimony of St. Peter of Alcántara seems to be better declared by the narration of the bishop of Tarazona himself; since he writes thus: "St. Fr. Peter of Alcántara, a man sublime in spirit and prayer, who by his industry and labour reformed the Discalced of St. Francis and recalled them to a more perfect state, was one of those who dealt most familiarly with the holy Mother, and who most clearly saw into the excellence of her spirit and the innocence of her life. It was he who by his authority and reasoning convinced the bishop and turned him to the Saint's favour. For St. Fr. Peter had conceived so great an opinion of Teresa that he preached with assurance that her soul was one of the most acceptable to God, and that, short of the faith, he held nothing more certain than the goodness of her spirit. Whence also he most diligently stretched out helping hands to her in all her tribulations and foundations." Thus far the bishop. Nor did the Father Master Fr. Diego Báñez, a very celebrated religious of the Order of Preachers, give a dissimilar testimony, to whom St. Teresa, having confessed to him for six years, had often more freely manifested the serenity of her soul after the conversation held with St. Peter of Alcántara.

[114] He is called to the court at Valladolid. What was done there. St. Peter of Alcántara, having now returned to Pedroso, went on to inspect the new convents (namely two little cenobia) which the count of Oropesa was building, fearing lest, by building too magnificently, he had exceeded the measure of just poverty. Thence going out to Loriana, he animated the brethren living there in the fervour of their profession, and appointed the Custos to the other convents in Galicia for the purpose of visitation. Being called meanwhile by the most serene infanta Doña Juana of Austria, daughter of the emperor Charles the Fifth and sister of king Philip the Second, he is received by her with the highest veneration on account of the fame of his holiness; although he did not take pains to linger long in that court of Valladolid. He visited, however, certain religious women of the Franciscan institute (namely eight Poor Clare nuns, as the Annales Minorum have it) transferred thither from Gandía, whom a little after the same Infanta enclosed at Madrid in a certain monastery very illustrious for holiness, where they still flourish under the title of the royal Discalced. On these he impressed a great esteem of poverty and of contempt of self, besides other lessons of spiritual science, and left an illustrious memory of his virtue. Invited by certain citizens, he went to the house of a certain sick woman, so as to bring some solace for her approaching death. And when he was speaking to her more fervently with words and spiritual discourse, being rapt into ecstasy he likewise rapt all the bystanders into admiration of him, since, observing him move his lips, they desired more curiously to hear what words he was then uttering. And he seemed to say: She will remain a little while in purgatory. Which, coming back to himself, he would by no means repeat to those questioning him; but, going out from the midst of those who were attending him with honours, he said to the woman as she breathed out her soul: God lead you, blessed soul. Whence all, auguring the happy state of the dying woman, extolled the holy Man's piety with the highest praises, and were the more captivated by affection for him.

[115] Having now returned to Pedroso, he found some young men, whom, being desirous of taking up the institute (the efficacy of their vocation having first been tested), he enrolled among the number of his own; He returns to Pedroso. A notable miracle during the sacrifice of the Mass. giving thanks to God, who was making his small family grow daily. In the town of the same place it had long been the custom to celebrate the last (that is, the third day) feast of Easter more solemnly; whence the townspeople, with singular affection toward St. Peter of Alcántara, invited him very urgently to sing the Mass, and he accepted. But when this report had called out a huge multitude of neighbours from all sides, the church of the place was found not to hold even a third part, so that it seemed more expedient that a certain altar should be erected in the open field, where the whole people could be present at Mass more conveniently and be the more consoled by the sight of the servant of God. Which all felt indeed to happen most of all then, when they recognized that by the presence of the devout celebrant not tears only were drawn from them, but the inmost affections of the heart toward God were also more effectively roused. But the enemy man, who was contriving to hinder the fruit of devotion, shortly brought it about that after the Creed had been sung the air, then most serene, was seen to be disturbed, and a most violent wind, being stirred up, shook out on all sides a most dense rain, lightnings, whirlwinds and thunders; so much so that the crowd began to be disturbed and some resolved to betake themselves to safety. But St. Peter of Alcántara, unmoved, persevering more fervently in the office of the divine ministry, exhorts the people not to doubt in any way, nor to fail in piety; but that the parish priest should meet so furious a tempest with the exorcisms of the Church. When (wonderful to see), all being astonished, the places round about were seen to flash with lightning and the field to be flooded by the rain falling from heaven; that space of ground alone where the crowd was persevering at the sacrifice of the Mass not even a drop of water nor the least force of wind touched; so that neither were the candles on the altar extinguished, nor did the farthest of the bystanders feel themselves wetted in any part of their clothes. Struck by so notable a miracle, all, when the sacrifice was finished, rushed vying with one another to embrace St. Peter; so as to touch either his habit or his feet or his hands; whom he met with a humble speech, admonishing them that the divine mercy had willed then most of all to show itself ready for the supplications and devotion of the pious; since it had looked upon all persevering with constant confidence in its religious worship: and thus, further sweetly exhorting them to the service of God, he gradually withdrew himself from the resounding acclamations and the rushing veneration; and left all intent on the divine praises, rather than given to revellings or other corruptions of feasts.

[116] He stays in the convent of Viciosa, where he places the novitiate. When the count of Oropesa had now entirely finished the convent of Viciosa, it was pleasing to St. Peter to betake himself thither to introduce the spiritual exercises, which corresponded very well to the place as prescribed by the constitutions. For the site was at the bottom of a valley between two high mountains, hidden from the eyes of passers-by,

and therefore the more pleasant to the blessed Father; so that within the enclosure of the garden he had a narrow hermitage built for himself under the invocation of the Blessed Virgin Mary of Bethlehem, where in rough but devout art was represented the mystery of the Nativity of the Lord, which he recalled with singular devotion. Here, illumined by new favours and revelations from heaven, by his humility he withheld from us the knowledge of both; so that to the brethren (who from the splendour of his countenance suspected some such thing) when they asked, he was accustomed to answer: "Let revelations be no care of yours, nor inquire into hidden things; but take care to serve God in spirit and in truth; search the scriptures and observe His commandments." This hermitage, on account of the dwelling of the holy Father, still continues in singular veneration among the peoples; since there appear in it traces of the blood shed by him in the daily scourgings with which he chastised his body. A tall pine also adorns the place, which, from a staff that the Blessed Father fixed in the ground, put forth roots and grew to the size (which is now seen). (The Annales Minorum record the pine; of the blood they are silent.) Whence, since it had greatly pleased St. Peter of Alcántara, he wished to institute there the training of novices, and to set over them, now increased in number, as master and guardian, a father conspicuous in virtue, Fr. Alfonso de Lerena (Marchese, being an Italian, writes de Gleriena), who afterwards founded the province of St. John the Baptist. The place, however, is at present religiously inhabited by the Discalced Augustinian fathers.

[117] He crosses a rapid river; While the religious commissary was staying here, there fell to him the occasion of going out to the city of Trujillo for the sake of preaching, so as to satisfy the most ardent desires of the peoples to hear him. But after he had converted many souls to God during a stay of some days, he sent ahead to the convent his companion, whom he ordered to carry the alms of bread collected by both and to return the following day. He went, and on account of continual rains could not be present on the appointed day, nor was St. Peter of Alcántara permitted by the nobles of the place for five continuous days (during which the rain lasted) to follow him, as he desired. But when it had ceased a little, having entered on the road, troublesome enough both from mud and from torrents, he came at length to the river Almonte, which, overflowing then with waters beyond the usual, he would have had to go round more than six miles in order to reach the bridge. Having gone straight up to it, crossing it then with no less ease than formerly the two others, he came to the convent late, very fatigued. Hence all, astonished that the Blessed Father had arrived so unexpectedly, inquired more minutely into the manner of the road and of crossing the river. When he had told them that he had found everything prosperous enough, and had crossed the river straight, which scarcely reached his knees, they were the more amazed, and the following day they planned to go to examine the place more curiously. They found, however, the river, rapid with a torrent of waters, flowing more than six cubits deep with such force that it carried away with it even the taller trees with their roots torn up. Whence, the difficulty of the thing being well weighed, they established more manifestly the credibility of the miracle to the glory of the servant of God.

[118] and again another. Another thing no less astonishing than this befell him, when he was once going to Alcántara to manage a certain business for the glory of God. On the difficult and long journey his companion, Fr. Michael de Catena, striking against the rocks, had wounded his leg; so that, being carried into the house of certain benefactors of the place of Porticello, he was compelled to remain there to cure it; but St. Peter of Alcántara, going on further the following day, ordered him to follow at his convenience as far as Algarrobillas, six miles distant from there, whither he had to go ahead on account of the business. Having entered upon this road rather late (which had become more difficult on account of the flooding of the waters), a night almost dark overtook him near the Tagus. Here the abundance of rains had so swollen it that it could by no means be crossed without a boat, which was then lying at the shore on the other side. It then pleased almighty God that from that side a most bright ray should shine forth, following which St. Peter of Alcántara, as though forgetful of what was present, passed straight over to the opposite bank upon the waves, dry-shod, as upon solid ground; then, coming to the nearby hut of the ferryman, he begged him to take him across the river in his boat, by which one is led to Algarrobillas. He, however, suspecting that the Blessed Father was perhaps raving from hunger in asking such things (which were foolish), very liberally offered him lodging for that night, so that when day dawned he might recognize that he had already crossed the river, and that the place (to which he was going) was not far off: the night therefore having passed, everything became clearer to St. Peter, when he looked back with grateful eyes, with the greatest humility of heart, on his having crossed the waters by the wonderful help of God. On the same day, as it was now almost declining, his companion, following, asked the ferryman about the Blessed Father, at what hour of the preceding day he had carried him across. He, however, flatly denying that he had conveyed any religious, but saying that a certain one had indeed been received by him as a guest that night, who was making for Algarrobillas; Fr. Michael, suspecting the outcome of the matter, praised with that ferryman the excellence of the miracle; and impressed on his mind such reverence for the holiness of Blessed Peter that he, telling it to all, was accustomed often to say to some: Why do you not cross the water without a boat, as the holy Fr. Peter of Alcántara did?

[119] Having received letters from St. Teresa, After Blessed Peter had made manifest to all the citizens of Ávila the eminence of Teresa's spirit and virtue, she began not only to be revered by them, but also to be held in the highest veneration and opinion of holiness among the more remote peoples of Spain. At the same time too the Saint, visited more frequently by God with divine favours and visions, felt various delights of soul; which held her the more anxious on this account, that, abounding in popular esteem and in gifts of divine grace, she doubted whether she had incautiously relaxed the reins of fear, or might thereby seem too puffed up. Her spiritual friends increased her anxiety, who, though she was secure by interior light about the truth of the heavenly graces, yet kept her in suspense with so many suspicions, which they objected lest some illusion should have crept in. She was further pressed by a greater doubt, whether she had perhaps ever explained the state of her soul sufficiently distinctly to Blessed Peter, and had disclosed the circumstances of the visions clearly enough; whence she feared too anxiously that the perspicacity of his judgment could have been deceived. She resolved, therefore, to consult him further by writing letters, in which she would open to him the inmost things of her heart (in the most explicit manner she could) and draw forth his judgment. This letter having been brought to St. Peter of Alcántara, he recognized more openly that no further difficulty befell the holy Mother beyond that which she had declared to him in conversation (when he had been at Ávila). And therefore, so that she might more easily meet the annoyances of those who contradicted her, and attend more securely to the quiet of her spirit, he sent her in writing certain spiritual instructions, collected chiefly under thirty-two (nay three) heads. By which the holy Virgin, wonderfully comforted, more securely shut out all affliction of heart and perplexity of mind.

[120] he submits to her Instructions or Articles on the spiritual life. And because these things seem to contain a certain heavenly treasure, I think it will be not only to the public advantage but also most welcome to very many if we subjoin here distinctly the approval of the holy Man, by which he firmly asserted that Teresa's spirit was from God, according to the autograph which is kept in the monastery of the Incarnation at Ávila.

1 "The end of God is to lead the soul to Himself, but that of Satan to draw it away from God; God never strikes in fears which drive anyone away from Him, nor does Satan strike in those which drive one to God: all the visions and other things which happen to the soul lead it the more to God, since they make it more humble, obedient, etc.

2 It is the doctrine of St. Thomas and of other saints that the angel of light is recognized from the peace and quiet which he leaves in the soul. Whence neither did she (St. Teresa) feel such favours except in the highest peace and joy, which surpasses and exceeds all earthly ones together, even in a moment.

3 She committed no defect or imperfection for which she was not reproved by him who spoke to her interiorly.

4 She never asked for or desired such things; but only took pains to please the will of God in all things.

5 Whatever the Lord said to her was conformable to the sacred Scriptures and to the doctrine of the Church; nor contrary to any rigour, even scholastic.

6 She has the greatest purity of soul, sincerity, and most fervent desires of pleasing God; nor on that account does she care for or value anything earthly.

7 It had been said to her that whatever she should ask of God would be granted, provided it were just. But of what things she obtained the effect and experience it would be too long to insert or describe a catalogue here.

8 When such things are ordained by God, they are also for the profit either of oneself or of others. And thus she had experience of her own progress; nor less also of that of others.

9 She communicated with no one whom her affairs did not move, though she did not speak of them.

10 She grew daily in progress of virtue, always instructed about greater perfection; and in this manner, according to the mode observed by St. Thomas, throughout the whole time of her visions the clearness of those same things was increased to her.

11 Jests or frivolous things were never reported to her; but only those which pertained to edification.

12 It had been said to her about certain persons that they were beset by evil spirits; she nevertheless knew how the soul stands that offends God by mortal sin.

13 It is the custom of the deceiving devil to admonish that whatever he has suggested be kept silent; but she always conferred all her affairs with learned and God-fearing men, and otherwise greatly feared that she could be deceived by the malignant one.

14 Her soul so profited in all these things that by edification she also impelled others to imitation; since in the monastery (where she lived) more than forty nuns imitated her recollection.

15 But these unwonted things happened to her after long prayer and elevation of the mind to God; inflamed with whose love she received the most holy communion.

16 They also kindled the desire of perfection; and they prevent her being able to be deceived by Satan.

17 They produced in her the most profound humility and knowledge of herself; by which she understood that she could do nothing, and that all things come only from the divine bounty.

18 When she lacked these things, all other things (which were offered) were irksome to her; but when she had them, no memory of other things occurred to her, except the highest desire of suffering; in which she so delighted that she could not explain it.

19 She was also wont to rejoice in her tribulations and murmurings, and to console herself in them. She suffered most grievous infirmities; as of the heart, of vomiting, and of various pains, from which (when she had visions) she felt herself freed.

20 She applied herself nonetheless to the exercises of penance, of fasting, of discipline, and to mortification.

21 She bore things both prosperous and adverse always with an even mind and peaceful spirit, without any interior disturbance.

22 She had so firm a purpose of not offending God that she bound herself by word not to neglect or omit any thing which she knew

or heard to be of greater perfection: so that she told me that, although she held as perfect the fathers of the Society, by whose teaching she confessed she had profited in this spiritual way and had come to that degree of graces; yet if she knew more certainly that it would be greater perfection not to communicate with them, she would do it most readily, and would no longer see those to whom she owed the quiet of her mind.

23 Her relishes and affections concerning God cannot be explained; so much so that, as it were melted in His love, she remained motionless for whole days.

24 When she heard others speak of God with piety and efficacy, she was quite often rapt into ecstasy; nor could she prevent it, rousing very many to devotion in this way.

25 She takes ill any of her familiars who do not show her her defects or do not reprove her. But corrections she embraces with the highest humility.

26 It also greatly displeases her that each one does not strive to the utmost after the perfection of his institute according to its degree.

27 Beyond measure she shuns the company of relatives and other seculars, a friend of solitude. She has a great veneration for the saints, and celebrates most devoutly their feasts and the other mysteries (which the Church represents); besides the most lofty conceptions of God by which she is illumined.

28 When either the fathers of the Society or any other servants of God said to her before the visions that she was deluded by the demon, she trembled all over and was afraid. But after she enjoys God in prayer and quiet of mind, she cannot persuade herself that another than He is speaking, even if they should tear her to pieces.

29 God has granted her constancy of soul and unspeakable fortitude: whence, formerly timid, she is now a terror to the demons. She is far removed from womanly trifles; nor overly scrupulous, but most upright.

30 Besides this God has given her the most sweet gift of tears, the highest compassion for her neighbour, an entire knowledge of her defects, a great esteem of good people and contempt of herself. And I say in truth that she has helped many, among whom I too am one.

31 She always had God in her memory and the knowledge of His presence: nor was she ever heard to say anything which was not proved true in effect; which seems to be held as a great argument.

32 All these things produced in her a great clearness of understanding, and an admirable light in divine things.

33 It was said to her that she should admonish those who contradicted her to search the scriptures; in which they will not find any soul consecrated to God and eager for His service who was ever deceived for so long a space of time."

A critical inquiry concerning the aforesaid articles. (Of these articles we touched on something in the Preliminary Commentary, no. 15, and they have also been treated in the life of St. Teresa Acta Sanctorum, volume VII of October., and indeed in two different places. First, namely, in the Preliminary Commentary, paragraph XV Ibid., p. 184., toward the end, where it is noted to be disputed whether the aforesaid articles are to be ascribed to St. Peter of Alcántara, or rather to Pedro Ibáñez of the Dominican family, or to some other; and it is decided in favour of St. Peter of Alcántara, chiefly from the testimony of Fr. John of St. Louis, who in a note to the life of St. Teresa Book II, chapter XI. expressly affirms it. These two writings, he says, namely the Relation of the saint (in which, that is, she describes at length the state of her soul) and the Approval of St. Peter of Alcántara, are genuine, as is evident from ancient documents of our Order and from the processes of Beatification of both Saints; as the Reverend Father Fr. John of St. Bernard testifies that he saw, procurator of his Order at the Roman curia and postulator of the cause of that illustrious father of his, Peter of Alcántara, whose life, extracted from the acts of beatification, he himself published in the year 1667, at the exhortation of Don Francesco Fabes, secretary of the sacred Congregation of Rites and of Cardinal Francesco Barberini. And again in the Annotations to book IV of Ribera on the life of St. Teresa, where under letter a on chapter XIII these words are read Acta Sanctorum, volume III of October, p. 710.: Ribera, Yepes and the author of the Chronicle did not know to whom this former relation had been written; and Yepes suspects that it was destined for a certain father of the Society of Jesus. But, the very autograph of St. Peter of Alcántara having been found afterwards, which contains thirty-three articles, which are responsive to this Relation, it is evident that this Relation was sent to St. Peter… Further, Fr. Anthony of St. Joseph asserts (volume II, letter II, note 3) that that very original copy from which these two Relations derive (I find in Ribera only the Relation of St. Teresa) was not long ago found in the possession of Don José Tapia Osorio. He says it is a codex which consists of twelve leaves, in the form, as it is called, of octavo, of which the first six, with half a page of the seventh leaf, are occupied by the one Relation, and the other by the remainder of the codex; and the former is written in another hand, the latter in the hand of Teresa, as is noted in Ribera. Nor is it beside the point to remember that these Relations, which Ribera first published (again it seems that it must be pointed out here that St. Peter's response is not found in Ribera), were then added to the Saint's Life in the Antwerp edition of the Teresian works of the year 1630, but are now usually placed among the Letters (volume II, letters XI and XII). Finally Fr. Anthony observes (in the place cited above) that according to the author of the Chronicle this former Relation was written in the year 1560, namely at the time when Teresa consulted St. Peter of Alcántara, as you have it narrated by her in the Preliminary Commentary, number 234 and following. And so our Commentator here no longer hesitates in doubt; but expressly affirms that the articles were composed by St. Peter of Alcántara. Nor does any room for doubting seem to us also able to remain, both on account of the reasons already enumerated, and especially on account of the express testimony of Fr. Joseph Maria of Ancona. Among other things, he says Annales Minorum, volume XIX, p. 365 and following. Rome edition, 1745., which can be adduced in order that such heavenly wisdom of Peter may show itself to us, there is namely the examination, and likewise the approval, of the spirit of Teresa of Jesus, whose interior graces received from God were so immense, and so difficult for the human intellect to perceive, that not only men endowed with piety and learning, but she herself doubted somewhat of their truth. It seemed good therefore to the holy Virgin to beg help in such straits from Peter her master by a letter, found by us not without singular care, yet without a year marked on it; whence we have thought it necessary, here (where his virtues are treated, and in particular the gift of wisdom with which St. Peter was endowed) as in its proper place, to transcribe it, translated from Spanish into Latin by the distinguished man Manuel Ignacio de la Reguera, a Spaniard of the Society of Jesus, consultor of the sacred Congregation of Rites and exceedingly versed in ascetical matters, as several most learned treatises of his on this matter, made public, testify; the Most Reverend Father Niccolò Ridolfi, master of the sacred apostolic Palace, also favouring and procuring it, in accordance with his kindness and clemency toward us. There follows the Spanish and Latin text written in two columns facing each other. Then he adds Ibid., p. 366.: Thus far Teresa to Peter, who continuously and promptly gave the following answer, directed not indeed to Teresa alone, but to all who were doubtful of the truth of her spirit, so that thus the Virgin's holiness might be more and more proved by them. Then the articles are subjoined. In what year, however, the articles were composed is not sufficiently clear. There are, as we have seen above, those who not improbably refer them to the year 1560. According to our Fr. Laurence they seem rather to belong to the year 1558. Fr. Joseph Maria of Ancona leaves the matter undecided, since the Relation does not have a year marked.)

[121] He extinguishes a fire in the convent of the Rosary. (What follows belongs to the year 1559, from the continuation of Wadding.) The building of the new convent called of the Rosary being now finished, St. Peter of Alcántara betook himself thither to be present at the placing of the most holy Sacrament of the altar there; to whose procession also, and to the Mass celebrated by the blessed Father, the count of Oropesa and very many others had come together. The convent too, under the care of Fr. Francis of Galisteo, guardian, had begun to flourish with every zeal for piety and virtue; so much so that (which was held very welcome to all and to the blessed Father himself) this gave the demons cause to take pains to destroy the beginnings of the same convent at one stroke, if they could, even by stirring up fire. And so one day a devouring flame, kindled by chance, was approaching the church; so that the religious, coming to the Blessed Father as he prayed there, urged him to remove the sacred Mysteries; when he, answering that they should not doubt, promised that help would quickly be present from Him whom they professed to serve. Then going out to the nearby hermitage where the fire was raging, as though burning within with a greater fire (God so moving him), he then went straight into the flame, and from there threw out into the open some planks that had caught. A wonderful thing to see, that at once, as if at his command, the flame decreased, and did no further harm either to him or to any other thing, until it was shortly extinguished.

[122] He is summoned to Madrid by Juana of Austria. Having returned thence to Pedroso, letters are delivered to him from the princess Doña Juana of Austria, by which, being called to Madrid, he went away as promptly as possible. Yet he could not with the same readiness acquiesce in that instance (with which he was urged), to undertake the care of the nuns whom we narrated above to have been gathered by the aforesaid princess in the royal Convent. For the devout princess desired that the first plants of so noble a monastery, watered by the holiness and prudence of St. Peter of Alcántara, should become models for the others, who in the course of time were to adorn that place, so illustrious in piety, with the profession of perfection. St. Peter, therefore, excused himself on account of the new occupation of the Reform, over which he then most of all had need to watch; though he could not refuse to grant them some one of his own as director; as a little later he sent Fr. Bartholomew of St. Anne, a religious of great virtue and learning. Meanwhile he often visited the same virgins, and sufficiently instructed both them and their spiritual Father with spiritual teachings; which thereafter remained firmly fixed in them and were held in esteem as dictated by a heavenly master. This office was so welcome to the aforesaid princess that she showed her favour more liberally both in help for the foundation and in protection of the convents; nor was the promise without effect, since shortly afterwards, when the same reformed convents were to be joined to their old provinces by a decree of the royal council, they were nevertheless permitted, by the intercession and authority of the aforesaid princess, to persevere in their separate government and institute.

[It does not seem that Bartholomew of St. Anne could have been designated confessor of the Nuns.] (Certain things must be unfolded at greater length in this place concerning

the dealings of St. Peter with Juana of Austria. For not all agree with Fr. Laurence and his forerunner Pietro Marchese, as will be manifest from what is to be subjoined. The chief things pertaining to this question have been collected diligently enough by the often-praised Fr. Joseph Maria of Ancona Annales Minorum, volume XIX, p. 169 and following.; wherefore we set down part of his narrative. In this year too, he says, (1559)… Juana of Austria calls Peter to Madrid and entreats him to remain there for a while as master of those virgins whom he had visited at Valladolid the year before. The Man of God, putting forward fair excuses, departed forthwith. But that he designated, by Juana's judgment too, Bartholomew of St. Anne as a man suitable and upright for this charge, certain of those who recount the acts of Peter write less truly. For Bartholomew himself, who (who) in discharging such a charge is said to have continued first of all from this year until 1600, was elected definitor at Pedroso in the year 1561, and was sent to Rome in the year 1562 on the business of the province, as we shall say in its place. (From which at least this follows, that the aforesaid father could not have been constantly confessor to the nuns during all that time.) To these things is added the catalogue of those who in the first times of its foundation were counsellors in sacred things and confessors to the royal monastery, which Juan Carrillo presents, and in which the name of Bartholomew of St. Anne, as may be seen, is missing; and it is as follows from the Spanish: Fr. Michael de Villafranca, called the Italian; Fr. Melchior de Hiebra; Fr. the servant of God Nicholas Factor; Fr. Joseph Angelus, bishop, who was bishop of Bosa in Sardinia; Fr. Jerome of Lisbon, bishop of Ceuta and Tangier; Fr. John of the Angels, provincial of the province of St. Joseph; Fr. Francis Texera, definitor and afterwards minister of the province of Castile. But since a catalogue of this kind by no means pleases Marcus of Alcalá, or de Alcalá, for the reasons, not of slight strength, which he brings forward, the same man therefore presents this other one, which he asserts, extracted from old and authentic codices, to be more consonant with the truth: First St. Peter of Alcántara; by whose order and counsel there was Second the venerable servant of God Nicholas Factor until the year 1565; third the servant of God Bartholomew of St. Anne until the year 1600; Fourth the very Reverend Fr. John of the Angels until the year 1609; Fifth the very Reverend Fr. John of St. Mary until the year 1622; Sixth the very Reverend Fr. Balthasar of the Angels until the year 1625.

St. Peter of Alcántara had no jurisdiction over Fr. Nicholas Factor. But that in this second Table the aforesaid Marcus has covered faults with faults, there is no one who cannot clearly understand. It is said first of all that Fr. Nicholas Factor, by order and counsel of St. Peter, was appointed first of all, certainly in this year in which the monastery was founded, as confessor until the year 1565; and yet St. Peter of Alcántara could exercise not the least right either over the monastery of the Discalced of Madrid founded by Juana of Austria, or over the blessed Peter Nicholas Factor, a pupil of the Observants of the province of Valencia: whatever the Chronologist himself (Marcus of Alcalá) affirms to the contrary at the beginning of chapter IX, book V, namely that St. Peter of Alcántara gave the beginnings to the illustrious monastery. For we find that all who relate the acts of Peter agree in this, that the holy Man was first called to Valladolid in the year 1558 by Juana, who greatly desired to see him and to choose him as her spiritual director, where eight foundresses had already arrived from Gandía, ready, Peter not having been consulted in any way, to go quickly to Madrid for their affair. (We do not deny, however, that St. Peter, for one or two days only, refreshed their souls with the food of sacred counsels and perhaps also of sacramental confessions, as we are ashamed to deny that the sacred virgins earnestly desired to be spiritually governed either by Peter or by his own, which, however, with every assiduity of the most pious princess too being applied, and with prayers, could not be obtained from Peter.) But in this year, as we were saying, the man of God, called again to Madrid by Juana, refused to instruct, even for a short time, the sacred virgins who had already entered the monastery; so far is it from the truth that he himself fixed the roots of the royal monastery. The history of St. Peter of Alcántara surely does not need these trifles in order to show itself admirable on every side, etc.

[Nor did the aforesaid Fr. Peter Nicholas hear the confessions of the nuns at the epochs given by Marcus of Alcalá.] The same catalogue also departs from the truth in what it relates of Nicholas Factor (whom Pius VI enrolled in the number of the Blessed on the 27th of August of the year 1786), that immediately after St. Peter of Alcántara, namely in this year, he was appointed confessor in the service of the same nuns until 1565. But we gather not obscurely from the acts duly examined for (Nicholas's) beatification that about these times the blessed Father Peter Nicholas, having completed the office of prefect of the cenobium of Chelva, mentioned by us at the year just passed (1558), was appointed by the superiors of his province to discharge other similar offices, and also to hear the sacred confessions of the nuns of the monastery of the most holy Trinity at Valencia, and thereafter, at times different from those marked by the author of the catalogue, he was counsellor in sacred things and confessor to the Discalced (nuns) of Madrid. Two letters of the blessed Man show this truth very clearly, one to James Ferrer, his spiritual friend, from the praised monastery of the most holy Trinity, of the 5th of November of the year 1572; the other sent from the monastery of Madrid to the abbess of the monastery of the most holy Trinity, under the 11th day of January of the year 1574, whose authentic copies, to be produced, God favouring, at their years, the friendly reader can consult from the book of the Positio on the doubt whether there is evidence of the virtues, etc., of the same blessed man Peter Nicholas. (Both the praised letters are found in volume XX of the Annales Minorum: the one at the year 1572, the other at the year 1574. Namely from this latter it follows that Peter Nicholas Factor was confessor to the royal monastery of Madrid in the year 1574. And consequently the assertion of the catalogue, that he discharged this office only until the year 1565, does not stand.) Therefore neither to Bartholomew of St. Anne nor to Peter Nicholas Factor could the care of the monastery have been entrusted at its beginning.

But on what foundation the religious chronologist (Marcus of Alcalá) can now rely to assert, Marcus of Alcalá is censured. "that Peter Nicholas was the first of all called to the confessional seat of Madrid, by order of St. Peter of Alcántara, and remained there only until the year 1565: that Bartholomew of St. Anne and John of the Angels, most illustrious men of the same province of St. Joseph, spent forty-four years in the service of the nuns of whom there is question; nay, that the illustrious virgins for a space of sixty-six years, namely from the year 1559 until 1625, received absolution of their errors and direction of their souls from St. Peter of Alcántara and his sons;" that, finally, other things of this kind occurred which, not yet dreamed of by the other historians, lead only to his desire, namely to take away from the Observants the glory of the foundation and of the spiritual care of the renowned monastery: on what valid foundation, I say, the religious chronologist can rely to assert these and other like things without the mark of error, I truly do not see; although he tries to bring forward for his opinion certain reasons and testimonies of slight moment. It has pleased me to write these very few things apologetically, so that the reader may cautiously seek information from the modern historian, who, intending to build a new system of the life of Peter and of the province of St. Joseph according to his own reasoning, undeservedly holds cheap what was presented to us as true by his most learned predecessors; and is therefore deservedly to be admonished by us, who desire only to seek the truth, elsewhere too, yet in a Christian and religious manner. Thus far Fr. Joseph Maria of Ancona, who perhaps defends the cause of the Observants here a little too ardently. From his very narrative it follows clearly enough that St. Peter of Alcántara had no small part in the foundation of the monastery of the nuns of Madrid, though he certainly cannot be called its founder. As regards the confessors, since this question touches our subject only remotely, we do not judge it worth while to treat of it at greater length. Let it suffice to have noted that the opinion of Fr. Joseph Maria of Ancona seems to us more probable.)

[123] A wonderful translation or bilocation. While, therefore, St. Peter was detained rather long at Madrid on account of the various distractions of devotees, the Bull of the supreme pontiff for publishing a jubilee was brought. From the desire of gaining this, a certain noblewoman and lady of the place of Grimaldo, named Doña Elvira Carvajal, a spiritual daughter of St. Peter of Alcántara, was very solicitous for his presence, because, being accustomed to open the recesses of her conscience to no other than him, she then most of all refused to do so; but because the distance of the places seemed to make her wish impossible and vain, she could by no means be moved by the persuasions and example of her husband to be willing to confess to another Father then called to her; although on the following day the prescribed time was expiring. Whence, while the whole household remained sorrowful in these disturbances, behold St. Peter of Alcántara, arriving beyond hope, filled all with joy and astonishment, and the Lady herself, thrown at his feet almost lifeless for joy, he addresses rather severely thus: "Daughter, let not anything else like this happen to you hereafter, but do not refuse to open your conscience to any confessor; for I make known to you that you have made me come here from Madrid by a very long and laborious journey, only to bring you solace and to take care that you be made a partaker of this great treasure which is opened by the holy indulgence." Answering this with most humble thanks, the devout woman, with great consolation of soul, fulfilled the duty both of confession and of the jubilee; and she knew the more that by the singular power of God St. Peter, then being at Madrid, had either been miraculously transported to her, or had been present in body in two places at the same time. The account of which outcome also then commended the merit of the holy Father more notably to all the devout, and greatly increased his veneration. (The same deed is narrated and more fully described by Fr. John of St. Mary (see above in the former life, no. 122), who concludes only this, that the matron's straits had become known to Blessed Peter divinely: and accordingly that there is no room for bilocation or for a prodigy of any other kind. Joseph Maria of Ancona agrees. Before Peter, he says, departed from Madrid, it happened that Pope Paul IV proclaimed a plenary indulgence, which we call a Jubilee. To obtain this, Elvira Carvajal, lady of the town of Grimaldo, at the instigation of the demon, resolved with constant mind to open the confession of her faults to none but Peter her director, or at least to one of the brethren of Pedroso. The brethren, therefore, living not far off, having been called by her solicitous and pious husband to come to Grimaldo, and being hindered by the peoples flocking to the church, Peter suddenly, to all

wondering, is present, without doubt warned by the divine spirit. The house exults, and the woman exults the more, to whom the holy Man, speaking first of all, says: Daughter, act henceforth so that like things may not happen to you, and use the confessor whom you happen to have; for on your account I have been compelled to come here from Madrid by so long a journey, so that you might be able to have a part in this indulgence. Not by this one heavenly sign only did God deign to make His Servant illustrious in that work Annales Minorum, volume XIX, p. 172. At the year 1559.. It may perhaps occur to someone that St. Peter could have been warned of the woman's straits either by the brethren at Pedroso or by messengers directed to Madrid.)

[124] St. Peter is confirmed as commissary general. St. Peter had now completed three years of his commissariate, during which he had written various letters to the General of the Conventuals about the state and progress of the new custody frequently visited by him. At length in his latest letters, in the year 1559, begging pardon for his negligences and announcing to the General the end of his office, he besought him to commit that custody to another zealous religious, who should be sufficient to supply his defects. Meeting these entreaties, the General confirms St. Peter of Alcántara by a new diploma for the following three years, and by a singular letter spurs him on the more indulgently to the zeal of the vigilance he had begun. Which counsel had this much effect, that the applause of all at this confirmation, and the experience of a happy outcome too, together proved that this very thing had been opportunely put into the provident General's mind by God. For scarcely had the fame of that confirmation been spread abroad, and new persecutions risen up against the servant of God and his family, when the course of events happily proved that the holiness and prudence of Blessed Peter alone could be opposed to them and suffice.

[125] His second journey to Rome. Hence, because the aforesaid oppositions were growing strong on all sides, after long prayer and deliberation, having substituted for himself a grave man fit for government, he hastens to Rome to consult the oracle of the vicar of Christ on earth; so that by exploring the will of God he might have it more surely ascertained for himself, as he said. He came, therefore, to the City about the end of March of the same year, and, being most kindly received by the General of the Conventuals, by setting forth to him the gravity of the business he drew forth a liberality of help and favour. Meanwhile, having very often visited the holy places, on an appointed day he was admitted to the presence of the pontiff, then Paul the Fourth. The Pontiff, receiving him with a cheerful countenance, from the persuasion of his virtue and fame promised that he would grant everything; the more so because he heard him complain modestly of the injuries inflicted on his family. Then he dismissed him, animated more strongly in zeal for divine worship and for the rule, and consoled with fatherly kindness; commending him to relieve his most grave cares for the Christian commonwealth by more fervent prayers before God.

[126] Letters of Julius Magnanus in favour of the Reform, (At this number Fr. Laurence records that a Brief was dispatched by Paul IV on these affairs, of which he gives scarcely any notice. We have therefore judged it worth while to set down here a threefold document, by which both what has already been narrated and what is to be narrated hereafter of St. Peter's Reform are not only confirmed but also greatly elucidated. In the first place come the letters of Julius Magnanus, of the following tenor: To his most dear Brother in Christ Peter of Alcántara, of the Reformed life of the Order of Friars Minor Conventual, Brother Julius Magnanus, general Master, health and peace in the Lord. Since in former days Brother John Pascual, by the will of God, closed his last day, who was head of the Brethren of the Reformed life of the Order of Friars Minor Conventual subject to us in the parts of the Spains and commissary of our office; lest the sheep of this flock, which we love exceedingly, should wander straying without a shepherd, some man renowned for life and religion had to be substituted in the place of the deceased. By the tenor of these presents, therefore, you, whose probity, candour of soul and zeal for religion, as we have learned, is singular, and who act excellently as a sacred preacher, we both approve as commissary of the aforesaid Reformed Brethren, to last for three years, and also anew, so far as there is need, institute, create and make you; and we will that you be endowed with the same authority with which your predecessor Brother John Pascual was endowed, and which John Vigerius, James of Ancona and Laurence de Spatha, our predecessors, had granted him; namely of receiving and building convents and places, where there shall be need; of receiving brethren to the order and the reformed life, of admitting them to the vow of profession, of presiding over the chapter; finally, that all and singular things concerning these, which in whatever way could be done in like form, you may do and execute freely and lawfully, and without any difference whatever. All which things indeed, having been granted to Fr. J. Pascual by our predecessors and confirmed by us, as may be seen in letters patent, we grant the same to you. Except that we will that the office of commissariate be prolonged only for three years, unless, the three years completed, you shall be again elected and designated by the whole chapter. We confirm moreover some of those things which are contained in our letters patent, given at Padua under the third day of February 1557. We confirm also and support by our authority certain of those things which were granted in former days to you and your Brethren by the Reverend Father master Antonio of San Quirico, our vicar and commissary general in the Ultramontane parts, who, since he was present, could easily judge what could rightly or not rightly be granted. First of all, therefore, we institute you commissary not only in the parts of the Spains, over places and brethren of the Reformed life of this kind, but also in others, when it shall happen that such places and convents are received. Next, that, the three years of the present commission being completed, you appoint a chapter within the fortnight of Easter of the Resurrection, and, the chapter being assembled, preside likewise for holding and having the election of another new commissary, who, when he shall have been elected, is to be confirmed only by our office, and not by the provincial of St. James, as used to be done before, nor by other provincials, and is to be instituted anew as need be, whom (we will) to be hereafter immediately subject to us or to our office: decreeing that the master provincial for the time being of that province in which such places and convents shall be cannot intrude himself into such places, convents, brethren or the person of the commissary, but only we ourselves or our office. But if it shall ever happen that the commissary for the time being does not conduct himself rightly in his administration, we will that the brethren may complain of the bad administration to the provincial where the convents or places of the complainants are, who in this case, and not in another, may and must do that which law and justice shall demand. And since the aforesaid commissary and our ultramontane vicar, out of the places written below, namely St. Francis of Bayona, St. Isidore of Loriana, St. Simon of Rodendella, the Conception of the Virgin Mary of the town of Pedroso, and St. Anthony of Vigo, constituted and made one Custody under the title of St. Joseph (for so he wished to name it out of devotion), and ordered that it should be so called and named: we, judging all the aforesaid things to have been rightly done, have willed to confirm them also by the authority of our general prefecture, as by our letters we confirm also that which was instituted by him; namely, that you may not license your brethren of the reformed life to pass over to the brethren called Observants. Likewise we grant you that the custodes who shall have been elected by the chapter may and must be confirmed by you or your successors, who, like the commissary, shall last three years. Last of all we decree and declare that, when your places and convents shall have come to a suitable and sufficient number, a province can be both instituted and made; and since we will that it be so granted to you, the other things granted to you at other times, together with these which we grant you by our letters, and which have been granted and instituted by our Ultramontane vicar, we confirm; things contrary we abrogate and annul. And to all and singular subject to us, by force of obedience, under pain of anathema and other penalties reserved to our discretion, we command that they dare not attempt anything against the sense of these letters which may conflict with them. In faith of which, etc. Given at Rome on the 18th of April of the year 1559. Brother Julius Magnanus of Piacenza, general, confirms, approves, grants and commands with his own hand. Brother Maximus Bencanus, scribe of the Order Bullarium fratrum Minorum, volume I, p. 169 and following. Madrid edition, 1744..

they are confirmed by Paul IV. These letters Paul IV confirmed on the following day, the 8th of May, in this manner Ibid., p. 171 and following.: Paul, bishop, servant of the servants of God, to his beloved son Peter of Alcántara, professor of the Reformed life of the Order of Friars Minor called Conventual, health and Apostolic blessing. When that which is just and honest is asked of us, both the vigour of equity and the order of reason require that it be brought to due effect through the solicitude of our office. Truly the tenor of the petition lately presented to us on your part contained that, whereas our beloved son Julius Magnanus of Piacenza, doctor of theology and general master of the whole Order of Friars Minor called Conventual, furnished with sufficient faculty for what is written below, had learned, as he asserted, that "in former days the late brother John Pascual:" (Here the letters of Julius Magnanus are recited, to which the pontiff subjoins): All which things he confirmed, approved, granted, declared and commanded by his letters patent, as is said to be more fully contained in the same letters subscribed by his hand and fortified with the seal of the office of his generalate. All and singular which things you have asked to be strengthened by us with apostolic protection, for their firmer subsistence. We therefore, concurring with grateful assent in your just requests, holding ratified and acceptable all and singular the premises done by the aforesaid general master concerning all and singular the premises, as they were rightly and providently done, confirm and approve them by apostolic authority, and fortify them with the patronage of the present writing. Let it therefore be lawful to no man whatever, etc. Given at Rome at St. Peter's, in the year of the Lord's Incarnation 1559, on the eighth day before the Ides of May, in the fourth year of our pontificate. Thus far from the Bullarium of the Friars Minor.

[127] Executors of the aforesaid letters are designated. Overwhelmed by so many pontifical favours, St. Peter of Alcántara came to be certainly persuaded of the divine will, that the work of the Reform pleased it. Wherefore, so that further provision might be made for future difficulties, he humbly besought, at his last approach to the pontiff, that judges of the same should moreover be named in Spain. The aforesaid pontiff, therefore, on the 25th day of May of the same year 1559, assigned to St. Peter of Alcántara protectors and executors of the aforesaid letters by another Brief, of which Fr. Laurence recites only the beginning; but which we subjoin here entire, inasmuch as it is the complement of the two preceding apostolic letters. Paul, bishop, servant of the servants of God. To our beloved sons the prior of Magazela, of no diocese, and the archdeacon of Valdeminor, of the places or lands of the diocese of Tui, respectively, and Alfonso de Ávila, called the doctoral canon of the major church of Ávila, health and

apostolic blessing. On the part of our beloved son Peter of Alcántara, professor of the Reformed Life of the Order of Friars Minor called Conventual, the petition lately presented to us contained that, whereas our beloved son Julius Magnanus (and the rest as in the preceding instrument as far as the words as is more fully contained in the same letters. Then the pontiff adds): but since, as the same petition presented to us on the part of the same Peter contained, no Judges have been deputed who should assist the aforesaid letters and cause their contents to be observed, and defend them and their contents … it was humbly supplicated to us on his part that we would deign of apostolic kindness to depute some judges who should cause the aforesaid letters and their contents to be observed, and otherwise to provide opportunely in the premises. Wherefore we command your discretion by apostolic writings that you, or two, or one of you, assisting in the premises with the protection of effective defence, cause the aforesaid letters and their contents to be duly observed, not permitting him or the others named in the said letters to be in any way molested contrary to the tenor of those letters and of what is expressed in them; restraining molesters, contradictors and rebels by ecclesiastical censures and pecuniary penalties and other remedies of law, appeal being set aside; notwithstanding indults, even to regular persons of the aforesaid and of any other Order, and privileges in whatever way granted, confirmed and renewed, even that they could not be drawn to judgment except before certain judges, or that they, and the places and persons of the aforesaid and other orders, could not be excommunicated, suspended and interdicted by apostolic letters not making full and express and word-for-word mention of such indult. Given at Rome at St. Peter's, in the year of the Lord's Incarnation 1559, on the eighth day before the Kalends of June, in the fourth year of our pontificate Bullarium fratrum Minorum, volume I, pp. 173–176. Madrid edition, 1744.. Further, by the three praised instruments, given while Fr. Peter was staying in the City the second time, he at length obtained that authority by which he could both validly promote the work of his Reform which he had undertaken, and live far more secure about its future stability. For the rest, from all these things it is clearly seen, as we have already observed elsewhere and as is sufficiently evident of itself, that undertakings of this kind could not have been brought to their issue except through many troubles. Fr. Laurence subjoins): which things being dispatched, notwithstanding the summer heat, he hastened to return to his homeland as quickly as possible to confirm the minds of his brethren and to pursue the work of the Reform.

Other letters on the same matter. (Finally it will be useful in this place to have reviewed other letters already obtained before by St. Peter in favour of his Reform. At the beginning of this book II, no. 82 and following, we saw that toward the end of the year 1554 a Brief of Pope Julius III was brought to him from Rome. Yet Fr. John of St. Mary refers that Brief (unless perhaps he is speaking of another) to the year 1553. The Annales Minorum mention the same at the year 1554. Then in the year 1555 St. Peter set out for Rome, where he found the superiors of his Order opposed to him. Nevertheless he obtained from Pope Julius the faculty of receiving those who should be called to the same kind of life, and of founding a cenobium, such as should seem suitable to him, under the obedience of the master general of the Conventual fathers; and Julius Magnanus, who was at that time most wisely governing the affairs of that family, most courteously embracing his new subject, sent him back to Spain furnished with letters patent. The beginning of the letters is the same as in those praised above: To his most dear Brother in Christ Peter of Alcántara, of the Reformed Life of the Order of Conventuals, brother Julius Magnanus, etc. And without doubt these letters are different from the others given at Padua by the same Julius Magnanus on the 3rd day of February 1557, which he himself mentions in the letters recited by us in full above. Whence it is evident that Peter obtained three such writings from the same master General; to which again others are to be added, likewise given at Padua by the commissary general of the same Magnanus in the Ultramontane parts, the Reverend Father Antonio of San Quirico, which we more probably refer, with Fr. Laurence, to the year 1556. Marcus of Alcalá, chronologist of the province of St. Joseph, asserts that he had in his hands letters of the 3rd of February of the year 1557, having forgotten, however, says Joseph Maria of Ancona, to produce copies; whence it happens that, whatever diligences were used by the prefect of the more secret archive of the Record Office, neither have we been able to enrich our work with this monument Annales Minorum, volume XIX, p. 169.. (Now let us return to the text of Fr. Laurence.)

[128] At Pedroso his staff fixed in the ground is turned into a fig tree. It pleased God, by a singular and wonderful outcome, to wipe away the sweat of His Servant as with a particular reward, when after his happy return to Pedroso and the highest congratulations of all his own, He deigned to illustrate the constant virtue of His Servant in this way. St. Peter of Alcántara was walking one day through a certain orchard formerly planted by him in this place, but now grown up, leaning on a staff (which he had brought back from Rome the second time); then the guardian said to him: Father, it will not seem useless nor will it be in vain to plant some fig tree among these trees, of whose fruit the religious of this convent may one day more readily make use for their winter collations. At which St. Peter, as though bound by the guardian's precept, raising his eyes to heaven and remaining for some time suspended, as if asking counsel thence, devoutly fixes in the ground the staff (which he was then holding in his hand). But God at that instant infused a power into it, so that, putting forth roots even without bark, it sent out little branches and leaves, from which fruit could be gathered at the proper time. St. Peter of Alcántara calls back the guardian, astonished at so notable a miracle, to praise God, and humbly took it that He had willed to recompense the merit of obedience with an evident reward, so that he might turn the glory of the work as far as possible from himself. But that could not be shut within the enclosures of the convent which drew the devotion of many from afar, both to see the tree and to test the virtue of its fruit, which God had at the same time infused for the cure of many diseases. Hence, the custom still continuing, a basket full of this fruit is customarily sent every year to the queens of the Spains, and it wonderfully confirms the credibility of the ancient event both for the devotion of the ladies of the court and for the infirmities of others.

[129] Whose fruit was afterwards endowed with wonderful virtue. Among very many things which might be noted, this notable thing happened to a certain noblewoman of the city of Coria, that, as she suffered from continual fever and afterwards from consumption, a certain friend of hers brought her three figs from that tree and offered them to be eaten out of devotion to the holy Man. The sick woman, at first indeed doubting a little, then tasting the aforesaid figs with entire confidence, was seen gradually both to be consoled and increased in strength, and at length shortly to recover wholly, not without the admiration of very many. A wonderful thing, too, that branches of the same tree planted in the same garden or elsewhere produce fruit unlike in colour, taste and size, as though the divine dispensation bestowed a certain particular privilege on the tree planted by the holy Man. Another also not inferior; that, though so many branches have been cut off to make crosses and other objects, which out of devotion are carried even outside Spain, the tree itself is seen by no means to diminish or fail, others and others growing up daily. Some years after the glorious passing of Blessed Peter of Alcántara, a certain gardener of the convent of Arenas, brother Alfonso of St. Martin, a notable model of penance, when he had given his labour to exhuming the body of the blessed Man so that it might be placed in a more fitting place, not in vain observed the graces and wonders which were conferred on the devout through the virtue of the earth of this sepulchre. Whence, having obtained leave from the provincial, he went to Pedroso to transfer to his garden a branch of the tree planted by Blessed Peter, and covered it between two stones with only three baskets of that same earth, commending the rest of its care to the saint. The reward of his piety was not lacking, since the tree was seen to grow daily (and, as it is said, it is green to this day in the convent of Arenas, says Joseph Maria of Ancona), and to spread into branches and fruit; whose virtue for healing infirmities, emulating its root, cast some doubt upon those ignorant of its origin, whether this or that tree had been the staff which we narrated above to have been once planted by the hand of the Blessed one. Moreover, a few years ago it happened in the convent of Pedroso that a certain branch was cut off from the aforesaid fig tree to make a cross, in the pith of which branch a ferrule was found, which, having been fixed to the end of the staff, had passed into the more hidden parts of the wood as the tree grew, a thing as wonderful as it was notable and not unworthy of the observation of many. (See the Preliminary Commentary, no. 112.)

[130] Invited by St. Teresa, he comes to Ávila. (According to the continuation of Wadding, what follows belongs to the year 1560.) God had long since put it into the heart of St. Teresa to intend to recall the institute of the Carmelite Order (under which she lived) to a more rigid observance. Therefore, because she foresaw that it would be a difficult enough business, she consulted Blessed Peter of Alcántara, then returned from Rome, very diligently by letter, so that him whom she had once recognized as the divine master of her spiritual life she might have now also, in the undertaking of a greater work, as a heavenly oracle. The Blessed Father recognized the divine inspiration, after he had consulted His supreme majesty more secretly about this business through assiduous prayers, and therefore, writing back to the holy Virgin, he gave her courage not to yield to any contradictions whatever, and persuaded her more urgently to press on with the purpose (which had been begun for the glory of God); moreover to commend it to the patronage of St. Joseph, to whom he related at length that he too owed the growth of his own reform, such as it was, among so many adversities. Thence the Virgin, confirmed by his most efficacious reasons, considered that she had overcome all difficulties; the more so because she further (the divine power favouring) happily merited that St. Peter of Alcántara should come to Ávila on account of his Brief, and that she should have him as coadjutor of this business too. St. Peter, therefore, received at Ávila with the highest applause of all, chose for himself in particular a lodging in the house of Don Francisco de Salcedo: soon, having shown the pontifical Brief to the canon to whom it was directed, he drew forth his acceptance and favour with singular benevolence. Thence, visiting St. Teresa, he showed himself ready to her with counsel and deed; to which Doña Guiomar also urged, persuading that some Brief should be procured from the pontiff, by whose authority they might more securely put hand and force to the occasion (which God had at once provided for promoting the work).

[131] He foretells to Isabel de Ortega her future state. There was then at Ávila Isabel de Ortega, a virgin noble in birth and beauty, sought in marriage by many; though, devoted to piety from tender years, she longed only for the marriage of the heavenly spouse. The fame of the Convent of the Discalced of Madrid (which had then filled all Spain) held her so desirous of choosing its state that, persuaded of acquiring the perfection of the spiritual life, she proposed to herself no more suitable monastery to enter. Solicitous, however, first to explore the divine will by the counsels of pious men, Blessed Peter

of Alcántara, whose holiness she honoured with the common veneration, she took care to invite to a familiar conversation, so that she might open to him more secretly the state of her soul and the hidden things of her heart. On the agreed day, in a certain chapel of a church, St. Peter, having explored Isabel's mind, recognized the divine illumination of her soul; and therefore, approving her method of prayer, he exhorted her to hasten to the summit of perseverance and perfection. Then the girl, manifesting her intention of going to the Discalced of Madrid, had the answer: that she had indeed holily chosen to consecrate herself to God, but that He had decreed this should be done in another monastery. At which the Virgin, disturbed, pressed to know the place in which she was to be clothed with the sacred habit. To this St. Peter of Alcántara indicated that she would be of the first institute of the sacred Order of Carmelites, which was shortly to be founded; subjoining also many things in praise of the holy mother Teresa, then as it were unknown to this girl. Finally, meeting the virgin's various instances about the outcome of these things, and declaring and promising that he would commend her also to God in his prayers, he dismissed her somewhat in suspense, and more inclined to the choice of the monastery of the Discalced. She therefore meanwhile had recourse more urgently to the divine counsel and wearied heaven with prayers; until one day, as it were in an ecstasy of mind, she understood a voice speaking within her: Daughter, I will have you in the house of St. Joseph. From which, her mind firmly adhering to it, she judged that she must enter the cenobium of the Carmelite virgins, as she had heard foretold by Blessed Peter, and soon, asking for his presence again, she informed him of everything; and she more earnestly besought him to prepare for her the communication of St. Teresa. The holy Commissary took everything upon himself to be accomplished at his own proper time, and, prescribing for her the best rules of virtues, imposed the strictest silence about the new foundation. (It is to be noted in passing that Fr. Joseph Maria of Ancona Annales Minorum, volume XIX, p. 201. refers here the things which Fr. Laurence writes below, no. 137 and following, to have happened when St. Peter met St. Teresa at Ávila the third time. Since, however, in the Annales Minorum, in the place cited, no reason is given why they here depart from their forerunner, namely Fr. Laurence, we think it more correct to adhere to his footsteps. Compare the Note to no. 139.) At length, as he was about to depart from Ávila, he first made St. Teresa a sharer in the whole outcome, and, animating her in the purpose of the foundation, earnestly commended to her the more diligent cultivation of that first plant; and he liberally promised that he himself would be present as soon as the Brief for the foundation should arrive from Rome,

[132] The want of the Brethren is relieved from heaven. Having returned, therefore, to Pedroso, intent on his usual exercises of prayer and penance, he discharged the cares of his custody more attentively. Meanwhile it happened that the brethren of the same convent, on account of the abundance of snow, which for some days had closed all the outlets of the roads, were besieged by hunger too through want of alms; when one day, the hour of refection being at hand, the Blessed Father ordered some pieces of biscuit bread, then collected from every side, to be set out and divided among the twelve at table. Then, all being more attentive to the spiritual refection which was set before them by the sacred reading and the discourse of St. Peter of Alcántara, he, raising his mind to God, did not cease to entreat the divine providence more secretly. Scarcely had each one gradually consumed his mouthful in chewing when, a signal being heard at the door, the porter, running according to his office, found a certain young man from the town of Serradilla, twelve miles distant from there. He, breaking through the cold and snow to the convent, had very opportunely brought a load of bread, herbs and oil for the need of the brethren. These things being soon brought into the refectory before the brethren, there were for all, with the excellent exhortation of St. Peter, greater incitements to praise the opportuneness of divine providence and to cultivate perseverance in prayer and holy virtues.

[133] On this occasion, concerning letters of filiation. Nor did this office of charity stand without its reward for that young man; since shortly the Blessed Father, coming to that town, chose the young man's house for the lodging of the brethren, and moreover was willing to enrol his mother in the spiritual Society of his religion (by letters of filiation, as they are usually called). But how much these letters could profit this house, even beyond the goods of the soul, was proved most of all by this experience; that, applied not only to the members of the household but also to very many inhabitants of the said place, they brought complete health in various infirmities. So that even from this that devout woman was rightly accustomed to say that she had in these letters a storehouse of all remedies.

A copy of St. Peter's letters. (A copy of the letters of which there is question here is found in the Annales Minorum Volume XIX, p. 205., which indeed it would be wrong to pass over here. It is, from the Spanish into Latin, of the following tenor: To the most beloved brethren in Our Lord Jesus Christ, Gabriel Sánchez and his Wife, of Torrejoncillo: I, brother Peter of Alcántara, commissary over all the Friars Minor Conventual of the Spains, confirmed by apostolic authority, health and eternal peace in the Lord, who is the true salvation and firm hope of all who love Him and desire to serve Him. Considering the devotion which you, the above-named, have toward our seraphic father St. Francis and his brethren who are subject to our obedience, as the same brethren testify, on account of the huge alms and the other works of piety which they receive and have received from you; desiring that for temporal benefits you may receive a spiritual recompense: wherefore, trusting in the divine mercy and in the merits of our Blessed Father Francis, out of reverence for whom you, the above-named, show so devout and beneficent a mind toward his sacred religion: I, by the force of the present letters, receive you among our brethren, so that you may be partakers of all the good works, that is, of the sacrifices, fasts, disciplines, prayers, preachings, confessions, Masses and other benefits, both general and particular, which it shall please the Lord our God of His mercy to accept, from all and any Brethren and religious subject to my obedience: so that you may be our Brethren, partaking of the aforesaid good works in life and after death, namely of all the sacrifices and divine offices which we are accustomed to perform for those who receive us into their houses and show us charity. In faith of which I order the present page of Brotherhood to be given, signed in my name and fortified with the greater seal of my office. Given from our convent of Our Lady of the Conception at Pedroso, on the 25th day of May 1560. Brother Peter, as above, with his own hand.

[Fr. Laurence and the continuator of Wadding are censured for wrongly interpreting the aforesaid letters,] In what way the aforesaid letters can concern the young man who had brought the provisions and his mother, as Fr. Laurence will have it, I do not see; nay, it is evident that they refer to others altogether. But since Fr. Laurence presents no letters, it can be admitted that he had other ones in his hands or had regard to them. It is otherwise with Fr. Joseph Maria of Ancona, who sets the following words before the transcript of the letters: But Peter furnishes the young man for his benefaction with his letters, by which he might be recognized as enrolled in the register of the Order's benefactors, which the inhabitants of the place found very often most efficacious in healing spiritual infirmities and bodily diseases. Truly there is not one jot in these letters which regards the young man, so that the continuator of Wadding scarcely escapes the mark of levity here. For the rest, his narrative is far different from the narrative of Fr. Laurence, who relates that St. Peter went to the young man's house and lodged in it. Let it suffice to have noted this, since there is nothing available from which I could plainly elucidate the matter.

whose authenticity seems to waver. Moreover, the very authenticity of the aforesaid letters is suspect to me from the inscription. For nowhere do I find that St. Peter was constituted by apostolic authority commissary General over all the Friars Minor Conventual of the Spains. By the diploma of Paul IV, recited above, he is confirmed commissary of the Brethren of the Reformed Life of the Order of Minors Conventual in the parts of the Spains, which certainly extends less widely than the aforesaid inscription. Nor would anyone easily persuade himself that St. Peter arrogated to himself more than he held by apostolic concession. Compare below, no. 146, where you will find other letters of St. Peter of which this is the inscription: I, Fr. Peter of Alcántara, commissary general of the Reformed Friars Minor Conventual throughout Spain, by Apostolic authority. For the rest, the recitation of the aforesaid letters will have at least this advantage, that the formula by which filiation, or rather Brotherhood, used to be granted to benefactors is placed before the eyes.)

[134] Meanwhile the rivals of St. Peter of Alcántara did not cease to oppose new difficulties to his most ample authority in ordering his Reform, New testimonies of the divine goodness toward St. Peter. to remove which, being compelled to go to Plasencia, he made known to the bishop the force of the pontifical diploma; and setting out thence, continually gathering roses from the thorns of his opponents, and everywhere pressing the footsteps of Christ by deserving well of all, he passed on to the convent of Viciosa. On this journey, in a manner almost like that related above, the Blessed one merited to be succoured by providence; when one day, worn out by the road and the heat of the sun, more anxious (as he said) for the lot of his companion, who was collapsing from hunger and thirst, he obtained by prayer that it should show him most limpid water gushing forth among certain rocks, and two most excellent loaves for restoring the strength of the fainting man. Afterwards, coming at night to a certain inn called della Vadera, and scarcely finding a place of quiet on account of the noise of the guests, he withdrew to a nearby thicket to pass the night; but when some noticed that St. Peter of Alcántara had withdrawn, diligently seeking him, they at length, led by their ears, found him where he was vigorously disciplining himself with scourges. Here they invited him most courteously to return to the lodging; and because he persisted in refusing, they held it as the highest piety to bring him some victuals from the same inn. This was the occasion for the holiness of St. Peter of Alcántara to impress devotion to him more deeply on all those travellers, and by the example of his modesty to temper more effectively the dissoluteness of licentious living. He himself, at first dawn, taking the road which led to Cáceres, went on quickly thence to the convent of Viciosa. (The continuator of Wadding Volume XIX, p. 206. has these things a little more distinctly: At the same time, the tumults of the rivals against the reform springing up again, it was necessary for the man of God to go to Plasencia, and there, the storm being calmed with the prelate, to set out for the town of Cáceres. Afterwards he makes for the town of Zaraicejo, everywhere bestowing on the peoples by divine power both spiritual and also temporal benefits, among which this is most worthy of memory, that when his religious companion was dying on the journey from hunger and thirst, the Almighty at Peter's prayers miraculously came to his aid, when suddenly a perennial spring rose from the dry ground, and two most white loaves appeared. Thence he comes to the convent of Villaviciosa, where we are taught by most strong conjectures that he spent the rest of this year 1560. Hence also the miracle of the loaves divinely sent in the convent of the Rosary, of which there is question in Fr. Laurence at the following numbers, precedes the words just cited in the continuation of Wadding.)

[135] A like prodigy happens in the convent of the Rosary. About this time, when St. Peter of Alcántara, returned for the third time from the city of Ávila, was living in the convent of the Rosary, God wonderfully succoured him in this manner according to His accustomed providence. About

the Nativity of the Lord, a storm raging with continual snows and rains, the opportunity of begging was taken from the brethren, so that nothing now remained for the food of that day except a very few mouthfuls. Then the guardian, attempting to advise the blessed Man of the present need, was urged by him the more insistently to implore the remedy of prayer before the most holy Sacrament. All therefore assembled, and, at St. Peter's exhortation, trusting in divine help and the patronage of the most holy Virgin, persevered more fervently in prayer against the strengthening storm; until a signal made at the door very promptly indicated that provision had been brought by a heavenly messenger. For the porter running thither, and seeing no one, very quickly reported that a basket full of excellent bread had been set down upon the snow, to receive which all went forth in order with lighted candles. Then the Blessed Father, ascribing the singular help of God to the efficacy of prayer, intoning the hymn Te Deum, returned to the church, and thence with a brief and devout sermon most ardently took care to rouse the affections of all to the divine praises and service.

[136] The remaining loaves sent to the kings of Spain, etc. But the miracle became the more renowned from this, that those loaves lasted the whole time that the brethren remained shut in; until the count of Oropesa, solicitous about their need, had sent an opportune provision. He, having had knowledge of the matter from a certain religious, at once came to the convent and asked for a part or some remnant of those heavenly loaves. St. Peter of Alcántara, to whom three loaves had remained on account of the usual fasting of some days, was compelled by reverence for so great a man to grant them to the count's importunate prayers. He, enriched with so notable a treasure, judged it more advisable, for the glory of God and of His Servant, to deprive himself of the same, sending one to the catholic majesty of king Philip II, another to the king of Portugal, and the third to the ambassador of Spain, that he might present it to the supreme Pontiff at the Roman Curia. Thus indeed it was disposed from above, that the miracle of so notable a providence should spread further abroad the merits of the servant of God Peter of Alcántara, and should more notably confound the contumely of his enemies.

[137] For the third time he meets St. Teresa at Ávila. While St. Peter in the convent of the Rosary was attending to the consolation of the religious, letters were delivered to him from St. Teresa, in which she signified the difficulties about obtaining a Brief for the new foundation; and they stimulated the holy Commissary the more to prefer, to the occupations of many affairs by which he was held for fulfilling the duties of his office, going to Ávila with the intention of consoling and helping Teresa. Hastening thither, therefore, without delay, he met the Saint; and he deliberates with her about the various difficulties which presented themselves for the dispatch of the Brief. These being maturely weighed, he advises at length that the Brief be asked of the supreme pontiff in the name of Doña Guiomar de Ulloa and of her mother, who desired to found a convent at their own expense under the institute of the first Observance of Mount Carmel. Then, the consent and favour of both ladies having been sought and obtained, he again urges the Saint to send to Rome, and to provide the other things which he foretold were threatening adversely to her in the furthering of the work. So much so that the saint herself, commending in her own writings this diligence and industry of Blessed Peter of Alcántara, ingenuously left it attested that almost everything was owed to him, and that she could not have brought it to an end without his help.

[138] He stirs up sacred virgins to piety. During the celebration he is lifted up. (What follows in this chapter is referred in the continuation of Wadding to the second stay of St. Peter at Ávila, of which above, nos. 109 and 110.) To St. Peter of Alcántara, devoted to these cares at Ávila, it had befallen quite often to visit various monasteries of religious Virgins, to whom, among the admonitions of the virtues, he earnestly commended chiefly the pursuit of prayer. Hence, distributing to many of them his little books, which we have related were written on this subject, he also kindled their piety by fervent discourse. Among the first of these, the monastery of the Incarnation (in which the holy mother Teresa was enclosed), which he often entered at the instance of the Saint and of the sick, he perfected by instructing it with his presence and wonderful teaching. Another, of St. Anne, of the Order of St. Bernard, contained religious women of great perfection. Invited thither once by the Abbess to visit a certain sick virgin, on returning he was drawn by very many who thronged him on every side to celebrate Mass in the oratory of the synod or chapter; so that they might turn the more profitably to the affection of their own piety the fervour of devotion which all venerated in the Blessed one. Nor did the ready and sincere compliance of the Man disappoint their expectation, since, the interior flame of his spirit gradually blazing up in the meditation of the mystery, before he had come to the communion of the most holy body, raised by a vehement rapture more than a cubit from the ground for three hours, he struck all with astonishment and compunction of devotion. Hence, coming back to himself, and the sacrifice being finished, he turned the grace (which he himself proclaimed the more highly in the divine clemency) the more strongly into a stimulus of piety for the devout virgins; so that he persuaded them the more effectively that what they wondered had been granted undeservedly to him, a most unworthy servant of God, was to be held as an incitement rather than a reward by those who love the divine goodness more fervently and follow it more diligently: whence, since the same had happened to him several times in the same place, on the occasion of visiting that sick woman, he the more easily impressed upon the same virgins the most lofty conceptions of the value of divine familiarity and spiritual delights.

[139] one companion for St. Teresa On the same occasion, moreover, while the Blessed Father was lingering at Ávila, he did not fail to spend effort in seeking for St. Teresa some virgin companions, who should give their names to her new institute. Whence a certain devout penitent of his, meditating the religious life and already assigned to a certain monastery with her dowry paid, he persuaded the more strongly that, deferring the carrying out of her purpose until a more opportune time, which he promised he would indicate, she should await that new foundation with the most intense pursuits of piety. (From the mind of Fr. Laurence it is evident that this virgin is different from Isabel de Ortega, of whom above, no. 131. Fr. Joseph Maria of Ancona mentions the latter where he writes that St. Peter met St. Teresa at Ávila the second time: It happened, he says, that a certain noble and beautiful girl, whose name was Isabel de Ortega, experienced interior impulses to give her name to the Discalced Minoresses of the monastery of Madrid most recently founded; which being heard by Peter while he heard her sacred confessions, he foretells that she would by no means profess the institute of the Clares at Madrid, but the first institute of the Carmelites at Ávila; which happened in fact, when Peter marked her out for Teresa as a companion Annales Minorum, volume XIX, p. 204.. To one reading these things it occurs that Fr. Joseph of Ancona has confused Isabel with that other virgin of whom there is question at this number, and has made one out of two. St. Peter does not seem to have been Isabel's confessor; at least this is not clearly deduced from the words of Fr. Laurence at no. 131; nay the contrary is insinuated clearly enough. Add that according to Fr. Joseph, María de Paz joined St. Teresa on the same occasion. Finally, he here makes no mention at all of the stay (which for Fr. Laurence is the third) of St. Peter in the city of Ávila, whence he joins together things which the latter ascribes partly to the second, partly to the third stay. See what was said at no. 131.)

[140] and he brings another. Another virgin, named María de la Paz (de Paz), a member of the household of Doña Guiomar de Ulloa, whose virtues she imitated, inflamed with the same desire of religion, was greatly troubled by the lack of the dowry necessary for entering a monastery. When she had once communicated this quite sincerely to Blessed Peter of Alcántara, greatly consoled by his admonitions and counsels, she thereafter awaited more securely the remedy of her impatience from the holy Man's promise. The acquisition of these virgins, therefore, being reported to St. Teresa, she was strengthened in the hope that the success of her foundation (with so happy a beginning and so solicitous a promoter acting as midwives) would shortly bring forth the desired fruit of her longing; and she pressed on the more eagerly and diligently to give thanks to the Blessed Father and to urge him to the completion of the work.

[141] A new convent in the diocese of Zamora. Meanwhile St. Peter of Alcántara was invited by various solicitations of peoples to found convents of his institute in their places, which he himself excused by putting them off to more opportune times, lest he should increase the more the matter of envy for his detractors. The inhabitants of the place of Aldea del Palo, five miles distant from Zamora, pressed more ardently; and therefore, so that they might obtain it more easily, they urge by letters Doña Guiomar de Ulloa (whom they knew to be so devoted to the holy Man) to draw him to their desires. She, having extorted the holy Commissary's consent by various persuasions, also drew forth letters by which the same should be explained and the citizens invited to readiness in building. The aforesaid letters are still kept among the citizens of Zamora, enclosed under crystal in a gilded frame, whose tenor I think it will perhaps not be unwelcome to set down here for those who (as it is said) desire to know the lion from his claws; thus, therefore, they read:

Letters of St. Peter on this matter. "I, Fr. Peter of Alcántara, commissary general of the Reformed Friars Minor Conventual throughout Spain by apostolic authority, etc. Since the illustrious lady Guiomar de Ulloa, now living in the city of Ávila, has told me that in the town of Aldea del Palo, near Zamora, the governors and other principal persons of that place offer a certain oratory called of St. Magdalene, in order that a convent may be built there under our obedience; and that thus some devout persons wish to construct a church, house and garden according to the form of our institute: therefore, provided that it be so, as the aforesaid Lady, most worthy of belief, has related, and that the aforesaid petitioners persevere in the purpose declared to her; I from now receive and admit the aforesaid house as a monastery; and I incorporate it with the other convents of our custody, and I offer to send brethren who may begin the work: and when, God favouring, the house shall have been finished, I promise that I will appoint others who may inhabit it; on this condition, however, that it does not exceed the form prescribed for our buildings, and that the magistrates, or those who shall have built the greater part of the monastery, always remain Lords of the same; so that they may eject from it the brethren living there whenever they shall understand that the glory of God and the edification of the neighbour do not result from their life, or for any other cause whatever; for we do not consider it ours, except only that in it we may serve the Lord our God, as pilgrims and beggars in this world. And so we promise to restore to them every year the keys of the same convent, that they may do with them whatever shall please them; or that for the love of God they may permit us to dwell in it again. And that the present letters may have greater force, they are subscribed with my own hand and sealed with the greater seal of my office. At the Town of Oropesa, on the 9th day of January 1561.

Fr. Peter, as above, with his own hand."

BOOK THREE.

From the erection of the province of St. Joseph until the last year, the end of the life of St. Peter of Alcántara.

General chapter at Pedroso. St. Peter of Alcántara had resolved with himself, by virtue of the power granted him by the vicar of Christ, to erect his custody into a province. And so, while candidates were flocking from all sides to the new institute, and various places were asking for foundations of convents, he convokes the fathers to a chapter, with whom concerning these

and other rules to be established, deliberating, he might provide for everything in good time. Hence, at the beginning of the year 1561, the aforesaid fathers having assembled at Pedroso, it pleased the divine benignity to illustrate the counsels of His Servant by the following miracle. (This chapter was held on Septuagesima Sunday, that is, the 2nd of February, since Easter falls on the 6th day of April; and indeed at Pedroso, not in the cenobium of Villaviciosa, as Marchese, the author of the Viridarium, and others think; but at Pedroso, as Laurence of St. Paul, John of St. Anthony and others of the same age affirm, adhering to the public monuments and the authentic manuscript books of that province Annales Minorum, volume XIX, p. 258.. Fr. John of St. Mary also relates this expressly. Compare the Preliminary Commentary, no. 44.)

[143] A man devoted to the Brethren crosses the Tagus without harm to his foot. There lived in the neighbouring village of Inoxal a man quite devoted to the religious, whose son, not inferior in the same piety, attended the brethren passing through his place with every office of charity. Among other things, often carrying to the convent on his beast the alms collected by the brethren, and being courteously received there by the holy man Peter of Alcántara, he was the more effectively confirmed in innocence of morals. One day it happened to this young man, in fulfilling this office, to set out from his house rather late, and thence to come to the bank of the Tagus when night was already dark: when the beast had already touched the waters of the river (which, on account of its depth, flows quietly), it would not go forward for any blow or other incitement, the young man urging it the more, who thought that he had come to a certain torrent which occurs on the same road. Anxious, therefore, with these cares, lest he should be compelled to experience the inclemency of the night in a desert place, raising his mind to God he invokes with the highest confidence the favour of St. Peter of Alcántara, and spurs on the beast more sharply. Wonderful to say, the beast, as if obeying a command, breaks off its delay, shakes off its fear, enters the waves of the river, and with its driver passes over to the opposite bank dry-footed without any harm from the water; but the young man, into whose mind the Tagus had not yet come, when he had noticed that he had already crossed it, from those who met him and pointed it out, struck with amazement, all but fell lifeless. Whence, pouring himself out more devoutly in thanks and tears before God, proclaiming most loudly the merit of St. Peter of Alcántara and his power even over animals and elements, he hastened his steps, so that he might throw himself as quickly as possible at the feet of his deliverer in the convent. He came at length, though rather late, to the convent; and before all, but especially at the feet of the holy Father, he exultantly recounts the benefit of his deliverance and the excellence of the miracle; the cause of which St. Peter of Alcántara, ascribing it to the excellence of his charity, poured back all thanksgiving upon the divine omnipotence. And the travellers who had come to cross the river, being informed by the boatman that he had carried no one across that night, the more spread abroad the greatness of the event wherever they passed.

[144] Meanwhile, while all those assembled were preparing themselves with devout prayers and exercises, so as to implore the assistance of the heavenly spirit for the things to be done, two messengers arrive from the town of Arenas, urging that St. Peter of Alcántara should permit a convent of the Brethren to be built among them, and that the citizens would complete it at their own expense. These being then courteously dismissed, afterwards, God so inspiring, he satisfied them more fully. The same instance had often been made by the most excellent Doña Juana de Portugal, marchioness of Elche, when she heard that he had been created commissary general and that the faculty of receiving other convents had been granted him; at whose prayers St. Peter had granted in the year 1560 that Fr. Anthony of the Conception and Fr. Bartholomew of St. Anne should go to explore that place. These, after they had everywhere marked out the suitability of the site for founding a convent, both in the place of Elche offered by the aforesaid marchioness and in the town of Monforte, whither the devotion of the inhabitants had called them as they passed, returned to the chapter at Pedroso, so as to request the sending of brethren to the new foundation, as the holy Commissary had decreed in the chapter assembled at Loriana.

The convent of Solana of Piety; (Here certain things are to be supplied from the autograph monuments of the province of St. John the Baptist, to which the aforesaid monasteries belong. The leading men (namely those assembled in chapter at Pedroso) therefore assenting, and contributing very much to such a work, that heroine herself (Doña Juana, marchioness of Elche) was present with equal beneficence and largesse, and was the cause that a cenobium distinguished by the title of St. Joseph, not far from the Wall (so called) of the said town, completed in all its parts, should be given to the discalced. But when these desired to erect a second house in this region, having inhabited for some time, not without loss of their own health, a certain unhealthy grotto, altogether removed from the concourse of men, at the ninth milestone from the city of Valencia, the most pious lord Frederick of Portugal, compassionating their discomforts out of charity, took care to build for them out of his domestic means the church of St. Mary of Piety and the adjoining monastery, distant however from the grotto itself, in the territory of his town which is commonly called Solana and was subject to him Ibid., p. 273.. Concerning the convent of Solana something will recur below in Fr. Laurence, in this same book III. As regards the monastery of Monforte, these things are narrated in the place cited: The inhabitants of the town of Monforte, in the kingdom of Valencia in the Spains, had been accustomed every year to go to a certain little spring, a cross being erected, with the rite of a religious supplication, and to immerse the same cross three times in the waters, praying God that He would bestow an abundance of waters on a region arid by nature. And since the divine goodness often assented, out of gratitude they built a little shrine there. But when it was being discussed by whose title the place ought to be distinguished, all came to this opinion, that it should be dedicated to him whose name in the litanies should chance to be pronounced when the priest reached the spring. And so, the parish priest intoning the versicle Holy Mary at the moment when he himself touched the edge of the spring with his foot, it was decreed that the place should be called of the Nativity of the Virgin. It was, however, commonly called by the title of Our Lady of Loreto. As soon, therefore, as the little shrine had been built out from an adjoining little hut, a certain Mercedarian Father was present to attend to its service. He, when one morning, about to say Mass, he was preparing the linen corporals, unexpectedly found a small image of the blessed Virgin wrapped in them; and, attributing this to a miracle, he honourably placed it in the sacristy, and disclosed the outcome of the whole matter to the townspeople. There happened to arrive at Monforte in those days some companions of the province of St. Joseph (afterwards of St. John the Baptist), with whose converse the people being delighted, they raised the same little shrine into a convent in this year (1561), at which time also the same sacred image began to shine with miracles. Not far from this cenobium a certain cave is seen, going to which every week one of the resident brethren was accustomed to give himself to contemplation alone, carrying with him only bread and water; returning thence to the cenobium on the last day of the week Where cited above.. Gonzaga slips when he refers the foundation of the convents of Elche and Monforte to the year 1158 De Origine Seraphicae Religionis Franciscanae, pp. 1163 and 1164..)

[145] The custody is erected into a province. These things being thus disposed, the beginning of the chapter was made by St. Peter of Alcántara on Septuagesima Sunday, in which, by the apostolic authority granted him as commissary general, the votes of the fathers also concurring, he erected the custody, now increased by nine convents (according to others 16, but in the Pontifical Bull 14, and perhaps more Annales Minorum, where cited above, p. 259.. Fr. John of St. Mary has only 9; see the Preliminary Commentary, no. 44), into a province under the title of St. Joseph, whose image it pleased them to take for the seal. Over it, with equal suffrages, Fr. Christopher Bravo was set as first Provincial, a man of singular virtue and religious discipline, from whom the force of obedience alone could extort the acceptance of the office, the holy commissary Peter of Alcántara urging him. (John of St. Bernard in the life of St. Peter writes less truly that Christopher had lived with the companions for six years, not yet completed, when he was promoted to the government of the nascent province; but since St. Peter admitted Christopher first of all to embrace his manner of life in the course of the year 1557, as John himself also confesses, and the same Christopher was elected minister provincial in this year, in the month of February, it is more than sufficiently evident that he had been enrolled in our fellowship for only three years and about as many months when he was elected minister of the province of St. Joseph in this year Ibid..) The same, the other superiors being soon created, proposed the laws of the province; on which, above those which had been in force since their introduction at the foundation of the custody, the norm and model of the following Reform should rest. And therefore, since they were approved with unanimous consent, because they are redolent of piety and zeal for poverty, I shall not refuse to set them down for the consolation of many.

[146] Statutes of the province. "First we ordain that in all the convents of our province the divine Office be recited in a low, even and devout voice, wherever four brethren are together who can duly fulfil it.

Likewise at all times let mental prayer be made in common for three hours, and let the brethren be exercised for one hour in bodily labour. Throughout the whole year let them take the discipline in common in the usual manner, except on Sundays and feasts of precept.

Likewise, because we know that the principal observance of our profession consists in the practice of holy poverty, which being abandoned, the observance of our holy rule also perishes: for that reason we ordain that all the brethren go barefoot, clothed in coarse cloth; of which the length of the habit shall not exceed the top of the foot, nor the width ten palms; the sleeves shall reach to the first joint of the hand, and the width between the two shoulders a palm and a half, with a single opening: the mantle shall be of such length that it covers the ends of the fingers with the arm let down.

Likewise we ordain that for the healthy meat, fish, wine and eggs be not begged, except the daily alms; in which more delicate things shall not be asked for, but those shall be received which are offered of free will, except partridges, hens and other dainties of this kind: nor shall any things whatever be collected to be stored, except pulse for one or two months with the consent of the provincial, the guardian and the seniors of the convent; nor shall anyone be compelled to eat meat or milk foods at any time whatever, if he be unwilling.

Likewise let all the brethren sleep on the ground, on some board, mat or skin; except in damp places, where they may raise a bed one palm high from the ground, nor shall they be compelled by the superiors to do this: and they may have a mean coverlet for four months of the year, and for others two; but for the four summer months none.

Likewise we ordain that the brethren advanced in age be well treated, and the sick be cared for excellently according to possibility, without any great distraction, with charity: nor shall anyone who has not kept the common life for at least half a year have passive voice; but if, convalescent, he shall have returned to the same life for half a year, he shall recover the same voice. By the common life we understand not wearing any kind of footwear whatever, not using a mattress, linen, or

other things of this kind which are everywhere forbidden to the healthy: and if anyone, being disqualified (as has been said), uses this passive voice, let him be deprived of it for two years; and the prelate (who permitted it) be deprived for three years in the following chapter.

Likewise we ordain that for the sacristy vessels of gold or silver be not received, except two chalices and one monstrance for the most holy sacrament of the Eucharist: nor shall vestments of silk or embroidered be received; but only four simple chasubles with the other ornaments necessary for the sacrifice; nor shall there be in any church more than two altars, whose adornment shall be poor and clean, so as to excite devotion. The rest of the furniture of the convents shall be humble and scanty, such as suffices.

Likewise moneys shall not be received for Masses, but all shall be applied for the benefactors; except that the guardian may apply one or two for some particular person to whom the province shall be singularly bound; nor shall anything be received for the same.

Likewise we ordain that the convents (which shall be received hereafter) be small and humble according to the form prescribed by the chapter: nor shall any be received which has not a patron, who shall not be permitted to renounce it to the Pope; but as Lord he may eject the brethren whenever he will, and do with it whatever shall please him. Therefore also every year let the brethren go to him with the keys, to restore them to him; or, if for the love of God he wishes them to dwell further in the same, let him grant it again. Two inventories of the furniture of the convent are also to be kept; so that the brethren on going out may leave that which they received from the Lord, but may take the other away with them.

Likewise we ordain that, according to the precept of the Rule concerning the humility of the convents of our institute, the churches be small, neither narrower than eight feet in breadth, nor exceeding 24 in length: nor shall they be enlarged on any occasion whatever, except for the convenience of some inhabitants who have no other Church nearby. And in the convent where the brethren dwell, let poverty and meanness shine forth; let nothing be built of worked wood, except the church, choir and sacristy: let there be no chapter-room or library there; but let the books be distributed among the brethren, so that they may be better preserved. The circuit of a whole convent to be built anew shall contain at most fifty feet. The sacristy, porter's lodge and infirmary below shall take in a width of eight or nine feet. The cells shall not exceed seven feet at most, the winter infirmary thirteen or sixteen: the area of the cloister, in square form, shall have seven feet. The division of the cells shall be of bricks; and the staircase of three feet in width: to which form all convents are to be reduced as far as shall be possible, or chiefly to be built.

No convent shall have more than eight cells; the door of the cloister four palms wide and seven high; the other doors 2 feet wide and six high. The church shall be of the same height as the convent, so that the right squareness be preserved.

Finally we ordain that the provincial, commissary, custos or guardian who shall not have observed these rules be deprived for six years, and be subject to other penalties according to the sentence of all the fathers." (Compare the Preliminary Commentary, no. 45 and following.)

[147] He sets men distinguished for holiness over the convents. After the prescribed constitutions had been approved by the assembled Fathers, provision was made for the guardians of the convents; and various religious, who had flocked to the chapter from various provinces out of desire for the new institute, were conveniently distributed among the families. St. Peter of Alcántara also sent the new provincial to Rome, so that, rendering account of what had been done to the master general of the Conventuals, he might procure the confirmation of everything both from him and from the supreme pontiff. At the same time he sent eight brethren most proven in morals and experience, namely brother Gaspar de Tordesillas, Fr. Jerome of Ciudad Rodrigo, Fr. Anthony of Valencia, Fr. Anthony Bravo, Jerome of Torrejoncillo, Fr. Gaspar de Salmerón, a novice, and their commissary Fr. Alfonso de Lerena, also guardian of the convent of St. Joseph of Elche, and Fr. Isidore of St. James, guardian of Loreto, to found the same convents of which we made mention (a little above). By their virtue and example of holiness were laid the foundations of the reformed province of St. John the Baptist in the kingdom of Valencia: to which St. Peter of Alcántara, as to his first-born, communicated very liberally both the affection and the spirit of his piety, also fostering it always as long as he lived, so that it deservedly acknowledges and venerates St. Peter as its founder above others.

[148] He himself sets out for Aldea. St. Peter of Alcántara also wrote a letter to St. Teresa about the things done by him, the consolation of which he affirmed had wiped away all the labours endured; and by it he urged the Saint to the foundation of her convent, and admonished her that contradictions and obstacles were to be borne not impatiently, and overcome, where so notable a fruit was hoped to be gathered. He wrote also to Doña Guiomar de Ulloa, signifying that he would go as soon as possible to Aldea del Palo to discharge the debt of the promised foundation: going to meet whom, the devout lady also committed herself to the journey, so as to offer a certain property of hers in that place for the building of the convent. Hence the holy Commissary, dismissing all his religious with most tender affection and embrace, himself went to Aldea del Palo (in this year 1561, and not, as is read in Gonzaga, in the year 1562), and there, received with the highest honours of all, he received from Doña Guiomar a part of the aforesaid property near the hermitage of St. Mary Magdalene, where the convent was to be built; and meanwhile he withdrew with his companions to dwell in a certain little building of an oil mill.

[149] Peter appears to two pious men. While he was applying himself in this place to arranging matters for the building, and gathering excellent fruits by the efficacy of his preaching, it happened meanwhile to two devotees of St. Peter at Alcántara in Extremadura (of whom we related elsewhere that they had been persuaded to remain in the world), that, troubled by domestic and external cares, they compared together the troubles of their lot, considering that, having been formerly excluded by the Blessed Father from entering religion, they were now harassed by greater adversities both of mind and of body. Whence they thought it advisable to go to the presence of their spiritual Father, so as to bring back some solace, which they foretasted the more eagerly by the mere hope of his return. One day, therefore, on which they were relieving the sadness of their minds with these conversations, it pleased the divine omnipotence to disclose everything in spirit to St. Peter of Alcántara (though far distant), and that, appearing to them unexpectedly, he should greet them thus in friendly wise: "The Lord give you His peace." And as they fell at the Saint's feet (as if lifeless) from the greatness of their joy and watered them with tears, he insisted again: "What is the matter with you, sons? What has happened? What thoughts, what doubts disturb you?" Whence, rising from the ground and consulting the Man of God separately, they opened the recesses of their minds, laid aside all anxieties, and were struck with so much the greater astonishment when he suddenly vanished from their eyes, and they ascertained by sure inquiry that he had been miraculously present with them. Hence they rendered the highest thanks to the divine goodness, which had deigned in a wonderful manner to bring help to their affliction and to confirm the holiness of Peter the more to their devotion: so that thereafter, often consoled by his presence, they publicly proclaimed (declared) the same as divinely granted to other devotees of his, as much out of gratitude for the benefit received as with the highest praises of the friend of God.

[150] He goes to Arenas. The building of the convent being at length brought to that completion at which it did not need his presence, St. Peter of Alcántara goes further on to found another in the place of Arenas. And although the winter inclemency had that year increased the snows more, it nevertheless did not relax the holy Man in the observance of his rigour; since, treading the frost with bare soles, he exposed his head bare to all the inclemency of snows and rains. Compassion too for the Brethren left at Aldea del Palo stirred him the more, whose transfer from the more kindly sky of Extremadura to that more rigorous one caused him a greater sense of grief for others than for himself. God, however, heard the prayers of His servant, by which, though absent, he could not neglect to succour his sons; since one day in the aforesaid convent, the brethren being afflicted without any provision, when at length on the following day they understood more surely that they had been wonderfully relieved by Angelic ministry, so they did not cease to ascribe it to divine providence and the merits of their holy Commissary.

[151] He wonderfully crosses a river. But Blessed Peter of Alcántara, going on along the road, had come to the river Douro overflowing with waters, which he could not then cross over without danger, unless God, renewing the former miracles, had brought His servant opportune and wonderful help. For, having in vain implored a passage, which the boatman more obstinately refused on account of the rapid course of the waters, the holy Man, fortifying himself and the waters with the sign of the cross, fearlessly passes over the waves (to the astonishment of those who on the opposite bank were waiting for the ferry) dry-footed to the other side. When he had arrived there, among the midst of the crowds which, bowed and massed together, ran up to venerate him, he passed through, breaking his way as quickly as he could (praising God in His wonders). The outcome of the matter, however, was spread everywhere, and, reaching the convent of Aldea del Palo, it made those religious Brethren more assured and more cheerful about the singular care with which God everywhere made His servant wonderful.

[152] Troubles in founding the convent of Arenas; he goes to Ávila. Having completed a most laborious journey, he came at length to the place of Arenas, where, received with the applause of all (as an apostle), he accepted, according to a divine revelation, a certain hermitage half a league distant named St. Andrew of the Mount. The place was pleasant in situation, shaded among certain hills with chestnut and other trees, which, having been sought from a certain confraternity, he soon undertook to cultivate by a foundation and the dwelling of Brethren. But the demon, envying this pious work, stirred up certain clerics, who, opposing the foundation, appealed to the bishop of Ávila; whence Blessed Peter, by no means permitting himself to be disturbed, conceived better auguries of the progress of the same convent, and wrote to Don Juan Velázquez de Ávila, that he should persuade the opponents that that work would bring greater glory to God and profit to the inhabitants; but he received the answer that it was necessary that he himself should come to Ávila, to hear in person the solution of the disputed difficulty from the bishop, who was favourable to him. Without delay, therefore, the holy Commissary, going to Ávila, explained the reasons of his foundation to the bishop with such humility and force of speech that he rendered the adversaries themselves not only convinced but also favourable to his work, and made the bishop too so propitious that he moreover assigned another site suitable for building an infirmary. Hence, having sent back his companion for the continuation of the building, he himself remained at Ávila to transact other business.

[153] He meets St. Teresa. St. Peter of Alcántara had scarcely come to Ávila when he is invited by St. Teresa to a conversation (than which nothing at all could happen more welcome to him); soon, the lawsuit being finished, he betakes himself to her, and after the sacrament of penance he inquires more thoroughly into the state of her affairs. She indicates that she is expecting the Brief from Rome very shortly for the approval of the Reform; then she consults whether it would be fitting to found her monastery with a moderate endowment. Which the zealot for poverty did not indeed admit, but

adducing the example of St. Clare and the noble poverty of the royal Discalced then flourishing, he so strengthened the holy Mother in this sense that she firmly resolved to will that no revenues at all be assigned to the monastery. To these things both added things concerning various rules of the ascetical life, as much in penances as in other exercises; among which, when Teresa wondered at the wonderful abstinence of the holy Commissary, because he had confidently declared that he took food only after three days, and sometimes even passed a whole week fasting; then he said: Do not wonder, daughter, at this, which becomes possible by custom. Then the Saint pressed further that he would manifest to her, for the glory of God, what had occurred to him as most difficult of all in the spiritual life? To which St. Peter of Alcántara, accusing the torpor of sleep, grieved that he had felt its torment grievously from his entrance into religion: And therefore know, he said, that in order to conquer it, I have now for forty years never taken sleep for more than an hour and a half, always either standing, or kneeling, or sitting with my head leaning against a certain piece of wood. Then, discoursing of the mortification of the eyes, he asserted that to him (because he had grown accustomed to it) it was indifferent whether he saw or did not see; adding also many other things about the norm of his life, which he never wished to declare to anyone; but for the instruction only of the Saint and the confirmation of her life, he was heard by her to explain them then more familiarly, with a rigorous precept of silence, and she afterwards published them in her writings (Compare the Preliminary Commentary, no. 10).

[154] While dining he is rapt into ecstasy. On this occasion the Saint, by the greatest instances, but more strongly by the argument of the love of God (by which he was always moved), drew the Blessed Father to consent to dine with her. And because she grieved that St. Peter was so worn out with fasting, since she saw that, his skin clinging to his bones, he could scarcely stand on his legs, but that his feet and hands resembled rather the roots of a tree, she orders a moderate refection to be prepared, to which it pleased her to call a certain spiritual daughter of St. Peter of Alcántara, a most devout virgin, María Díaz. On the following day, therefore, both come to the monastery, where, after mutual congratulations of the religious, a more fervent discourse on the love of God was introduced by St. Teresa; and while the holy Commissary was kindling in explaining it, he was rapt wholly out of himself and remained raised in the highest ecstasy for a long space of time; so that the Saint, beholding this heavenly favour in St. Peter then for the first time, attended him with the most tender devotion of tears, and, giving thanks to God with her companions, awaited the end more attentively.

[155] An Angel is seen to minister to him. The Blessed Father, therefore, coming back to himself and sitting at table, and using his customary food of broth soaked with water, refused to taste other things; when suddenly a certain youth of divine appearance was seen to divide a certain dish, offer it to St. Peter of Alcántara, give drink to him forgetful of himself, and wipe his mouth, treating him with familiarity, and struck the beholders with astonishment. Whence the virgins, recognizing the divine presence, confessed themselves unworthy of so great a favour, proclaimed the divine goodness, venerated more profoundly the Saint filled with so admirable a sweetness, and more attentively gathered up the memory of this day to be written among the more illustrious ones, as the greatest fruit of consolation. And although the event had strictly imposed silence on both; yet, God so ordering, the deed was published by St. Teresa some time later, and confirmed by the other, María Díaz; so that thus it passed more easily to the knowledge of posterity. The same Saint saw with her own eyes very many other favours done to the Blessed Father, which she confesses she kept silent, both out of reverence for his command and out of fear of her confessor (whom she then had), when she wrote her life, saying in explicit words concerning St. Peter: "I should wish to say many other things, did I not fear to say them to you; and therefore I leave off, content with these which I have said so far."

[156] Of a certain cleric of Ávila A certain noble cleric had lately come to Ávila, who, growing insolent with youth and wealth, by living dissolutely enough offended others too by his example: for, licentiously squandering his copious ecclesiastical revenues amid luxury and gluttony, games and vices, he seemed to have scarcely any regard for the divine office and the ecclesiastical grade, nay even for the dignity of his birth. He sometimes came with other nobles to St. Peter of Alcántara, then living at Ávila, whose conversations and teaching he listened to and wondered at more from the inclination of his companions than from love or zeal for virtue. For while at the first sight of the holy Man he was struck as by the appearance of some dead man then come out of the sepulchre, soon, his words penetrating his mind more deeply, from shame for his life he began gradually to avoid the more frequent visits to the man of God. But the Blessed Father, who by interior light searched the more secret things of the young man, from time to time suggesting salutary admonitions as he withdrew, one day, being asked by him to pray God for him, willingly promised that he would do it. A wonderful effect followed this promise, since that same night, as the holy Commissary was praying God very fervently for the young man, he was pricked with so vehement a contrition for his crimes that he found neither rest of conscience nor relief of grief except in a flood of tears. Doubtful, however, long pondering the cause of so sudden a change, he knew not to whom to ascribe it, or how he should blot out more secretly by the power of the sacrament the shamefulness of his errors, formerly published by the licence of sinning; at length, as he rubbed up his memory more carefully, the recent promise of St. Peter occurred to him, whose effect concluding that he had more certainly experienced that night, with the highest grief of soul he meanwhile commits the examination of his conscience to writing, and, forming the characters with the pen of most sharp compunction, watered them with a huge flood of tears; since, shuddering at the foulness of his faults, he was the more ashamed to express them with his tongue, or put it off. Driving away the quiet of the night with these cares, therefore, very early in the morning he hastens with quick step to go to Blessed Peter, and finds him, after Mass had been celebrated, going to Arenas, and surrounded by a very great ring of people greeting him. Hence again (Satan envying him), lest he should make the conversion he had meditated, he felt himself strongly drawn back by a certain worldly regard; so that he did not dare in the face of so great a multitude to approach the Blessed Father and open his business. But, divine grace (which had called him) stimulating him more strongly, he is then sweetly led among the others who were following St. Peter of Alcántara outside the city; so that, always beholding him from near at hand, when all withdrew, he at length came up last. Then, pressed by the weight of his grief, bowing at St. Peter's feet and holding out his writing, he said: In this page, my Father, you will recognize the dark lines of my life, defiled with vices; humbly beseeching that you will not disdain by your prayers to beg from God pardon of all for me. At which the holy Commissary, extending his hand and bosom, kindly gathered him up, and, piercing his heart with words as with goads, poured the oil of consolation into the wounds of his conscience; finally, promising that he would ask from God the gift of perseverance for him, he dismisses him joyful to his own with his blessing.

[157] A notable conversion. Afterwards, having joined to himself as companions of the journey Master Daza and a certain nobleman, Don Francisco de Guzmán, going on to Arenas, he could by no means separate from himself the latter, though very heavy in his gait, being attracted by the sweetness of his conversation, under the pretext of a certain business to be dispatched at Arenas. Nor did he forget meanwhile, with a secret elevation of mind, to entreat the divine mercy to grant to that penitent young man a compunction of heart worthy of his offences. Whence he, throughout the whole road (by which he was returning home), feeling himself crushed by a more vehement grief for his sins, changed into another man, and, having laid aside his former vanities, began to convert various instruments of luxury into alms for the poor, and to order his life more moderately. A little after, going to Arenas, washing away the more readily by a salutary confession to St. Peter of Alcántara the sins which he had already disclosed in writing, he brought back from him also the instructions of a new life; by which he repaired, by a notable example of amendment, the ruin of his former life inflicted both on himself and on others. Hence, as soon as he returned to Ávila, content with a moderate household service and common dress, silks being dismissed, shunning the society of noble young men, he joined himself more frequently to religious. He directed his visits only to hospitals and prisons; he was frequent daily in the churches, and in his private oratory watchful in meditations and bodily macerations; moreover he was seen to be greatly intent on relieving the needs of the poor. By such a manner of life, indeed, admirable to all, and profiting by the continual direction of the blessed Father, he is reported to have rendered to the end both an illustrious example of his own virtue and a singular testimony to the efficacy of the prayers and teaching of the man of God.

[158] With how much reverence and love the people While Blessed Peter is pursuing the road to Arenas, he relates to Master Daza St. Teresa's purpose of founding a new monastery of the first institute of the Carmelites, and implores the more effectively that his favour be extended to her. By which conversations both this master and Don Francisco Guzmán afterwards affirmed that they had been so consoled that they did not hesitate to ascribe it to the singular merit of the man of God that, going on foot, they had by no means felt the hardship of the road. As he passed through the place del Barraco, the inhabitants, with certain priests in order, went to meet the man of God as far as a certain oratory a mile distant from the place; thence, having received him with the highest reverence, they conduct him to their place. Many, pricked with compunction at the sight of him, taking off their shoes, did not refuse to follow even barefoot. At this excess of veneration St. Peter of Alcántara was suffused with a blush; and, being humble, he the more revered the divine counsel, which had willed by such a means to provide for the salvation of many, and therefore he directs the procession straight to the church, devoutly intoning hymns and psalms to the glory of God. While going through the squares and streets, however, the people massed together the more and humbly prostrated themselves before the servant of God; some, as he struggled against it, kissed his garment and feet: others at the mere sight of him, as of a breathing corpse set before them, were all but terrified, or were roused to sorrow of heart; so that very many, their minds being moved, converted to penance without having heard any preaching of his, returned to their houses better men from the church (where they had received his blessing before the venerable Sacrament).

[159] would attend St. Peter. There was in the place a priest named Andrés del Prado, to whom St. Peter of Alcántara, indulgently, was willing to rest for some hours in his house; more for the sake of his noble companions, who had grown heated with fatigue, than of himself. When, therefore, various foods suitable to guests were brought to the table, he, content with a certain broth, poured cold water into it. Wherefore, being reproved by the others because it would harm his stomach, he excused himself that he could neither digest other foods nor bear things too hot. Hence going on to Arenas, he filled the various villages through which he happened to pass with such admiration of himself that the inhabitants, following him from afar with veneration, and prone on the ground, held it the highest happiness to receive his blessing. Being treated with the same honour at Arenas, he found those also favourable to him whom he had before found most opposed in the foundation of the convent. Whence, leading for some time a most religious life with his religious in the place which was destined for the sick, by his admirable example of living no less than by the efficacy of his teaching he shortly advanced the building of the convent to the convenience necessary for dwelling.

(The things which concern the foundation of Arenas are not altogether clear. According to Fr. Laurence (whom

the continuator of Wadding follows), at the time when the general chapter was being assembled at Pedroso, On the foundation of the convent of Arenas. two messengers came from the town of Arenas, urging that St. Peter of Alcántara should permit a convent of the brethren to be built among them, and that the citizens would complete it at their own expense. These being then courteously dismissed, afterwards, God so inspiring, he satisfied them more fully. See above, no. 139. After the chapter had been held and the building of Aldea del Palo advanced, St. Peter is said to have come to Arenas to put his hand to the new work; but when troubles were stirred up, having set out for Ávila, he obtained from the bishop whatever he asked, yet himself remained for some time in the aforesaid city, his companion having been sent back for the continuation of the building, nos. 145, 146 and 147. And these things are referred to the year 1561. Whence the continuator of Wadding rightly says: from these things, he says Volume XIX, p. 266., it is more than sufficiently evident that there is a fault of the printer or amanuensis of Gonzaga in the numerals, where 1571 is written for 1561. Moreover Gonzaga does not render the beginnings of Arenas in the same way in the same place De Origine Seraphicae Religionis Franciscanae, p. 1137.: Among very rugged mountains, only a mile and a half from the town of Arenas, which is subject to the rule of the renowned duke of the Infantado, in the year 1571 (rather 1561) this convent, dedicated to St. Andrew the apostle of the Mount, and inhabited by 14 Brethren, was erected at the expense of the aforesaid duke. From whom also it most liberally receives whatever is required for caring for the sick, when it can by no means be met by begging. For such is the poverty of this place, and such its ruggedness, that the brethren could by no means persevere there without such support. In this convent, therefore, when one day, the dinner hour being already at hand, bread was entirely lacking, nor did any hope of having it shine forth, there appeared before the doors a certain rustic, who handed over to the porter to keep for him five large loaves taken out of his provision-bags, and at once disappeared: but the father guardian, understanding that they had been sent to him by divine providence (as the outcome of the matter very easily proved, for the aforesaid rustic did not appear again), ordered the brethren to sit down, and the loaves sent to them by God most good and most great to be set before them. Thus Gonzaga, adding in the same place that St. Peter of Alcántara died on the 18th of October 1562. According to Fr. Laurence, the citizens erected the convent, and not the duke of the Infantado: the description of the place is also somewhat different. For the rest, we shall see below, where we treat of the death of St. Peter, that the brethren had an infirmary at Arenas in the town itself, which was perhaps founded by the aforesaid duke. (Compare the Preliminary Commentary, no. 108.))

[160] He obtains rain. While St. Peter of Alcántara was staying at Arenas, a long hardness had closed the sky, and, the herbs and seeds withering from drought, the earth itself with frequent gapings, as with mouths, begged for rain. For these things the supplications and vows of all seemed vain; so that the inhabitants, oppressed with grief, recognized nothing but the punishments of their crimes. It occurred, however, to some to go to the blessed Man and beg his intercession more urgently. Moved indeed by this instance and misery, he promises that he will not fail to press on with prayers with his religious, provided that all came more devoutly in solemn procession, on an appointed day and to an appointed place, to placate the deity. And so a huge multitude had gathered from the neighbouring places to the principal church, when St. Peter of Alcántara, being asked, having held a sermon to the people, turned the affections and tears of all toward God. These, seeming to express more the sorrow for their offences, gave a surer hope of being heard by God. Whence St. Peter, with confidence in the divine mercy, bowing for a little while in prayer before the altar, invokes God, and, at once rising, says: Let us go forth, brethren, with contrite heart to placate God; for I announce to you that before we return to this church you will manifestly know that we have been heard by the Lord. Thence all go forth in order, devoutly singing hymns and psalms, to implore the divine help. The sky was then serene, so that the rays of the sun scorched all vehemently: when, as it were unexpectedly, the air was seen to be disturbed and clouds to be drawn over the sky; so that the people, suspecting rain to come, hastened their steps. God therefore, pitying the public necessity, and inclined by the devout supplications of His servant Peter, which, with eyes fixed on the ground and heart raised to heaven, he always offered the more efficaciously, sending a most dense rain, drenched the exulting people, and very promptly discharged the pledge which His Servant had given in the church. After all had entered the church, the Blessed Father faithfully exhorts them to thanksgiving, and more diligently persuades them that they should keep God propitious to them in purity of conscience. Then he breaks through the throngs of those congratulating and venerating him to escape to his convent, all acclaiming the singular largess of divine grace, which by a few days' rain had not only made the parched crops grow green again, but had also made them forget, by the plenty of the harvest, the abundance of many preceding years.

[161] He restores sight to a woman. The above miracle being made known, peoples run together from all sides to the holy Commissary, to commend themselves and their affairs the more confidently to his prayers; others asked to be admitted to his institute, as we shall narrate in the next chapter. There was at Arenas a certain woman, reduced almost to blindness by a disease of the eyes, who, having heard the astonishing deeds of St. Peter of Alcántara, resolves to go to him promptly, so that, having received his blessing, she might recover her sight for earning her living. St. Peter, having heard the woman's faith and her mention of the love of God, by which he felt his bowels moved, at once lays his hands on her head, and, raising his eyes to heaven, answered: God heal you; and, having given her his blessing, withdrew. Truly a wonderful thing, that at once the woman, opening her eyes, recognized and professed that she saw freely and was free of all pain.

[162] He heals a boy of a hernia. Another nobleman had a little son, whom a hernia afflicted to despair with immense pains; nor, by the advice of the physicians, could he be cured except by cutting. His mother, however, Doña María de las Torres, anxious for her son's lot, met St. Peter, and most ardently besought him to commend the wretched state of the boy to God by his prayers and sacrifices. St. Peter, relieving her vehement anxiety, bids her be of good heart, and do nothing further about the boy; but bring him to him as soon as possible. The woman, therefore, returning home, found everything prepared for the incision, but, having explained the servant of God's precept, she suspended the cutting, and brings the boy to the dwelling of the brethren. St. Peter of Alcántara, the more compassionate at such a spectacle, first proceeds to say Mass, and, this being finished, recites a Gospel over the boy and blesses him. Meanwhile, while he is withdrawing again into the sacristy to put off the sacred vestments, the boy feels himself better, and injured in no part; and the mother, in her excess of joy, cries out: a miracle, a miracle! Then, the most profound thanks being rendered to her benefactor (who referred the effect to the power of the sacrifice), she returns joyful home with her healthy son; who also, when advanced in age, deposed by public testimony to the truth of this event.

[163] Many other healings. And so, the fame of St. Peter's virtue growing bright, those harassed on all sides by various tribulations or infirmities flew to him the more confidently; and as, from the incitement of the love of God, he was accustomed to have compassion on all the more readily, so by his prayers he obtained health and remedy for very many. Among them, singular was that which happened to a noblewoman, Doña Catalina, wife of Bernardino de Medrano; who, most devoted to the Blessed Father, bestowed alms abundantly on his brethren and convent. One day St. Peter of Alcántara had gone to the house of this nobleman to thank him for a benefit opportunely granted to a certain poor man; when the wife confidently asked of the Blessed Father, for the love of God, that the cord (with which he was girt) be given her, and obtained it. Not long after this time the woman, seized with a grave flux in the face, was tormented, besides the disfigurement, with most grievous pains also. Whence, the counsels and industry of the physicians having been tried in vain, she is reminded by her husband of her devotion to St. Peter of Alcántara and of the relic which she kept with her, from which she should seek a remedy. Trusting therefore in the merits of the Blessed one, the woman takes the cord and applies it to the affected parts, praying God affectionately that by the intercessions of His Friend He would grant her health. Nor did God fail, who granted that, as the woman gradually applied the cord to some parts, the same were at once healed, the swelling receding; so that, being healed in every part, afterwards holding this cord in the greatest veneration, she imparted the benefit of health to very many others. This happened, besides many others, to a certain woman labouring in childbirth, to whom, brought to extremity, when the cord of Blessed Peter was applied, she was rescued from the imminent danger and happily brought forth two healthy male children. And thus the merits of the man of God, shining far and wide among all, kindled public veneration and piety.

[164] Two conspicuous men, one Gaspar of St. Joseph, That it was due no less to the virtues of St. Peter of Alcántara that, with the deity propitious, many obtained health of body through his intercession, than that very many also took thought for their souls and under his direction studied for eternity, the following conversions will singularly teach. We related elsewhere that the holy Commissary, going into Andalusia, passed through Baeza, and was there most courteously treated by a certain devout and wealthy citizen. This man's son, of excellent disposition, marked out by St. Peter for a more perfect state, had been much commended to his Father; until, taught the science of the Saints by progress in his studies, he chose before all else to embrace the perfection of the religious life. Hence, after the divine oracles had been consulted by frequent prayer, one day, without his father's knowledge, he goes out of the house to go to St. Peter of Alcántara at Arenas. He gathered up the more gently this youth of fifteen years, of delicate complexion, brought up in his father's delights, the more surely he foresaw in spirit the great future increase of his virtue; therefore he indicated that the austerity of the institute was now in its first beginnings to be tempered for him, lest he should be at once overwhelmed. He received him, therefore, to the habit of Religion, his father not opposing, who, remembering the prediction of St. Peter of Alcántara, permitted his son to be torn from him the more willingly in order to devote him to the service of God. Nor did their expectation deceive either, since, as his age grew, the youth merited to be made illustrious by singular gifts from God. For by frequency of prayer and contemplation, frequent raptures, and maceration of the body he wonderfully obtained illustrious victories over Satan, most hostile to him. Thence, described by the holy Commissary, on account of the innocence and humility of his life, by the name of his little lamb, he is reported to have worked very many astonishing things: set over the training of Novices almost his whole life, he exercised the office of master with such notable fruit that many of his disciples, renowned for virtues, became even more celebrated by martyrdom in Japan. After the death of Blessed Peter of Alcántara, St. Teresa, often consulting him about the state of her soul, understood that in him, as in another Elisha, the spirit of the holy Master endured. His name was Fr. Gaspar of St. Joseph, of whom mention will recur elsewhere.

[165] the other Diego Manchado, enter religion. The other who wished to be associated with St. Peter at Arenas, Fr. Diego Manchado (in the continuation of Wadding it is written Monchado), already professed in religion, was incited by such a vision. One night, as he was watching in prayer

there was presented to him in a vision a spacious sea, in the midst of which a ship, furnished with various ensigns, stood as if firm; toward which many religious were striving to go by a stony way which rose up between the waters. And he noted that some of these, heavily laden with bundles and not so unencumbered, were tottering among the rocks and being submerged by the waves; but others, with lighter garments, and lean in body, face and limbs, were flying more readily to the same ship: others seemed to remain suspended on the shore, with the desire only of crossing over; while they dreaded the danger of the others who had gone before them. Whence he too was not a little disturbed, until, shaking off delay, he proposed to himself to go to St. Peter of Alcántara, whose fame, filling all Spain, proclaimed also that the Observance of his Institute had laid down a safer way of religious salvation. Hence, having with difficulty obtained leave from the minister general to pass over to some more reformed province of the Order, he hastened to Arenas, and there he meets two Fathers of the same institute, whom he judged from their countenance and habit to be of those whom the vision had shown him to have reached the ship more swift in their going. With these accompanying him, therefore, he is brought to St. Peter, and, received with his affability, gave his name to his society; with so happy a success that, shining among the more fervent religious of the province of St. Joseph, he merited to be adorned by God with miracles both in life and after death. But the holy Commissary, going out to the convent of the Rosary to console his brethren there, soon returned to Arenas, so as to apply himself more diligently to the building of the new convent. It happened on the road that his companion, Francis de Melo, grew faint with hunger and weariness; so that St. Peter of Alcántara, turning to God with compassion, busied himself, kindled in prayer, to bring him help. Then he said to his companion: Brother, look into that bag in which you carry the books, so that you may relieve your need. The religious, to whom the contents of the bag were known, thinking that this had been said to him vainly, yet with the promptness of obedience opened the bag, and from it drew out a hot and excellent loaf, at which both, struck dumb, soon throwing themselves on the ground, made the singular miracle resound with divine praises.

[166] He received letters from Juana of Austria and Louis of Granada. About this time St. Peter received most courteous letters, both from the princess Doña Juana of Austria and from Doña Maria, infanta of Portugal; in which both set forth the doubts of their souls and asked the help of his prayers. They complained moreover that he had asked no service of them, since they were most ready to show any favour whatever even to his religious family. Whence, in answering, he humbly besought from the princess Doña Juana some mean cloth for clothing the brethren, and from the infanta some simple corporals for his churches. He had also other letters from Fr. Louis of Granada, in which he commended to him to explore in prayer to what pursuit it would most please the divine will that he should dedicate himself. Therefore, after an interval of some days, he gave the answer that, leaving preaching, he should apply himself to writing spiritual books, by which he might benefit very many who labour in this way. For long experience has sufficiently proved that the treatises of this master have furnished the best guidance to those studious of contemplation; and they still bear fruit, namely those books which he wrote on prayer and meditation; in which he either strove to imitate the same St. Peter of Alcántara, or set him forth by enlarging upon him. (And from these things the assertion of which there is question in the Preliminary Commentary, nos. 77 and 81, becomes the more suspect.)

[167] He converses with St. Teresa while absent. But above all the holy Man longed for letters from St. Teresa, by which he might understand the state of her foundation (which he vehemently desired to be completed). In order, therefore, to draw them forth, he himself in the month of September of the year 1561 (as Fr. Francisco Ribera witnesses) writes a brief letter to her, in which he also earnestly commended himself to her prayers, because he was suffering more than usual in health. This letter reached the saint at Ávila at the same time at which she was greatly tormented on account of the lack of a certain clause in the pontifical Brief obtained. For it did not express the faculty of subjecting her monastery to the Ordinary, if perchance the provincial of the Carmelites should be unwilling to accept the reform, whence the undertaking would be greatly disturbed. Of these things, therefore, she informs St. Peter of Alcántara, and consults him more freely about certain things to be done, at the same time giving thanks that he had so affectionately taken upon himself a part of her solicitude. It pleased God to disclose to St. Peter, though absent, all these things which the Saint had conceived in her mind and inscribed in her letter; and that he, being at Arenas, should converse with Teresa at Ávila in the monastery of the Incarnation, explaining all the difficulties, and familiarly disposing everything for future successes. Whence she, wondering at the manner of his presence, received the words of the friend of God with the highest consolation of soul; having heard which, and persevering in prayer, she penetrated from above into the excellence of the merits of St. Peter of Alcántara, to which he had ascended by so many heroic virtues. For Teresa knew from this notable and memorable testimony that, as he had brought manifold fruits to all Spain by his preachings, as he had proved by the example of his life, so by divine revelation he was most pleasing to Him: "Such are the merits of Fr. Peter of Alcántara, and so greatly is he esteemed by me, that whatever you shall ask of me in his name, know that I shall never refuse you." Adding to which that He would call the same Servant of His to the heavenly rewards within the year, the Lord concluded the spiritual colloquy. And the Saint soon writes to St. Peter the news of the divine revelation, congratulates him on the promise of the supreme good; and so much the more did she kindle him that he awaited the approaching end of his life with the highest sweetness of soul, and prepared himself the more diligently by more fervent exercises to undertake that same agony, increasing his macerations, multiplying his fasts, prolonging his prayers.

[168] [At Ávila, as Peter is dining and rapt into ecstasy, Christ Himself ministers to him.] Nor did the holy Commissary long put off going to Ávila to promote the beginnings of the foundation of the holy mother Teresa; the effect of which he burned with the most ardent desire to see before his last day. There lived at Ávila, under the habit of the Third Order of St. Francis, a certain pious and noble woman named María Díaz; who, devoted to the spiritual life, assiduous in prayer, fasting and maceration of the body, made use of no one's familiarity except St. Teresa's. She, profiting also by the teaching of St. Peter of Alcántara, was held at that time among the chief women of Spain for the fame of her virtue and holiness and on account of her zeal for contemplation; therefore, when she understood that he had come to Ávila, at once, the spirit leading her, she flew to him, so that by a divine manifestation she might recognize more notably the merits of her holy Director and master, in the following manner. St. Peter of Alcántara had remained on this day in the palace of the lord of Loriana, Don Juan Velázquez, his spiritual son, so as to dine with him under compulsion; yet in that manner in which he had always imposed upon himself a strict law of abstinence. Scarcely had he sat down at table when, looking down on the diversity of foods, raising his eyes to heaven, drawn away by the taste and sweetness of heavenly things, he was seen to be rapt out of himself, and showed the use of no sense; and so persevering for a long time, he satisfied even those standing by with such a spectacle, with astonishment rather than with any nourishment. Christ the Lord, as though compassionating this fasting, deigned to attend His servant the Blessed Father at that time with an astonishing favour; when He Himself, entering the dining-room with many angels, willed to stand by St. Peter of Alcántara and minister to him from a certain dish, even sweetly put it into his mouth, and exhort him to take the food. Nor on that account could St. Peter, restored to his senses, discharge the office of nature, but, helped by a higher power, exercising the faculty of taking in food, he did not depart from the interior delights of the soul by which he was absorbed. While these things were being done, the aforesaid María Díaz came in, and, wondering at what was hidden from the others, with the highest jubilation of soul falling at the feet of Christ, with an inmost sigh of the heart uttered this cry: Ah my Lord, are You standing here? To whom He said: Where do you wish Me to be, daughter? I stand here to refresh My elect. And these words were uttered by Christ with such sweetness and efficacy that the virgin's heart, rapt by the sweetness from above, then forsook all the senses of the body; and fixed her motionless in a most quiet ecstasy. While she remained in it, the holy Commissary, coming back to himself, and recognizing with submissive humility the admirable outpouring of the divine benignity, commending to the same María (after the ecstasy) the benefits of the divine secrets, broke off a brief conversation with swift flight. Then, bidding farewell to St. Teresa and to his devotees, he hastened to return to his convent at Arenas.

[169] By a huge miracle the snow frees St. Peter from the snow, It was St. Peter of Alcántara's purpose that night to reach the place (called) de las Cuevas, so that on the following day he might arrive at Arenas. But hindered by his strength, worn out with old age and penance, no less than by the difficulties of the road, he had brought it no further than the foot of the mountain Puerto del Pico, the day already declining. Climbing, therefore, the steeps of this mountain, he came in the dark night to the ruins of a certain deserted inn; which then (no other place offering shelter, and the horror of the darkness growing) befell the desolate guest most welcome. But a stormy downpour disturbed his quiet, which, pouring out snow and waters under the open sky, threatened a deluge; so that St. Peter, more mindful of his companion than of himself, prayed God to keep him safe, and exhorts him to provide for himself in a better way. But the companion in turn, pitying the blessed Father, and shaking the snow from his bare head, strengthened his mind the more constantly by so many of his discomforts to the imitation of his patience. While, therefore, they were contending on both sides with these offices of charity, St. Peter obtained by the authority of obedience that the companion (who indicated that greater discomforts were due to himself, as inferior in merits and more robust in strength) should at length yield, and betake himself into a certain cave; St. Peter remaining outside, where he alone might sustain all the inclemency of the air. But so great was the fervour of his prayer and of his kindled spirit that the snows falling upon him melted from a certain interior heat, and the cold of the dead of night brought the companion no discomfort whatever (as he confessed). And so, while he walked up and down praying within the space of this narrow enclosure, he experienced that the snows, melted there, did not touch the ground beneath his feet only; but, more wonderfully suspended in the air, had formed for him a certain roof after the manner of a tortoise-shell, under which he might escape the discomforts of the night and the storm more securely.

[170] all being astonished. Passing that whole stormy night in prayer in this way, at the following dawn he more clearly perceived the admirable structure of divine providence, by which he recognized that he had been defended from the very frost by the covering of the snows. Then, setting out with thanksgiving to pursue his way, with outstretched hand he removed the massed snows (which had blocked it) so far as to open a place sufficient for his passage. The same thing also struck the companion with the greatest astonishment, when, thinking St. Peter of Alcántara buried in the snows, he had watched him more attentively come forth from that wonderful vault. From which both, roused to divine praises, celebrated the prodigy of the singular benefit more loudly along the whole way; most of all because the benefit did not cease until they, as it were at every step, the very deep

snows breaking through, and crossing hidden ditches and precipices, having arrived after troubles and dangers safe and unharmed at the place de las Cuevas (perducit), had gone by a direct path to the church to render thanks. Thence, going to the house of Don Francisco de Andrada, St. Peter of Alcántara is received with the highest admiration; because the devout host with his other friends could not sufficiently grasp how he had completed so impassable a journey, in so inclement a season, unharmed. Among the others who were congratulating the Blessed servant of God was a certain religious priest, Jerome Moreno, who, having searched out the whole outcome of the journey, could not restrain himself, though forbidden, from divulging for the glory of God the benefit of the miracle, by which St. Peter had confidently narrated to him that a shelter of snows had been prepared for him. Whence the Blessed Father, fleeing the applause of his friends more than the past torments of cold, after a brief rest and the refreshment of his companion, suddenly pursues the same road again.

[171] An Angel brings loaves to the holy Man and his companions at Arenas. From the hardships of the above journey a vehement pain of the stomach seized the holy Commissary on his return to the convent, so that, bearing the torment patiently with his usual serenity of mind, he took occasion from it to dispose himself for the end of life, which he had foreknown to be approaching. Meanwhile it happened to the religious inhabiting the new convent that they were besieged by hunger through penury of food, which the inclemency of the sky prevented them from relieving by daily begging. And so, every outlet being closed, and every kind of food also consumed, the constancy of St. Peter alone raised the minds of the others more eagerly to the hope of heavenly provision. Nor did the outcome deceive them as they persevered in prayer; since one day, the hour of refection being at hand, a certain youth of gracious aspect was seen to have brought five loaves to the porter at the door of the convent, and at once disappeared. Recognizing by this sign that they had come from heaven, St. Peter at once leads all the religious with a hymn as far as the altar to give thanks to God. This belief was increased the more because it was publicly ascertained that the aforesaid loaves, while the rains continued and the Brethren were prevented from going out of the convent, sufficed them for some days.

[172] St. Peter foretells hidden things. After some time it was necessary for the Blessed Father, for a pressing business, to send two religious to the convent of the Rosary, namely Fr. Michael de Catena with a companion, in whom he greatly trusted. While a storm arising on the road threatened them with evident danger both of water and of hail, the religious at Arenas, anxious for their lot, warn St. Peter of Alcántara of the danger, and ask what would become of them. To whom he said: Do not be anxious; for Fr. Michael is now reciting the Gospel of St. John, and with it defends himself from the storm. Which was noted by the Brethren to have been then true; when the companion of Fr. Michael, returning to the convent, affirmed more certainly that it had so happened.

[173] Christopher Bravo promotes the affairs of the province at Rome. Meanwhile at Rome the provincial Christopher Bravo did not fail to press the affairs of the province with the General of the Conventuals; so that, the constitutions and other rules being approved for the confirmation of the new institute, the discipline of the religious life might be promoted with greater quiet, and restored to its first splendour, in which it had shone under St. Francis. But various difficulties and oppositions, which from a powerful hand wove him a longer delay, did not permit everything to succeed so quickly and as desired. At length, various meetings having been held on this matter with the protector of the Order, Rodolfo Pio, Cardinal of Carpi, the authority of the catholic king and of the supreme Pontiff being also brought in, he was compelled to transfer the subjection of the province from the Conventuals to the Observants; faith being given by the same protector that no harm or danger was to be feared thence for the stricter discipline: the apostolic indults and confirmations remaining in their force. Pressed therefore by this power, the provincial obtained a postponement for referring everything to his commissary Peter of Alcántara, who had been the author of the reform; letters being added also from the most eminent lord protector and from the Reverend Father Fr. Francisco Guzmán, procurator at the curia. Whence divine providence seemed to have prepared for His servant Peter new matter of meriting about the end of his life; so that, the former sorrows being repeated by which he had been tormented from the beginning of the reform, and these being overcome, he might at last be gloriously crowned. (See the Preliminary Commentary, no. 50 and following.)

[174] At Toledo Blessed Peter meets St. Teresa, There was in these days at Toledo Doña Luisa de la Cerda, sister of the duke of Medinaceli, who, on account of the untimely death of her husband the marquis of Malagón, would admit no consolation at all. She, persuaded by certain pious friends, is induced to summon to her the devout virgin Teresa (who had become known at Ávila by the fame of her holiness), and to expect from her the more effective offices of kindness. She wrote, therefore, to the provincial, that he would grant leave to come, since this was at that time permitted to that institute for the performing of certain offices of charity. Nor was there delay before the provincial, desiring to comply with the illustrious lady, commanded Teresa by virtue of holy obedience to go to Toledo about the feast of the Nativity of the Lord of the year 1561. When she had come there, received with the highest joy of all, she proved so welcome to Doña Luisa that by her conversation she was most effective both in lightening the force of her grief and in kindling the more vehemently the desires of the spiritual life, and moreover in recalling her whole household to a life of the best fruit. Teresa spent six months in this occupation; writing meanwhile about her foundation to St. Peter of Alcántara concerning certain difficulties which were continually objected to her by learned and pious persons about the mode of poverty. The devout mind of the aforesaid marchioness was also kindled with the desire of seeing the holy Man, and therefore she urged Teresa to invite St. Peter to come to Toledo. Which she indeed holding as the highest consolation, yet feared that the hardship of the journey would overwhelm the Man's sick and failing health. Whence, overcoming her fear by the affection of desire, she wrote letters full of duty, by which, stimulating St. Peter with arguments both of charity and of piety, she brought him to undertake the journey to Toledo. When, therefore, he had come to Toledo, he soon visited Teresa in the house of the aforesaid marchioness. She, astonished at the presence of the man of God as at the image of penance, and dissolved into tears of devotion, clinging to his feet like another Magdalen, listened very attentively to his teaching and conversations with St. Teresa.

[175] whom he confirms in her opinion of founding monasteries without income. Of the things which occurred to St. Teresa as more difficult in the foundation of her monastery, the entire renunciation of all things seemed the graver; from which the judgments of the more prudent also foresaw many disquiets and inconveniences threatening, especially the superiors, on account of daily begging. But St. Peter of Alcántara, to whom the manner of this new Reform had been declared by revelation, answered absolutely that no revenues at all ought to be admitted; lest rather by them the minds of the religious women should be distracted by solicitude and care for household affairs. Whence, persuaded by his efficacious reasons, she placed the view of others far below the opinion of the holy Father (opinion), resolving with herself to accept no fixed means at all at the beginning of the foundation. Another difficulty remained to be overcome with Don Álvaro de Mendoza, bishop of Ávila, to whom, if the form of dispossession were then declared, Teresa feared that he would not permit the monastery, so as to guard himself thereafter against the necessity of supporting it. That difficulty too the holy Commissary took upon himself; so that the Saint seems deservedly to have said, "that without the help of this holy Man she could by no means have promoted so arduous a work of her Reform." And so she rendered infinite thanks both to St. Peter and to the divine benignity, that they had so opportunely favoured her pious desires in everything.

[176] He takes up two new convents. But the marchioness, who was present at these affairs, rejoiced no less, as much at the familiarity of her holy guests as because, the excessive grief of her soul from her husband's death being relieved, she recognized that she was more ardently kindled to greater desires of serving God. Whence, greatly roused to devotion to St. Peter of Alcántara, before he went away from Toledo she did not neglect to offer him two properties in her dominion for building convents; one near Paracuellos, the other in the town of Malagón. Nor content with the offer, she wished to be present herself at the building of the former convent, to lend the labour of her hands, and finally to do other things so zealously that she expressed by deeds no less true piety toward God than singular affection toward His servant Peter.

Three letters of St. Peter on these matters. (Marcus of Alcalá has three letters of St. Peter to the marchioness of Malagón, which concern these foundations, and they are recited by Fr. Joseph Maria of Ancona, rendered from Spanish into Latin Annales Minorum, volume XIX, pp. 286 and 287.; but so negligently that in certain places the words scarcely, and not even scarcely, make a suitable sense. We do not set them down here entire, since it is not permitted to emend the text, the more so because the work of the Alcalá writer is not at hand. In the first the holy Man sends word that he could not send, according to the wishes of the most pious matron, the brother provincial, since he has set out on the road toward Rome; in his place he sends the guardian of the convent of Loreto, with three companions, who, going to Malagón, may choose a suitable site and begin the building of the cenobium, which he hopes will be finished in the month of October. He then adds: I have other houses to be built from the day on which I departed from Toledo; but I desire to satisfy your ladyship before the others, because truly I love the same exceedingly in our Lord, and acknowledge that she deserves much. No less, according to his degree and qualities, do I greatly love Don Juan, whom I think will be a singular patron of his house and of our province. So it altogether seems to me of the young ladies, your ladyship's daughters, whose illustrious person may our most kind Lord deign to preserve in His holy love. From Arenas, on the 12th day of June 1562. The unworthy servant and chaplain of your ladyship, Fr. Peter of Alcántara. Thus, that is, from the version (certainly very little polished) of Fr. Joseph Maria of Ancona, who then proceeds thus: The chronologist of the province of St. Joseph relates that the holy Man wrote another letter to the same lords the marquises, whose autograph is kept in the archive of the cenobium of St. Didacus at Alcalá. Its tenor is as follows: "May the Spirit of Christ fill your ladyship's soul, may His love kindle and burn it, may His joy gladden it. Amen. I do not now come to visit your ladyship for causes which my Brethren themselves will relate; I think, however, that I shall do so when the paschal solemnities have been celebrated, if it shall please our Lord, for truly I desire this exceedingly. Meanwhile it will be my part to commend your ladyship to God; and your affairs, with the brethren of our province; and if your ladyship shall build us a house, I shall resolve to live and die in the same. May the divine Majesty preserve your ladyship in His holy love. From Oropesa, on the 10th day of March 1562. The most devoted unworthy servant of your ladyship, Fr. Peter of Alcántara." From the Date it appears that this letter was written some months before the preceding one. For the rest, it contains nothing from which it may be established whether to the convent of

Malagón or to the other near Paracuellos it refers. But that the desired house had not yet (so the Annales Minorum continue after the letter just cited) been founded on the 12th day of August of this year, since St. Peter had not yet been able to send brethren there, a note sent again to the same marchioness is witness: "May the Spirit of Christ fill your ladyship's soul. I should by no means write this letter of mine, nor by the hand of another, on account of the sickness by which I am held. But the love with which I am borne in Christ toward your ladyship and her house compels me to overcome that very sickness. I greatly congratulate your ladyship on the marriage of Doña María, since I know that your ladyship rejoices at a thing of this kind. May our Lord bless this marriage for His holy service." And the rest to the same sense. He then adds: "I have not yet sent the Brethren, and Fr. Alfonso will relate the reason." The rest does nothing for our subject. The subscription is: "From Ávila, the 12th of August 1562. The most humble servant of your ladyship, the unworthy Fr. Peter of Alcántara.")

[175] St. Peter writes to the bishop of Ávila St. Peter, foreknowing that the last day of his life was not far off, and therefore desirous first to promote the foundation of St. Teresa's monastery, was hastening to go to the bishop of Ávila, so as to remove with him the obstacle of poverty. But the strength of his body was so consumed both by maceration and by labour that, being subject to various infirmities, it compelled him then most of all to lie in bed at Ávila. Whence he was afflicted more by grief at the hindrance than by the feeling of sickness; since, the bishop being absent, he could not conveniently treat the business for which he had come even through his friends. While, therefore, he is raised by the hope of seeing the bishop, aggravated by fever he at length did not put off writing whatever he had conceived in his mind: and he solicitously commends to his friends Don Francisco Salcedo, Gonzalo de Aranda and Master Daza that they explain the same more distinctly. The form of the letter was this:

[176] concerning founding monasteries without income. "May the Spirit of Christ fill the soul of your lordship, from whom I ask a blessing. The infirmity (by which I am weighed down) has hitherto kept me from being able to treat with your lordship a business very fitting for the divine service: and so, lest I should seem to be wanting on my part in promoting its effect, I have thought it advisable meanwhile to explain its substance to your lordship by the present letter. There is a certain spiritual person who has resolved to build in this place a most religious monastery of nuns according to the perfection of the first institute and Rule of the Order of the Blessed Virgin of Mount Carmel; and therefore, for preserving that observance, she has judged it fitting and necessary to vow obedience and subjection to the Ordinary of this place; trusting above all in the goodness of your lordship, whose virtue and holiness in the government of your diocese she venerates together with all others. And she has brought the business, at an expense of five thousand reals, to that point that she has obtained at Rome a pontifical diploma. And because it has seemed good to me, for the love of God I beseech your lordship to undertake its defence; for I know it to be a matter of divine worship and of profit to this city. And if it shall seem good to your lordship, since I am prevented from receiving your blessing in person and treating the business by word of mouth, let your lordship do me this charity, to send me Master Daza, with whom I may confer about it, or some other as shall more please your lordship; so much so that this will be to me the greatest consolation. Further I say that your lordship can confer about the same with Master Daza and Gonzalo de Aranda, whom you know very well; and they also know me intimately. And although I promise myself much of these who desire to undertake this institute, since they are of advanced and tried virtue; yet of the principal one I am persuaded that the Holy Spirit dwells in her, whose grace may the divine majesty long preserve to your lordship for His greater glory and the good of the universal Church. Amen. Amen. Your lordship's unworthy chaplain, Fr. Peter of Alcántara."

[177] The prelate persists in his opinion; When the bishop had received this letter, he could not yet be persuaded either by the authority of St. Peter of Alcántara, to whom he greatly deferred, or by the persuasions of the aforesaid men (who contended with singular reasons that the work came from heaven), to admit a monastery without fixed revenues: but, having given them a refusal, and the last answer that he would more fully persuade the man of God Peter of Alcántara at Ávila that they must by no means come to a foundation without some establishment of temporal revenues, he dismissed them very sorrowful. When these had gone to Blessed Peter, they were struck with no small wonder at the matter; though he, the bishop's piety being well known to him, at the same time persuaded them that such a refusal was directed by divine providence to the greater furthering of the work, so that, rising up amid difficulties, it might exalt itself more nobly.

[178] he yields at length to the reasons set forth by St. Peter in person. Having therefore recovered his health somewhat, though with strength exhausted, judging it necessary to meet the bishop, he does not then for the first time refuse to be carried on a certain beast, so as to consult both the business and his health; whereas hitherto he had always been accustomed to make his journeys on foot. Hence, arriving at the place Tiemblo (where the bishop was then living), he presses him as a suppliant with various motives and arguments so that, though tenacious of his opinion, he compelled him to yield, not otherwise than to the manifest will of God declared to him: for, having heard of the holiness of Teresa and perceived the kindled fervour of the servant of God, he did not dare by more efficacious indications to show himself further an adversary, but rather a promoter of the divine counsel. With the same efficacy St. Peter of Alcántara, explaining the difficulty of poverty, convinced the bishop by reasons not unlike those by which the seraphic father Francis had once humbly persuaded Pope Innocent III of the beginnings of his Order founded upon the nothing of holy poverty. And thus, bringing back beyond the entire consent of the bishop the help of his favour, he joyfully directed his journey toward Pedroso; after he had left him, and the whole people too, sufficiently consoled, him by spiritual conversations and them by the devotion of his presence. And while the beginnings of the aforesaid foundation were being arranged by the holy mother Teresa, St. Peter, having returned to the convent of Pedroso, did not omit to write distinctly to the Saint the things which had been happily concluded with the aforesaid bishop.

[179] He foresees contradictions and bravely resists them. Although Blessed Peter was distracted by very great zeal for St. Teresa's Reform, he nevertheless did not relax in the least in the solicitude of his office, so that he might confirm and promote the perfect observance of the institute, not only in the province of St. Joseph, but also in the others which he was leaving to be perfected after his death. And so, since he understood that the envy of Satan was laying snares for the rigour of the discipline of his brethren, suggesting temptations by which they might more easily be moved from their purpose: therefore, spurring all on with divine admonitions, and confirming very many with holy counsels, he often exhorted them thus in the words of that great abbot Anthony: Believe me, brethren; Satan greatly fears vigils, fasts, prayers, voluntary poverty, humility: and above all, intense love toward God torments him most. Animated by which, the brethren, doubling their exercises, eluded the snares of the enemy; although he did not cease to terrify and ill-treat them with apparitions and even violent assaults. But he raged most of all against the leader of all, St. Peter, whom, since he recognized him superior in virtue, he strove the more strongly to lay low, because he feared that he would be conquered even by his fervent prayer. He added moreover other frauds also, stirring up persecutors, who, arguing their rigour of living as rashness and feigned piety, created various troubles for the brethren; going patiently to meet which, they were the more confirmed and advanced, by the teachings and example of their holy Commissary, in Christian forbearance and in the perfect observance of the institute. Moreover, answering modestly the devout and others who argued with them, they confounded many by the example of the first founder, the seraphic father St. Francis; whose footsteps, while they professed that they wished to follow them, they evidently showed that they wished to express the manners of their Father not rashly (as their rivals said) but as legitimate sons. From which both the religious, comforted by the discourses of St. Peter, and the seculars, pricked with compunction by their humble and devout converse, were seen thereafter no longer to despise this little flock, but to embrace it with the highest praises and affection. And this devotion grew so much that St. Peter of Alcántara, being urgently solicited by very many provinces of Spain to found convents of his Reform, rather put off their prayers than shut them out. Especially the magistrates of Ávila pressed most importunately that he might build a convent near the city, the execution of which desire he very constantly referred to the time of the divine good pleasure.

[180] Two new convents. But this he could not refuse to the most illustrious lords Don Frederick of Portugal and Doña Margarita de Borja; whose piety offered the solitary place Alcaicia near Solana, of their jurisdiction, and distant three leagues from Valencia, for building a convent. Whence the custos Fr. Alfonso de Lerena did not delay to take possession of the aforesaid place; to fix his seat in a certain hermitage under the invocation of the Blessed Virgin of Piety, and to hollow out in a nearby cave certain cells like nests; where the devout inhabitants, by the example of a more rigid life, seemed to draw the hearts and affections of the peoples, rapt like heavenly birds into admiration of them, out of their senses. (See above, no. 139.) The same was at once granted to the marquis of Villena, duke of Escalona, in a certain town of his, Cadalso, of which this was the cause. The aforesaid duke was greatly saddened by the sense of his sterility, which he once communicated with grief to the holy Man. He, persuading him that he with his wife should implore the patronage of Joseph, spouse of the divine spouse, promised that he too would entreat God, the same Saint favouring, from whom he had hitherto obtained many benefits. So fixed did this counsel remain in the mind of Doña Juana de Toledo, daughter of the count of Oropesa and wife of the duke, that one day, disclosing to her husband that she wished to dedicate a convent to the glorious patriarch Joseph if by his intercession she obtained offspring from God, both signified the same to Blessed Peter of Alcántara. Nor did the vow seem long to have gone in vain; since the aforesaid lady bore first a male child, and afterwards three others in succession. From which, more ardently bound, she urged the servant of God to permit a convent of his religion to be built at Escalona: but the holy servant of God, excusing the place on account of the Observant Fathers who already dwelt there, chose the town of Cadalso, two leagues distant from there, where he was hindered by no other religious. This convent, therefore, completed after the death of the glorious father Peter, was further rendered notable by this memorial. For the aforesaid Lords wished the images of their children, with the whole course of the matter, to be carved on the front of the church; so that the benefit of St. Joseph, obtained by the prayers of Blessed Peter of Alcántara, might be commended perpetually to the memory of posterity and to the devotion of their children. (There is likewise built in this year (1562) the cenobium of Cañete in the kingdom of Andalusia, which Marcus of Alcalá only indicates among other things of less moment. Afterwards this cenobium belonged to the province of St. Didacus of the Discalced.)

[181] [Congregation at Bobadilla, in which the transfer to the Observants is deliberated.] There came at this time from Rome letters of the most eminent lord protector, Cardinal of Carpi, and of Fr. Francisco Guzmán (in place of Guzmán,

Fr. John of St. Mary erroneously puts Zamora), procurator of the Order (and of Christopher Bravo) concerning the business which we treated above, of which, as of others, he never omitted to render account to his religious. And therefore he appoints a congregation for the twelfth day of April in the convent of the Rosary, while he himself commends the business to God with assiduous prayers. But because the narrowness of the convent could not hold so many religious, St. Peter of Alcántara did not refuse to designate for the congregation a certain hermitage of the count of Oropesa, called of St. John the Baptist of Bobadilla; thither he betook himself first, so that he might anticipate the brethren as they arrived with every charity and humility, washing the feet too of those who came. Then, opening the congregation on the 12th day of April in the year 1562 with a devout sermon, he relates the present state of the religion and what was being written from Rome. And striving to prepare the minds of all more attentively for the unexpected things of the new change, he excellently shows them the promises of the aforesaid Cardinal protector, and the favours of the supreme pontiff, and finally the kindly affections of the Observants themselves, ready for them. All these things being duly understood by the assembled fathers, they first committed everything to the decision of the holy Commissary himself; then, he refusing, they decreed unanimously that they should write to Rome; that they might be permitted to remain in the old state, either immediately under the protection of the holy See, or, if it could not be done otherwise, that they might remain under the Observants in the inviolate preservation of their privileges. According to this tenor, St. Peter wrote to Rome by Fr. Bartholomew of St. Anne, definitor, then appointed thither, to the protector and to the procurator of the Order, setting out at greater length to both the arguments for his just petition; although only the last condition could be obtained, the Cardinal most keenly defending the side of the Observants. The provincial procurator therefore humbly yielded, and, going to the general of the Observants, Fr. Francis of Zamora, at Venice, and returning with him to Rome, obtains from the pontiff a diploma, called of concord, in which he kindly granted singular privileges to the province of St. Joseph and to the other custodies of the Discalced in Spain at the will of the provincial. (Compare the Preliminary Commentary, nos. 48–58.)

[182] He erects two Custodies. In the aforesaid congregation St. Peter proposed that the convent of Paracuellos, three leagues near Madrid, should be accepted, offered (as we said) by the lady marchioness Luisa de la Cerda while he was staying at Toledo. But from the two convents of Elche and Loreto, because in the kingdom of Valencia they were further distant from the others, he erected a custody under the invocation of St. John the Baptist, to which the convent of Solana was afterwards joined. He set over these as custos Fr. Alfonso de Lerena, a man religious in morals and prudence; whom after other grades he had first sent to that region as commissary, as we said: to him he joined Fr. John de Cordovilla, to be Guardian of Loreto; Fr. Melchior de Villanueva and Fr. Alfonso de Manzanete as companions, with other religious who should cultivate those places of piety. He declared also another custody in the kingdom of Galicia from those convents which he had founded there; and from the name of the first he imposed on the whole custody the title of St. Simon. To it, therefore, he appointed superiors, and installed most zealous religious, by whose examples and teaching the pursuits of the virtues should be increased daily.

[183] The assembly is dismissed. These things being done, the aforesaid gathering was dissolved, with the highest joy of St. Peter of Alcántara; because he had observed especially that his sons, conformed to him in spirit, inflamed with zeal for prayer, poverty and penance, gave forth the odour of piety. Whence, confirming them in the same zeal, he often exhorted them thus: Sons and beloved brethren, attend to this necessary teaching. There are many enemies, against whom it is necessary to have the arms of penance ready. And if anyone shall presume to persuade you not to macerate your flesh, flee such a one altogether and separate yourselves from him, as from Satan and the malignant one. And so, commending to his disciples by words and by the example of his whole life the pursuits of his life, as though foreboding his instant death, he drew forth by their mutual love even tears of grief, and by the tenderness of fatherly affection impressed upon them, as it were, the image of his failing spirit, and, bidding farewell to all, blessed them.

[184] From Ávila he writes to St. Teresa, who was very anxious While St. Teresa was still staying at Toledo in the house of the lady marchioness of Malagón, she saw herself agitated by various opinions of learned men regarding the observance of poverty in her foundation. For on the one side she did not think she could imitate the indigence of her Christ if she had permitted revenues or goods to be assigned to the monastery and her institute: but on the other she foresaw that the same zeal for imitation would not remain in all, whence, slipping into solicitude for temporal things, they would oppress or dissipate the spirit of devotion. Whence, wavering to both sides, she firmly resolved to choose neither without St. Peter's counsel; since she openly acknowledged that she had hitherto been very greatly perfected by him. She wrote therefore a letter filled with various arguments, which she very quickly committed to Don Gonzalo de Aranda to be delivered. This devout man brought the letter to St. Peter of Alcántara, already disengaged from the aforesaid congregation, attesting that very many men living at Ávila confirmed what Teresa related, and were altogether opposed to that highest poverty. Whence the servant of God, kindled with zeal, did not hesitate to set out without delay for Ávila, and, though his strength was failing, yet with strong spirit to complete the journey barefoot. Hence, because he understood that all the things reported by his friend were true, he at once directed to Teresa an answer full of apostolic spirit and of the dictation of the Holy Spirit, in this tenor.

[185] on the manner of founding her Reform. "May the Holy Spirit fill your soul. I have seen that (letter) which Don Gonzalo de Aranda delivered to me; from which I was affected with no small wonder that your ladyship should commit such a business to men of letters, to whom it does not pertain: for where there is question of lawsuits or cases of conscience, it will indeed be praiseworthy to take counsel of jurists and theologians and to follow their opinion; but concerning the perfection of life, the strongest reason persuades that none are to be consulted but those who profess it; for that others cannot have a better dictate or opinion about it, the zeal for and display of their very works show more openly. Nor in the Evangelical counsels is there need of the consultation of others, except to deliberate whether they are to be embraced; or whether they can be kept; the latter of which bears a most certain appearance of unbelief. For the counsel of God can be nothing but good, nor difficult to observe, except to the incredulous, or to those who trust little in God, while they are led only according to the rules of human prudence. For the author of the counsel will also be the bestower of the remedy, as powerful in all things; since man can of himself be the author of no good counsel without desiring to seem good, although he himself is evil by his own nature. How much more will He who is goodness itself will and be able to bring His counsels to good for His followers (that they may profit); if she wishes to follow the counsel of Christ, which is of greater perfection, let her follow it; for it was not given more to men than to women, and He Himself will make it succeed happily, as for very many others who have followed Him. But if she wishes to adhere to the counsel of men of letters without spirit, let her rather seek to have good revenues; so that she may be able to find out whether these on both sides avail more than the lack of all things, at the Lord's persuasion. And where we see some defects in monasteries of women, let us consider that this happens rather from this, that they suffer this poverty unwillingly, not from divine counsel. Nor do I simply praise poverty, except that which we bear patiently for the love of our Crucified Redeemer; and much more that desired poverty which we take up of our own accord for His love. For if I thought otherwise or believed it with fixed determination, I should not seem to myself secure in the faith. But in all these things I trust in Christ, and firmly believe that His counsels are the best, because divine; and although they do not oblige under sin, yet that one is obliged to be more perfect in imitating Him rather than leaving them without fault. I say that they oblige in that in which they persuade perfection; and in this they render one holier and more pleasing to God. I consider, therefore, as blessed (as the Lord Himself says) the poor in spirit, that is, the voluntary poor, as I myself have experienced; although I believe God more than my own experience. May the Lord grant your ladyship so much light that you may be able to understand this truth and carry it out; and not believe those who assert the contrary from lack of light, or from incredulity; or because they have never tasted how sweet God is to those who serve Him, love Him, and for His love renounce all things of the world that are not necessary. For such are enemies of the cross of Christ, nor do they believe in the glory which will afterwards follow it. May He also add further light to your ladyship, so that you may not waver in so manifest a truth; nor take counsel except from those who have seriously embraced the evangelical counsels. For although others, who keep the precepts (to which they are bound), are saved; yet commonly they have no greater light than concerning those things which they practise: and however good their counsel may be, yet better will be the counsel of Christ our Lord, who gives help to the same by the gift of accomplishing it: and finally renders rewards to those who fix their full trust in Him, and not in earthly things. Ávila, the 14th of April, in the year 1562.

Fr. Peter of Alcántara."

[186] She adheres to St. Peter's view. Having received and read this letter, St. Teresa felt the doubts of her mind as it were dissolved; firmly resolving to oppose the counsel of the servant of God as a shield to the objections of those who contradicted her; and thus to observe the rule of poverty entire in the foundation of the monastery. The same letter, found among the writings of the Saint, is reverently kept as a precious relic in the first convent founded by her at Ávila: whose apostolic spirit, moreover, the writers of the life of the same Saint never seem to themselves to celebrate enough; among them the bishop Don Diego de Yepes especially affirms that the Saint, singularly induced by its motives, established the entire perfection of her reform in the renunciation of all things. And finally the most recent chronicler of the Discalced Carmelites, Fr. Francisco de Santa María, on the occasion of this letter writes thus, near the place, in volume I, book I, chapter XLI, no. 11: "This is such that in every clause it suggests very many things to be considered in favour of holy poverty; and whoever should wish to add even a word would do no less injury than by taking one away. I venerate it, not as written with ink, but as sprinkled with the blood of Christ; not as dictated by man, but by the Holy Spirit Himself; not as an explanation of the gospel, but as a simple version of it, etc. And therefore I have copied it in this place, hoping that it will bring great fruit to my religion, and will be like the tower of David against those who might wish to assail the holy poverty which it now professes." Thus far the aforesaid author.

[187] [Staying at Ávila, he commends and promotes the work undertaken by the holy Mother.] After the above-mentioned letter to Teresa

had sent, St. Peter of Alcántara remained further at Ávila to arrange certain affairs suitable for the foundation; as though fearing to leave that work unfinished after him. First of all he brought the minds of many, prepossessed by aversion to poverty, to the apostolic rule and sense. Among whom the chief was Don Francisco de Salcedo, who seemed too much infected with the contagion of the contrary opinion. He admonished Juan de Ovalle, St. Teresa's kinsman, to do everything cautiously in the purchase of the house and the preparation for founding the monastery. And he encouraged the lady Guiomar de Ulloa to hasten the building, which was being done in the same house under another title. Beyond this solicitude for the temporal building, St. Peter of Alcántara did not neglect to promote the spiritual one too; since he admonished that virgin (of whom we made mention elsewhere), Doña Isabel de Ortega, of the near occasion of fulfilling her purpose, that she should be ready at hand for St. Teresa. The same also concerning another virgin, though poor, named María de Ávila; and two others, who, four in number, could deservedly be called models of spirit and devotion, that they should be associated with St. Teresa. And therefore not without reason did St. Peter of Alcántara deserve to be often named and honoured by the aforesaid Saint as father and principal promoter of this her reform.

[188] He rebukes and heals his companion. These things being happily arranged, and the care of the work commended to Master Daza and Gonzalo de Aranda, he himself sets out for the convent of Arenas. And, exhausted as he was in strength and infirm in body, to complete the journey on foot through heats and colds seemed more to be wondered at than that the nearness of death should prevent it. It was then the hotter summer, when the servant of God went (as was his custom) with his head exposed to the rays of the sun; nor yet, on account of the elevation of his mind to God, was he seen to feel any discomfort. But his companion, Fr. Gaspar, worn out chiefly by thirst, could not bear it further, on account of which, gradually going ahead of the holy Commissary, having drunk water from a certain stream, he waited for him as he came up. He, rebuking him because he had relieved his thirst without leave, foretold exactly and without hesitation that for penance he would be seized with fever, and would remain in such a house of a certain devout person until he himself should bring him back thence healthy. It was truly worthy of admiration that the religious, robust in age, scarcely had the Saint's prediction been uttered, began to be ill, to be feverish, and to be so affected in health that he could not go on beyond the neighbouring town. Whence, left there with a certain spiritual friend, he remained sick until a certain religious, sent by St. Peter, had come to bring him back to the convent. Then it was as if the miracle were renewed, since, as the aforesaid religious arrived, Fr. Gaspar was at once seen to be well, and, the fever ceasing, to follow him toward the convent with full strength, all wondering: there he related the event to the other brethren, so that by the example of his peril he might inculcate the more faithfully the perfection of and zeal for obedience.

[189] He gives a woman his staff, by which many recover health. Meanwhile St. Peter of Alcántara, sacrificing to God the last remnants of his life too, lest he should seem to grow torpid in idleness in His service, though weak, went over to neighbouring places, where he converted very many to the way of virtue by preaching and the administration of penance; until, his disease growing heavier, he was compelled to return to the convent. And passing through a certain village called Mombeltrán, he turned aside to the house of a certain devout woman, who greatly favoured his religious. Here, while a little time was given to rest, beginning a most lofty discourse on the brevity of the present life and the eternity of the future, he at length concluded by saying to the woman: Sister Juana, may God reward you abundantly for what you do for love of Him: we shall not see each other again; therefore, because I have nothing else to leave you, take this staff. Having handed it over he withdrew, leaving her very sorrowful on account of the forewarning of his approaching death. But taking the solace of this grief from the gift of the relic, the devout woman very often experienced that by the virtue of this staff the diseases of very many were either expelled entirely or lightened in part, especially of the devout to whom it was given, as is related still to happen.

[190] St. Peter, though in infirm health, comes to Ávila, About this time it had been enjoined on St. Teresa by the provincial that she should return to her monastery at Ávila, where the nuns were most eagerly awaiting her with the intention of setting her over themselves; but she, busying herself to avoid the term of the election under pretext of the heat (which was then burning in the month of July), was yet persuaded by divine inspiration to depart from Toledo; so that, the same grace favouring, she might attend to greater things at Ávila. And so St. Peter of Alcántara, who in the convent at Arenas was weighed down by new attacks of disease, but reduced almost to extremity by his usual pain of the stomach, felt himself moved vehemently from above to go (ire) to Ávila, where his presence was then most of all necessary. And because from weakness he was supported by the hands of others, he was urgently dissuaded from this journey by the wish of all the religious, lest he should attempt to expose himself to danger of death. But he, the interior goad of charity pressing him the more, seemed to take on courage and strength; yet so that he asked the physician for a certain beast on which he might be carried to Ávila, whither the zeal for introducing the reform with St. Teresa was calling him.

[191] where new obstacles to the Teresian Reform When he had arrived there, staying in the house of Don Francisco de Salcedo, he understood from him with great grief that the business of the foundation had changed much for the worse from that in which he himself had lately left it. For, St. Teresa's purpose having been spread through the city, very many blamed St. Peter of Alcántara himself for adhering to her and for having hitherto believed her spirit too easily, especially in a business for which human prudence offered no reason: and so they judged her rather worthy of reproof, and to be occupied in her own monastery with the pursuit of perfection, than to put divine providence, as it were, to the test by a new foundation of Discalced Carmelite nuns, no help of revenues being admitted. The same men had disturbed the mind of the bishop, which, formerly drawn by St. Peter's reasons to consent to the foundation, these men prudent according to the world laboured to pervert by various arguments. Nor did they behave less importunately against Doña Guiomar de Ulloa; because the pontifical Brief was said to have been obtained at Rome in her name. Whence, throwing back on her the cause of the whole novelty, they did not cease to afflict her exceedingly.

[192] he removes. All these things being perceived, St. Peter, recognizing the diabolical cunning, ardently besought God that He would increase his spirit for overcoming them and for happily promoting the work of the divine glory. That the divine benignity assented to this desire was shown first of all by this; that, contrary to the opinion of all, he was shortly seen, sick as he was, to rise from his bed and to treat the business with great fervour. And so he frequently went to the chief heads of the contradictions, pressed them with reasons, namely that evangelical poverty is the principal basis of religious orders; and that those opposed did not think rightly of the divine counsels: and so that it was not from womanly levity, but from the constancy of divine inspiration, nay from the virtue of obedience, that St. Teresa cherished in her mind the purpose of the new foundation. Whose virtues too, and the excellence of her institute, he commended from time to time with due praises. Among other reasons which he adduced to convince the adversaries of poverty and of the new monastery, the chronicler expressed these as notable: What harm, namely, can redound to the commonwealth if it fosters within it a certain Convent of enclosed Virgins, who, despising the means of the world, procure by the labour of their hands what is necessary for their life and sustenance, and day and night persist in prayers before God for the people and for the salvation of the whole world? What loss will follow if, by their example, other souls roused by God, renouncing the world in the flower of youth, shall choose to dedicate themselves wholly to His service, and to slay themselves as perfect victims on the altar of the cross by the sacrifices of penance? What of profit or advantage will be lost to the judgments (sententiis) of the citizens, if the aforesaid virgins, coveting no one's goods or possessions, shall have submitted themselves to voluntary poverty? These and other reasons being brought forward by the fervour of St. Peter of Alcántara, almost all, being overcome, were seen to pass over more easily to his opinion, not without the great wonder of many. Then with the bishop, with equal humility and zeal of apostolic spirit, he pleaded the same cause of poverty and of the new foundation. So much so that, the most efficacious motives of divine worship and public utility being urged upon the pious prelate, he easily brought him back the more effectively to his former opinion (in which he seemed to waver); a promise being made thereupon that at the proper time he would be present to the work with every effort. Thence he betook himself to Doña Guiomar, consoled her in her disquiet, and confirmed her in the favour of the work begun; persuading her, however, that for the greater quiet of her mind (until the pontifical diploma should come from Rome) she should withdraw outside the city, to be recalled by St. Teresa herself in due time. Complying with him most promptly, she goes out of Ávila, leaving the care of the house (which was being prepared for the new monastery) to María de la Paz, whom St. Peter of Alcántara had appointed first among the foundation stones of the new reform, as we related elsewhere. Thus, then, promoting with notable ardour the reform of the holy Mother Teresa, he was an object of admiration to all; because, placed at the end of his life, and scarcely standing on his feet, he so unceasingly now went to prelates, now met with religious and learned men; sometimes solicited devout persons for their favour, finally seemed to do everything with greater zeal, as it were, than in his own cause. Whence they ascribed and interpreted all the happier beginnings of this foundation to his merits, as though this business, as a heavenly one, had been committed to the holy Man by a singular divine precept.

[193] Teresa herself comes to Ávila. While the apostolic letters for establishing St. Teresa's new reform were awaited at Ávila, it pleased God that Don Juan de Ovalle, kinsman of the holy Mother, who was preparing to depart from the same city, being seized by a certain disease, should be compelled to remain in the same house which had been destined for the new monastery. Whence, being often visited here by St. Peter of Alcántara, sadder on account of the absence of his wife and sister, he willingly took greater relief of both grief and sickness from the same Saint's company and promises. Nor did he find himself deluded by a vain hope, since at the same time he understood that both the pontifical diploma had come from Rome and St. Teresa from Toledo to Ávila, God so disposing and favouring; so that everything concurred opportunely for the furtherance of the business, as much the arrival of the holy Mother as the Brief of foundation, and the presence of St. Peter himself, than which St. Teresa herself could not have wished a more opportune one, besides the very illness of her kinsman, under pretext of which she was allowed to live outside the monastery of the Incarnation in that new house. To these were added the return of the bishop to the city, and the stay of Don Francisco de Salcedo, which, contrary to custom, was then keeping him at Ávila. All which things easily persuaded all that the order of divine providence was gathering everything together for the completion of the intended work.

[194] St. Peter with new zeal promotes her work, Hence, having learned of Teresa's arrival, St. Peter at once went to her in the monastery of the Incarnation, and there persuaded her to obtain her superiors' leave to stay with her sick kinsman, while he was deprived of the solace of his nearest relatives. For thus some disturbance threatening from the publication of the pontifical diploma,

she would the better avoid, and provide for doing the other things more conveniently, as he prudently asserted. Moreover, that the leave for the new foundation should first be asked of her own prelate, so as to satisfy peace and courtesy, although it had been committed to the bishop. These things being duly observed by St. Teresa, she could by no means obtain from the provincial that he should permit her to found the new monastery without fixed revenues. Therefore, having conferred the difficulty with St. Peter, they wonderfully extolled the clause of the diploma inserted by divine disposition about subjecting the monastery to the bishop, and did not neglect to intimate it to him without delay. He kindly assented, and certainly promised leave with his protection; since St. Peter of Alcántara foretold copious fruits of the foundation, both welcome and more certain to the bishop himself. Whence, the bishop's consent having been heard of, some of the more obstinate strove further to hinder St. Peter's return to him, lest by the efficacy of his reasons he should bring the rest of the Magistracy altogether to the carrying out of the work. But, God favouring, everything was so turned to the contrary that the votes of the few, which the taunts of certain persons had contrived to render adverse to the work, showed greater ardour in favouring it, even after the death of the servant of God Peter, when new persecutions rose against the holy Mother.

[195] so that he may be called the father of that Reform. The holy Man, therefore, applied himself to this business at that time with such unwearied zeal that he was thought scarcely sufficient for it, on account of sickness and weakness, without the special help of God; since by admonishing, counselling, and taking upon his own conscience the retorts of all, he removed all hindrances, so that the beginnings of the foundation might be promoted. Whence quite ingenuously Fr. Ribera and the other writers of the life of the holy mother Teresa, celebrating the Blessed Father as the promoter and coadjutor of her reform, can not improperly persuade others that the same St. Peter of Alcántara ought in some manner to be called its Father, as St. Teresa its mother.

[196] He commends St. Teresa never to allow the form of poverty to be changed. St. Teresa daily rendered immense thanks to God that the progress of her work, St. Peter of Alcántara procuring it, succeeded so happily, and she more urgently besought the divine bounty for his health, so that with infirm health and failing life he might suffice for completing the rest. He, however, more diligently visited that house where the monastery was being marked out, on the occasion of the sick Don Juan de Ovalle; he helped the Saint in all things (which occurred to be done), arranging and distributing the places for workrooms and the other dwelling-rooms necessary for the monastery; which, the narrower they were, affected the holy Man with the greater consolation, as they represented to him that the hut of Bethlehem was in some manner expressed within by imitation. Whence one day, full of the spirit, turning to St. Teresa with great fervour he admonished her never to change or abandon the mode and form of strict poverty; which the divine will had expressly decreed should be proper and precious to her institute. Sometimes St. Teresa went to the Blessed Father in the major church, where she was refreshed by him with the sacraments of confession and the Eucharist. There came also those four chosen virgins, whom Blessed Peter offered to the holy Mother as most beloved daughters, the first-fruits of the Reform; and he singularly commended the virtue of Doña Isabel de Ortega, whom, foretelling that she would bring great benefit to her institute, he wished to call back on the said day to a more familiar conversation in the aforesaid church. The devout virgin obeyed, and, having confessed to the holy Man in the same church, besought him to make her a partaker of the prayers of the sacrifice; so that what she had long meditated in her mind about the manner of life to be entered upon, she might now, the Lord inspiring, accomplish more exactly.

[197] [She herself sees SS. Francis and Anthony assisting Blessed Peter at the sacrifice.] Then St. Peter of Alcántara went to celebrate Mass, and while (as was his custom) he was rapt upward in a certain ecstasy of mind, he merited to recognize saints assisting him, the patriarch Francis performing the ministries of deacon, and Anthony of subdeacon. Nor on that account was he disturbed in the doing, but hastened to the partaking of the most holy host; so that by the interior jubilation of soul, by which he was flowing into tears, he might be the sooner dispatched and give communion to those assisting. Nor yet had that vision of so unwonted a grace become known to the virgins except by some signs; until the servant of God, in giving the sacred mysteries to St. Teresa, was observed by her to approach her between those two saints. And both were clothed in shining sacred vestments, who, while St. Peter was giving the Sacrament, reverently bending the knee, at once returned with the celebrant himself, ministering, to the altar. Which highest grace, indeed, though out of fear of her confessor she omitted to relate in her writings, as she confessed concerning other things, or lest she should seek greater esteem from it: yet, God disposing, after some years, in a certain conversation with learned and judicious men, St. Teresa related the same vision more distinctly, among the other merits and wonders of St. Peter of Alcántara. From which we understand that so notable a miracle has come down to the memory of posterity.

[198] The first monastery of the Teresian Reform. Thanks having been rendered to God, Peter went to those devout virgins praying in a certain chapel; where, inviting them to spiritual conversation, he admonished them to open their minds sincerely to one another, and to have nothing concealed among themselves. Hence St. Teresa explained to Isabel the reasons of her institute; the latter promised Teresa her desire and faith to be her companion, and asked her that at least by joined prayers they would strive to obtain from God that the one hindrance which stood in her way from her uncle might be removed as quickly as possible. St. Teresa then recognized the most lofty spirit of Isabel, and, commending it to St. Peter of Alcántara, confessed herself very greatly bound to him for having tracked out so notable a virtue, the companionship of which would make up for any expectation whatever. After the conversation each returns to his own, although St. Peter of Alcántara, impatient of delay, met St. Teresa after a few days had intervened, exhorting her to make the beginning of the foundation; by bringing in those four virgins whom he had sought out, and by taking possession of that new Monastery, in which she was already staying as in a private house; for which act also the day of St. Bartholomew was decreed. He also diligently met the bishop, and, for obtaining the final leave, related to him so much about St. Teresa's virtue that he gave him occasion to speak with her. Thereafter the devout prelate conceived so seriously in mind and affection the prudence and holiness of St. Teresa that he not only judged St. Peter's zeal in promoting this business of reform to be very reasonable; but also, so as to bind himself the more to her favour, chose for himself by right of patronage, for his burial, the greater chapel of this Saint's first monastery.

[199] How excellent a helper she had in St. Peter, the holy Mother herself testifies. All these things being duly arranged, St. Peter of Alcántara, forefeeling that the end of life was at hand for him, resolved first to return to the company of his religious and to depart from Ávila. Wherefore, lest he should leave anything unfinished in the business of the reform of the holy mother Teresa, the last of his labours at Ávila were: finally to confirm the bishop in the constancy of his favour, to commend perseverance with their foundress to the devout virgins, earnestly to enjoin on Master Daza, with the bishop's approval, the spiritual care of the new monastery, to commit to Don Gonzalo de Aranda more confidently that he should be at hand to St. Teresa in everything; finally to bid all a last farewell. What further was treated with St. Teresa in that private and last meeting I leave to be unfolded to consideration rather than to knowledge; although St. Peter of Alcántara undertook that he would always be further a patron of that holy reform, and she showed, even by an increase of grief, that the burden of her obligation was not a little increased for the future by so fervent a charity (by which he had hitherto promoted the whole business). The testimonies of this truth, the very words of the Saint, to be produced from her writings, read thus in chapter XXXVI of her life, at the beginning: "It was he who effected everything; and had he not come on such an occasion, I could not understand how these things could have been done; for the holy Man stayed here but little time, nor do I think more than eight days, though sick; and a little after, the Lord called him to Himself. And it seems that he was preserved by the divine benignity only to put an end to the business; for he had been ill for a long time, that is, as I think, for two years." So she. (Compare the Preliminary Commentary, no. 18.)

[200] The form of living given by St. Peter to his own. St. Peter now had to return to the company of his brethren, which zeal for the reform intended by St. Teresa had interrupted. Thence, tottering on his legs, placed on a beast, he took as the first of his cares to go out of Ávila and to go round the principal convents of his institute. And so he directed his journey first to Pedroso, then to the other convents in order; so that, having approved the discipline of the religious, he might impart to them, as to obedient sons, the last blessing of fatherly affection. Whence, since the observance of his institute occurs more conveniently to be described in this place, it will not be irksome to present in brief lines the form of life (then in force) which the Blessed Father found among his own. One spirit sustained in all bodies drawing similar souls; while the mind, fixed on heaven, scarcely cared for those things which would ward off the necessity of death. Hence a rather hard bed, some boards covered with a mean coverlet, or vine-shoots, or the bare ground. Others, whom the fervour of prayer detained in the choir, when sleep overpowered them, kept watch there like sentinels, and did not seek their cell. They interwove the very vigils with the harshest disciplines; since, in shaking off sleep, they did not shudder to tear their flesh with scourges. To these was added the continual torment of the hair shirt, which, made up either of chains, or of iron plates, or of shaggy hairs, showed that the heavenly soldiers were armed more severely against themselves than against their enemies. So unbroken indeed was this rigour that, when the body could not resist any longer, it was necessary for the surgeons to open the same with hidden ulcers, who with new incisions might more exactly cure what was already rotted. It displeased indeed the true servants of God to lay open to men secrets which were open to Him alone; but the reason of humanity persuaded them to bring the body into subjection by rational chastisement, not to drive out the soul by unjust butchery with their own hands. Hence, since such austerity of life afflicted very many religious with graver diseases, it had to be provided that infirmaries should be instituted in convenient places, where remedies were furnished to the sick according to the measure of poverty and necessity. But where the more tender complexion of some suggested a relaxing of austerities, then most of all the example of the incomparable master and father Peter of Alcántara, still struggling at the extremity of life, spurred them like a goad to perseverance, so that they should not relax. The same rigour was observed abroad, when they went out, sent to towns and places for the sake of begging; where, content with the fewer things that were set before them, they passed the greater part of the night in prayer or discipline. In the daytime, encouraging their devout hosts and other benefactors to heavenly things with conversations and sacred discourses, they persuaded the more effectively the contempt of human life and of perishable things by the very appearance of their face and habit. Nor did this strike the consciences of all, no less than their eyes, without admiration; because, beholding men as it were half-dead, they observed more accurately that they scarcely covered themselves with rags,

tore their feet among thorns and briars, and finally, in their whole persons, scarcely held together by skin and bones; or sometimes grew wholly stiff with the chill of abstinence and cold. These things penetrated more deeply into the minds of many, and recalled at the same time, with the tenderness of compassion, the consciousness of their own faults and a more rigid examination: for if innocent men, wholly given to the pursuit of death, were seen to chastise themselves so severely, what was to be feared for themselves, who, burdened with crimes, clung to the occasions of vices, each one deliberated the more seriously.

[201] His salutary admonitions This, therefore, was the notable fruit of St. Peter's religious family, of which, as he had privately instructed each one in the discipline of a holier life, so he had made all admirable for correcting the morals of seculars, both by salutary precepts and by rarer intercourse outside the cloister. For he permitted no one to go to the houses of seculars except for some spiritual benefit of the neighbour, or for relieving the need of the brethren. And when this was commanded by obedience, he admonished them more cautiously not to corrupt their religious conversation; for those seculars (as the Saint said) do not see the austerities or devout exercises in which the religious are exercised within the cloister; and so they are to be instructed by words and works, so that by the odour of good conversation they may be corrected and profit in life and morals. He added moreover, as the best remedy, the presence of God, which he declared by an apt similitude was to be kept in every place: Sons, be imitators of the fish in the sea, who amid the storms and commotions of the waves do not try to flee out of the water; but rather betake themselves to the deeper parts. So you, amid the rumours and noises of men, plunge yourselves into divine contemplation. And if perchance by diabolical suggestion you sometimes feel yourselves rapt out of yourselves; run back to the most holy wounds of our Saviour, open to us as certain saving porches, where, secure from any storm whatever which Satan may be able to stir up against you through the conversation of seculars, you will more readily enjoy the tranquil quiet of your souls. Instructed in all these things daily, the disciples of the blessed Man in a short time came to that degree of perfection that they instilled the opinion of holiness into very many everywhere, as we shall note in another place.

[202] The Lord often furnishes food to His servants Nor meanwhile was the divine liberality wanting to provide for its servants at home; since to those serving it willingly and zealously it often furnished the food of life in a wonderful manner. For as the daily fare supplied thin herbs and tasteless pulse; so the sparingness not seldom produced a dearth especially of those things which seemed most necessary for keeping off hunger. Hence sometimes, when they were shut in by the inclemency of the weather so that they could not beg, the piety of the devout outside brought food beyond human hope. Sometimes loaves (which would scarcely suffice for a few) were miraculously increased for some days according to need. Meanwhile, for the sick needing gentler nourishment, a heavenly storehouse brought forth both nourishment and medicine. This is related to have happened once in the convent of the Rosary, where for three sick brethren a heavenly bread, which the sacristan had found on the altar, drove out both hunger and sickness. A thing no less worthy of memory happened in the royal convent of Guadalupe; to which, when two religious from the convent of St. John the Baptist of Viciosa had come to seek a little honey for medicine, the cellarer, excusing himself to them that only dregs remained, sent them back to the Prior. He, lest he should dismiss them altogether empty, orders that whatever it was should be given them; and so, when the cellarer had returned, the vessel (in which the dregs were kept) was found full of excellent honey, from which he himself could both proclaim the miracle and bring it out more liberally to the religious. And since all ascribed this to the merit of religious poverty, they resolve that thereafter whatever the Franciscan Brethren should ask should be readily granted in that cenobium; and the vessel itself is reported to be still kept in memory of the miracle. Let it not displease to set down here more expressly a testimony of great authority for the stricter observance of poverty in the province of St. Joseph, which that celebrated Francesco Gonzaga, both general and writer of the Franciscan Order, and bishop of Mantua, says thus in his chronicles, part 3, convent 6, where he treats of the foundation of the convent of Arenas, page 1137: "Whoever shall have contemplated with open eyes the poverty and manner of living of this province will by no means think that we are weaving fables of apologues into the descriptions of these convents, when we bring forward events of this kind."

[203] Of the first companions of St. Peter. Michael de Catena, As in the first foundation of the religion God joined to its patriarch Francis twelve companions, who, conformed to his spirit, should disseminate the Evangelical doctrine by the example of an apostolic life through the whole world; not otherwise in the restoration of the ancient discipline did the same Lord provide for Blessed Peter of Alcántara twelve other men fervent in spirit and virtue; who, called forth from various regions and enrolled in his society of the Discalced, should spread piety by doctrine and example; the same apostolic Man planting and watering this vineyard, to whom afterwards sons not unlike in life should succeed. The first who followed him as he went out of the province of St. Gabriel was Brother Michael de Catena, who from the first taking of the habit proposed to himself to imitate his master entirely. And God gave such strength to this fervour that in a short course of time he became a singular model of penance, and expressed to the life all the virtues of his Master, which he had gathered from familiar intercourse with him. Which indeed shone forth especially from this, when the Blessed Father took him as his companion for laying the foundations of the province of St. Joseph.

[204] Leo the Portuguese The second companion was the venerable Fr. Leo the Portuguese, who, attracted by the odour of the most fragrant holiness of St. Peter of Alcántara, and renouncing both the world and his homeland, chose to adhere to him with a great spirit of religion and piety. The holy Father singularly loved in him the burning zeal for the salvation of souls, which, in good health as in bad, he zealously directed to the conversion of sinners; so that, preferring it to any other occupations whatever, he said that he would willingly at any hour expose a thousand lives in order to convert some sinner to God. He was a man most pure in soul and body, and of notable prudence; to which a dove-like innocence added value. Often the birds of the wood flew familiarly about him and accompanied him. Once, when making a journey with a companion, he had lain down under a tree worn out with hunger, having recourse to God in prayer, he merited (like another Anthony) that bread should be brought him by a raven in its beak, whose taste and whiteness showed it to be a portion of the heavenly storehouse. At the end of his life, harassed by most grievous pains and infirmities, he wove the crown of notable patience, which, closing his last day, he was buried in the convent of St. John the Baptist of Viciosa in the year 1563.

[205] Alfonso de Lerena. In the third place is to be set the venerable Fr. Alfonso de Lerena, of whom we have several times made mention, how, setting out from Italy into Spain and joining himself to St. Peter of Alcántara, he laboured with every zeal for virtue, and grace favouring, to press his footsteps. In abstinence he was admirable, in harshness of life terrible, in the pursuit of prayer most watchful. He often wrestled visibly with demons, when they persecuted and harassed him bodily, over whom he had as certain a victory as they boasted of licence to insult him; so much so that, fear being struck into them, they fled as often as they presumed to present themselves to him. He was of intrepid mind and unconquered prudence. Hence Blessed Peter chose him guardian and master of novices, then definitor, and finally custos and founder of the province of St. John the Baptist in the kingdom of Valencia. In it he planted a garden of distinguished men, which transmitted the fruits of virtues even to posterity, and they still flourish. Before his death, having returned into Castile to the convent of Viciosa, and leading a life above man, already full of Angelic and heavenly gifts, he seemed to live among those above. Afterwards, warned from heaven of the hour of his death, after the manner of his patriarch Francis, naked on the ground, he happily laid down his soul in the bosom of Abraham in the year 1566.

[206] John de Cordovilla. Not unworthy of the fourth place among the disciples of St. Peter of Alcántara is the venerable Fr. John de Cordovilla, who in the world had a son by his wife; whom, the mother having died, he at once took with him to the convent of Loriana. There the father, embracing the institute of religion, had the son clothed with the habit, so that he might serve at Masses and learn virtues, until, more mature in age, he too in religion emulated his father in piety and holiness, as appears from the chronicles of the province of St. Joseph. The demons tried to break the beginnings of this religious fervour, pursuing him everywhere with horrible howlings and cries, uttering the words: Get out quickly from the society of these hooded men (so naming the Discalced). Which words too they repeated day and night against the servant of God, striking, trampling and beating him, so as to make him restless. Resisting all which, however, intrepidly, he often put to flight even an entire legion by constancy of mind and the weapon of prayer. Given to penance, he strove to imitate the holy Father in this, that he scarcely ate every third day, fasted rigorously the seven Lents of the holy Father Francis, and on feast days ate only herbs sprinkled with ash. Renowned for ecstasy, he experienced wonderful raptures, revelations and singular divine favours. Whence, immersing himself in contemplation, he seemed to portray Fr. Giles, the companion of the holy Father Francis; burning with zeal for souls, he very frequently burst into torrents of tears. Hence, having obtained leave to cross over into Africa, so that he might redeem a captive by exchanging himself; on the journey toward Seville he bore many reproaches everywhere from the brethren, who thought him out of his mind. But one night a heavenly splendour was seen so to light up his cell that a flashing flame seemed to the brethren to have seized the whole dormitory, while the man's heart within was burning with divine love. Thence, crossing into Africa, within sight of Algiers he heard a voice: Fr. John, return to Calpe; for what God wills is this, that you be consoled there. And at once, the wind turning in his favour, returning shortly to the aforesaid port, he there fulfilled the faith of the divine promise by a happy passing from this life in the year 1566. The holy mother Teresa, making singular mention of him in the book whose title is Conceptos de amor de Dios sobre los Cantares (Conceptions of divine love upon the Song of Songs), says thus in chapter III: "In these times I knew a certain man (whom you know very well) moved by God with such zeal of charity that he did not hesitate to obtain with many tears the faculty by which he might be allowed to exchange himself into a slave for the freeing of others from servitude. He conversed with me; for he was of the Discalced brethren of the holy Fr. Peter of Alcántara. After importunate instances, therefore, he obtained leave from his general; and when he was four leagues near Algiers, whither he was going for the carrying out of his good desire, the Lord called him back to Himself and adorned him with the eternal reward. Many prudent of the world thought such an intention vain and foolish; but we think thus: since we do not so love our Lord, in this dream of life too we cannot attain this very thing with such efficacy; God grant that we may one day merit to enter heaven,

desiring most of all to advance in divine love."

[207] Francis of Galisteo. Nor is the Venerable Fr. Francis of Galisteo to be esteemed inferior to the companions, a man of solid virtue and elevated spirit, of truly Apostolic faith and charity. He was endowed from heaven with such singular gifts that he merited to be cordially loved by St. Peter of Alcántara; and because he recognized an angelic prudence in him, he chose him as first guardian of the convent of the Mother of God of the Rosary. He kept the strictest poverty, and applied himself so profoundly to humility that very many have noted wonderful things of him in this kind of virtue. Seraphic ardours inflamed the man, admirable macerations wasted him, continual delights of prayer nourished him; by which, drawing near to God, he was enriched with His singular favours, while at his intercession He worked many miracles. Attending the Queen of angels with most tender, devout and faithful worship, he merited to keep her continual favours too until the end of his life. God revealed to him the day of his death, which he reached in the infirmary of Oropesa in the year 1567, where he rendered his soul to heaven. He was buried in the church of the Mother of God of the Observant Fathers of the above-mentioned place, and after death appeared in glory.

[208] Alfonso de Manzanete, There adhered moreover to St. Peter of Alcántara a man of most profound charity, brother Alfonso de Manzanete. He, professed in the province of St. Gabriel, out of zeal for the highest perfection withdrew into the wooded places of Loriana to practise a more rigid penance; and built a convent under the title of St. Isidore on the estate of the nobleman Juan Velasco de Ávila. Soon he submitted himself to the obedience of brother John Pascual. But when St. Peter gave the beginning to the new foundation, he was instituted commissary of the whole Reform: Alfonso de Manzanete, therefore, who had lately had the holy Man as provincial in the province of St. Gabriel, rejoiced to acknowledge him anew as superior. And so, animated by his words and examples, he shortly reached the summit of perfection, and was held worthy by the holy Commissary to be sent among others to found the custody of St. John the Baptist, in which he was afterwards elected second custos. All the virtues either acquired or strengthened in the school of St. Peter shone forth in him; but especially among others there shone the queen, measure and mother of the rest, charity, of which this was a most well-known sign of love toward his neighbours; that once, setting out for Italy, when he had seen a poor man known to him condemned to the galleys, imitating the mercy of Blessed Paulinus, bishop of Nola, grieving that he had left a wife with children, he asked to be substituted in his place and that the penalty due to the other should be inflicted on himself. Moved by this prodigy of charity, the commander mercifully dismissed the oarsman and asked the father to remain in the galley, discharging the office of chaplain, for as long a time as the culprit was to have remained rowing. He once saw in Spain a master raging very vehemently against his servant with heavy scourges; whence, moved with pity, he asked that he would transfer the torments of the scourges to his own shoulders. At length, a most grievous persecution having arisen after the death of St. Peter against the brethren of the aforesaid custody, he returned again to the province of St. Gabriel, and in the convent of Alconchel, rich in merits and full of days, in consummated charity, he fell asleep in the Lord in the year of Christ 1569.

[209] Anthony of the Conception, Not to be passed over in silence is another companion of the holy Father, father brother Anthony of the Conception, whom the most illustrious Gonzaga names most religious and most humble, Portuguese by origin, and a pupil of the province of Piety. For in very truth this was an indication of his supreme humility, that, going to Rome for the extension of the Reform, he (although he was the prefect of the new custody) willingly submitted himself with the other brethren to the direction of St. Peter of Alcántara, and solicitously took care that he should be instituted Commissary. And the blessed Father held Fr. Anthony's piety and religion to be so perfect that, when places for building convents and founding the custody of St. John the Baptist were offered him in the kingdom of Valencia, he then sent the aforesaid Anthony with Fr. Bartholomew of St. Anne (as another Joshua and Caleb) to explore those lands, to pour out in them the first odours of an exemplary life, and to scatter the seeds of religion more widely. At length, as he had lived animated by zeal, so, full of the same fervour, in a good old age he was gathered to his Fathers.

[210] Bartholomew of St. Anne. A most faithful companion of the holy Father was also brother Bartholomew of St. Anne, who, having taken the habit in the province of St. Gabriel, fulfilled all the parts of a good lay brother; until, by divine instinct, he was ordered by his superiors, reluctant, to ascend to the order of the priesthood. At that time the tender and nascent custody of St. Joseph under the holy father Peter of Alcántara was sending forth the greatest rays of holiness, to which brother Bartholomew betook himself the more willingly because he had recognized that a holy zealot of seraphic poverty was flourishing in the office of its ministry. Received, therefore, by him into the new custody, he showed himself in everything a true companion of so great a Father; especially, however, in the imitation of most profound humility, most lofty contemplation and most rigid mortification. His food was so scanty that the Brethren wondered that a human body could be sustained by such slender nourishment; he never admitted wine, unless constrained as a remedy of a most grievous disease, and he either did not distinguish it from vinegar, which more than once was given him in its stead through negligence, or at least did not show that he distinguished it. He was a most ardent lover of poverty, most patient in adversities, and in the great calamities of his province always serene, always cheerful and always most quiet. His conversation was so redolent of the holiness acquired in the school of Blessed Peter of Alcántara that, when he was speaking one day at Toledo with St. Teresa about matters concerning the better state of his province, she, suspecting that his devout and simple conversation had been drawn from the company of Blessed Peter, asked whether he had at some time been familiar with the holy Father? To whom he said: Not only did I obey him long as a subject; but I also clung to his side as a companion for many years. Hearing which, the holy Reformer, knowing that only most chaste eyes and most modest countenances had ever pleased Peter, the friend of God, raising the veil from her eyes (which she had covered), said: Why did you not tell me of this before, so that I might have been able to speak with you with uncovered face? Adorned, therefore, with many virtues, he twice most worthily discharged the office of provincial; twice he went to Rome out of obedience to the holy Father for the increase of the reform. Finally, falling into his last illness, with serene and tranquil countenance, his hands composed within his habit after the manner of the Friars Minor, like one sleeping he passed to the eternal vigils of heaven in the year of the Lord 1600.

[211] Likewise Francis de Melo. The venerable Father and servant of God Fr. Francis de Melo, a Portuguese, among the first authors of the Reform, was a companion of Blessed Peter of Alcántara; on account of his admirable virtue commonly called St. Fr. Francis: the perseverance of his penance and holiness declared him an image of perfection until the end of his life. Made certain by God of the hour of his passing, intent on seraphic loves, he awaited the last moment; often visited by St. Anthony of Padua, he seemed to converse with him familiarly; as he himself related to the infirmarian, to whom he also foretold the hour at which he was to depart from the living; and to the physician warning him of the small space of life (which remained) he answered: Your lordship knows little of this hour, which is known to God alone, since He is Lord of life; and He does not will that I die either today or tomorrow; but after three days at the twelfth hour. And at this moment he is reported to have rendered his soul to God, leaving signs of the beatitude of the soul which glory had received. His body, buried in the church of Zaraicejo, where there is an infirmary of the Brethren of the convent of St. John the Baptist of Viciosa, in the chapel of the Holy Spirit, was found incorrupt after ten years; and again after fifteen more was found in the same state. Dust from the same sepulchre works various wonders.

[212] John de Alburquerque, The venerable Fr. John de Alburquerque was not inferior in holiness to the other companions, and therefore most dear to St. Peter of Alcántara on account of the candour of his spirit and his continual exercises of penance, which made him a witness of many of the things which God was working in St. Peter. Whence after his death, when he had heard various wonders being narrated of his penance, he used to say: I dare to say of those things which I saw with my own eyes, of his penance and prayer, that they differ in nothing from those which are written of the holy Father Francis, although in some rigours they surpassed him. John too was renowned in life for the fame of holiness, which after death he notably increased among his devotees by signs of incorruption and other gifts. (Is this perhaps that anonymous writer who first of all composed the little book on the life of St. Peter of Alcántara, of which Fr. John of St. Mary makes mention, chapter I?)

[213] Christopher Bravo, The servant of God Fr. Christopher Bravo, of whom mention has often been made, was master of the chapel and accountant of the church of Zamora. He received the habit of the Reform from the Blessed Father himself, by whom, on account of his notable virtues and prudence, he was shortly created guardian, and then provincial. His sufficiency in ruling, and the various adversities endured and overcome, both at Rome and in the province, for the defence of the Reform, are spoken of in the writings of the chronicles; to which indeed it will add the greatest credit that he seemed to be singularly chosen by God to be set over the burden and protection of the whole Reform after St. Peter's death. Most zealous for the salvation of souls, he enjoyed also the graces of the Queen of angels; and while he was watching over the foundation of a certain convent, the hour of death being foreknown, with countenance wonderfully shining he sent his soul to those above in the year 1573, his body being left in the town of Navalsauz at the Puerto del Pico. (From which again the opinion of those becomes very improbable who will have it that he was deprived of the office of provincial in the chapter at Bobadilla, not without disgrace. See above.)

[214] Gaspar of St. Joseph. We shall give the last place here to the venerable brother Gaspar of St. Joseph, who, a native of the city of Baeza, and hearing there the wonders of St. Peter narrated, a youth scarcely fifteen years old, hastened by night from his home to the same Father. Having found him in the convent of the town of Arenas, he received from him without delay the habit of religion; for St. Peter had recognized that he was called by God and would one day be a great ornament of his reform. On account of his candour and virginal modesty intimately loved by the Blessed Father, he had in him both a master of heroic virtues and a daily instigator. Called by him by the name of his little sheep, he responded in everything with such innocence of purity that you would have said that in him the first-formed of nature had not sinned. Often, praying before the image of the most holy Virgin, he was seen to shine in face with an angelic splendour; such intensity of divine love was found in him that, inflamed in heart, he was often judged by the physicians to burn with an acute fever. He was wonderful in ecstasy and rapture; most welcome to the company of St. Teresa. Master

of novices almost his whole life, he trained men distinguished in virtue, who were the foundations of the Reform, and of whom some shed their blood in the lands of the infidels for the truth of the faith; others became heirs of his fervent spirit, which he himself, like another Elisha, had received as left him by his Father; and he was also made illustrious by God with miracles. Singularly devoted to the devotion of the most holy Eucharist, on the day of its solemnity he fell ill, when he had returned from the public procession. Then, having foretold the hour of his death, imitating the holy Father Francis, naked on the ground, holding in one hand the image of the crucified and in the other a candle, amid hymns and divine praises, without any sign of pain, he gave up his soul to the Saviour in the year of salvation 1575, in the convent of Villanueva de la Serena, of which he was guardian.

[215] [The growth and fruits of the Reform instituted by St. Peter, as far as the world extends.] By these so illustrious men the poor little family of the Discalced (St. Peter of Alcántara its author), striking deeper roots in the Franciscan vineyard, daily produced new offshoots everywhere on earth; while in various kingdoms the pursuits of the new Reform, the foundations of provinces, and the examples of religious life, both in penitents and in martyrs, increased the wonderful beauty of the seraphic Order. But the distinct narrative of all these, excellently described in various histories, we leave and recommend to those who, from love of virtue, delight to contemplate and recognize the renewed splendour of the apostolic life, the wonderful austerity of the ancient anchorites, the constancy of the primitive Church in the profession of the faith, expressed as it were in renewed characters. In this place only it will be permitted to add certain conspicuous men who, coming forth from the school of St. Peter, furnished very many authors with the most abundant matter for eulogies. Among the first disciples of this Saint, therefore, I think the venerable Fr. Peter de Alfaro may not undeservedly be numbered, a man most exquisite in learning and religious discipline. He, set over certain other religious of his society, at the instance of the catholic king Philip II, was sent across into the Indies and founded the province of St. Gregory the Pope in the Philippine islands: thence, carrying the evangelical seed into China or the Chinese kingdom, having suffered many things there, he at length established convents in Macao and Malacca and other places; which afterwards grew together into the province of the Mother of God, under which they still continue with saving fruit among the Indians. To him is to be subjoined, as his companion, the venerable Fr. John Baptist of Pesaro, who, an Italian by nation, passing over from the Conventuals to the institute of the Discalced, crossed with the aforesaid father Peter de Alfaro into the Indies for the conversion of souls. Succeeding him in the government when he had died for zeal of religion, he instilled into all everywhere the opinion of his holiness and the most illustrious marks of Christian charity, while by unwearied exercises of preaching and piety he brought very many infidels into the bosom of the Church. Nor yet did all things succeed so prosperously for him but that the demon, opposing himself, stirred up against him various kinds of tribulations, at that time most of all even from those of the household of the faith; which, overcoming them by unconquered constancy with the shield of prayer and patience, matters being settled as occasion allowed, he resolved to return again to Spain, and thence to go to the supreme pontiff Sixtus V. And because he had formerly been very dear to him in the Conventual fellowship, in the companionship of studies, and was now the more acceptable on account of his illustrious deeds, he was persuaded to remain in Italy; where by a singular indult of the same pontiff he undertook the reform of some convents, from which religious instructed as ministers and workmen might go forth the more usefully to the harvest of the Indies. At length, having everywhere left traces of his admirable life and religious zeal, he holily ended the course of his laborious journey in the convent of St. Lucy at Naples. To him, after an interval of [ ] years, there has lately been added this thing worthy of memory, that by the kindness of the most holy pontiff Clement IX, the deposit of his body, together with the aforesaid convent of St. Lucy, was lately transferred to the Discalced of the province of St. Peter of Alcántara, as though he had foreseen that the rivulet would return to the fountain of his Reform, the disciple to the master. In the province of St. John the Baptist, which took its beginning under St. Peter of Alcántara in the convents of Elche and Loreto, very many religious of great virtue became renowned for the perfection of their life. But notably above the others Blessed Paschal Baylón is made illustrious by the frequency of miracles, the merit of whose life, as the Church has adorned it with the privilege of beatification, so the devotion of all Spain most urgently solicits that it be glorified with the rite of solemn canonization. (Which was also done by Alexander VIII.) From the above province of St. Gregory of the Philippines, by various missions to Japan, the progeny of St. Peter brought back copious fruits of souls in the same kingdom; until the bonzes, ministers of idolatry, stirred up against this evangelical fervour of preaching, put Blessed Peter Baptist with five companions and seventeen Japanese associates to the cross for the confession of Christ and crowned them with glorious martyrdom. Whose martyrdom, three from the Society of Jesus being added, Urban VIII, supreme pontiff, in the year 1627, having approved it by solemn judgment, proposed to the veneration of the universal Church. That a more copious band of martyrs afterwards followed the aforesaid, various relations have confirmed by public faith, of which some also at Rome demand the authority of the Church. Meanwhile, not without great increase of the Church and glory of the Franciscan religion, it is right to gather from all that what was once written from that province of St. Gregory to Philip IV, catholic king of pious memory, is true: namely, that from that province religious most zealous for the faith passed over into Japan and China, very many of whom, emulating the martyrdoms of Lawrence and Vincent, are recognized to shine like pyropes and carbuncles in this eastern church. And we understand their number up to the year 1667 to be forty-four, but of seculars three hundred, namely those enrolled in the fellowship of the third rule; others of diverse sex and age above four hundred, collected by a more certain reckoning. From which it will easily be permitted to bring a sincere judgment, the matter being perceived, of how much profit and adornment accrued to the seraphic Order and to the catholic Church herself from this reform of St. Peter of Alcántara. For both the most splendid crown of martyrs adorns and illustrates the solidity of the faith among the infidels; and by the renewal of the apostolic life and the increase of provinces it commends the holiness of the same religion among catholics. So that not in vain does Fr. Martin of St. Joseph, distinguished for religion and learning, seem to have observed (as may be seen in the exposition of the Rule of the Friars Minor, page 793) that almost all the reforms of our age can be called daughters of St. Peter of Alcántara; whom, in describing the harshness and poverty of habit and life of their institutes, they strive and study to imitate as their principal model.

BOOK FOUR.

Of the Theological virtues and the gratuitous gifts granted to St. Peter of Alcántara.

Faith. So far we have surveyed many illustrious things of the life of St. Peter of Alcántara; now the perfection of the Christian virtues persuades us to look more deeply into the foundations (on which these rested), which, placed upon the rock, Christ the Lord, were more wonderfully joined together by faith, hope and charity. And as the very truth of the deeds shows that in the prodigious Man many things exceeded the powers of nature; so it will more easily be plain to one considering divine grace that the connection of the virtues, by which, as by steps, one ascends to that summit of divine contemplation, left nothing empty in him. Hence that faith, without which no one can please God, was so firmly fixed in the heart of St. Peter that he held its truths more certain than all things which are seen by the eyes. Whatever ecstasies or revelations he had from the divine benignity, he never permitted himself to be persuaded by them of anything which he had not first weighed on the balance of the same catholic truth; and therefore he suffered no temptation from them. He used to say that the mysteries of the faith are held more certain when the human intellect furnishes fewer proofs for them: for the wisdom of God alone confounds the narrowness of our capacity and lifts up the humility of obedience; since it illuminates the darkness of ignorance with those things which no one besides Him can either grasp or explain. He preached profoundly to the people on the mysteries of our faith, exhorting them frequently to renew the recollection of them. In the fields he sought out shepherds, in the farms and villages poor people, and children and men, whom he might teach the articles of Christian doctrine. To these, lest he should take away from them the time of seeking their living, when they flocked to the door for the sake of alms, he first ministered spiritual sustenance with the greatest patience and charity according to the measure of their capacity, often inculcating the same things on the same persons. With most ardent zeal for the propagation of the faith, what was not permitted to himself he procured in others; namely that the religious of his institute should pass to the lands of the infidels for the sake of evangelizing. For this same cause he was tormented with great grief on account of the most grievous loss which the Church suffered in his age from the pestilent dissemination of the Lutheran heresy. Therefore above all he impressed more diligently on all the necessary obedience due to the head of the Church, the Roman pontiff; but especially he solicitously persuaded his brethren that in those things (which pertained to the business of the reform) they should direct everything at the nod of the vicar of Christ.

[217] He had the holy Scripture almost always in his hands. He handled the sacred letters almost always with his hands; so that by familiar use of them he held the greater part in memory. At every word (which he heard uttered from the holy Gospel) he was accustomed to rise and bow profoundly, showing the inmost reverence for it in his heart. When he explained the mysteries of the faith he seemed ordinarily to be rapt out of his senses and illuminated by the Lord with light from above. One day, admonishing the religious about the veneration which is due to the dogmas of the faith, he said: When you read the Gospel, take care that with joined hands, and with modest composure and attention, you perceive the things which it contains, namely how God became incarnate. And here, rapt by vehemence of spirit, he repeated the same words from time to time in a louder voice; until, carried up in the highest contemplation, at those words: God took human flesh, uttering a voice like thunder, he ran with great impetus to his cell; there his soul, filled with heavenly ardour, held him in a most sweet ecstasy for more than three continuous hours. Once a religious of his Order, returned from Italy, had visited the Blessed Father lying sick in his cell. He, relating among other things the sensible devotion which he had experienced in the holy house of Loreto, when he had adored the sacred pledges of the Incarnation (which are kept there); the memory of this mystery penetrated so deeply into the heart of St. Peter of Alcántara that it drew from him a most piercing cry. But the religious, ignorant of this habitual affection, fleeing from the cell, left the servant of God rapt in the highest contemplation of the mystery; until the others from the convent, running up more opportunely, found him in the same state.

[218] He is rapt into ecstasy hearing In the beginning was the word. One day two religious initiated into sacred Orders had received a precept from the holy Man to prepare themselves to sing Mass. One of them, to make a trial of the chant, had withdrawn into the garden, where St. Peter then happened to be intent on contemplation. And so, when he had heard the words of the gospel In the beginning was the word, etc. intoned by the aforesaid religious, kindled in spirit, bending knees and head, and caught up like a wheel in a most swift flight to the door of the convent, and thence through other doors without

any hurt was carried along, raised more than a cubit from the ground; until he came to a stop before the most holy Sacrament in the church, rapt in the highest ecstasy. Some religious, who could not overtake the Saint, when they had caught him in that state before the high altar, first waited for some time for him to return to himself; then tried with every industry whether he retained his senses. At length they certainly found that he had remained motionless like a column; because He who had rapt his soul had firmly fixed his body, and He who kindles faith had wholly absorbed him also in the light of the mystery. He was moreover endowed by God with that special faith which the apostle has named given gratis, and which is superadded to the former. This indeed is a great confidence in the divine goodness, from which the saints believe that they can obtain whatever they shall rightly have asked of God; Christ promising that they can even remove mountains and work other astonishing things, when it shall be necessary. Testimonies of this faith were the so many prodigious events in the life of St. Peter of Alcántara, by which he quite often crossed most rapid rivers dry-shod; trusting in the divine omnipotence, often in the greatest necessities he had divine help present, miraculously favouring both himself and his religious. Hence too, so often by devout exhortations, he stimulated his religious to this virtue by the immense benignity of divine providence; so that those whom faith had taught to rely on no human help, confidence might render the more certain, trusting to obtain all things in God.

[219] Hope. St. Peter of Alcántara nourished in his breast, as a companion not unlike confidence, hope, which amid the storms of this life is not undeservedly wont to be called the anchor of the soul; as it is a medicine against human inconstancy, a bond of divine grace and an inestimable pledge of glory. This virtue clothed him with heavenly light from tender years, and sustained him like a solid column through the whole course of his life: with this as mistress, while still beset by human allurements, he learned most constantly to escape their snares, to despise their pomps together with the world, to direct his only hope to the goods above, and to hold all else as nothing; nay, when, already mature in years, he had subdued his body with the greatest penances, and they urged him to indulge it with some rest or refreshment, he used to answer: This is not the place of solace; for I expect all rest in the heavenly fatherland, whither I hope to go. For the success of all things, especially future ones (which ripen with time), he raised his eyes to heaven, whither he had sent the affection of his heart; saying devoutly with the royal prophet: In thee, O Lord, have I hoped, let me not be confounded for ever. And he was so far from placing hope in princes or in any man whatever that, when very many magnates of Spain offered him their favour for his affairs, he either very rarely would use it, or, if he sometimes used it, he regarded them more attentively only as instruments of divine providence. The same virtue he inculcated on all his devotees in any tribulation or claim, saying: Hope in God, who is able to heal all; fix your hope in Him; He will bring all things to the desired end by opportune means. Of which virtue in the Saint himself so many contradictions overcome, so many difficulties vanquished, give proof; having struggled with all which, he gloriously attained his primary intention of the greater glory of God.

[229] Relying on this hope he undertakes things greater than human strength. The divine liberality had granted another kind of hope, while, by increasing the degrees of grace, it wonderfully strengthened human powers by them: for, weak in body and complexion, he was also made infirm by various accidents, so that he was sometimes lawfully and necessarily bound to indulge them. Yet he did not on that account admit the received rules of human prudence; nor follow even the counsels of the mystics, who not uselessly advise one to measure one's own powers. For so the Saint himself in the treatise on Prayer, part II, chapter II, notable v: "Some are found who keep neither time nor discretion in their exercises when they receive favours from God; and to these I think prosperity itself is sometimes the cause of danger: for there are many to whom grace seems to be poured out in full bosom, and therefore, on account of so sweet a converse with God, they are wholly occupied in it, frequenting the pursuits of prayer, vigils and macerations of the body; so that nature, unequal to such burdens, is at length compelled to succumb. Whence it comes that many weaken the stomach and the head; so that they are rendered useless not only for labours, but even for these same exercises of prayer. And so in these things great discretion is to be used, chiefly in the beginnings, when the fervours and consolations are greater, and experience and discretion less; so that thus we may temper our steps in this way, lest they fail in the middle." But, these things being neglected, he more happily measured nature not by its own strength, but by that which he could receive from God. Whence, while of other saints, the Holy Spirit moving them within, many wonderful things are narrated which seem to have the appearance of rashness, both in undergoing martyrdoms and in testing divine providence; of our Saint things so astonishing can be written that they could weary even the greatest weighing; since it is observed that he obtained all that he hoped for. For he had fixed in his heart the words of the seraphic Spirit, when from St. Bonaventure he declared: "O heavenly hope, which obtains as much as it hopes." Hence too he devised against his own body many kinds of torments, any one of which could by its nature have destroyed it; had not hope, laying hold with it of the defences of divine help, added courage and vigour. Hence, among other things, when on a certain difficult journey he was invited by a devout person to carry some provision for the way with him, he flatly refused, saying: It matters nothing; God will provide for us; and he enjoined on his companion not to receive the same. The latter, lest he should seem to have refused the pledges of devout affection, did not neglect to ask for pieces of bread and a few fruits; which St. Peter of Alcántara, knowing it, by no means allowed, but rebuked him gently thus: "Have I not always told you to hope in God and in His mercies? Trust firmly in Him; for He alone furnishes opportune helps in the greater necessities." For various examples in the context of his history prove that he very often experienced these wonderfully, both on journeys and in his convents. Nor in vain is he believed to have tempered that prophetic saying in Psalm 45, "Cast thy care upon the Lord, and he shall nourish thee," with the admonition of his master Christ the Lord, Luke 12 and Matthew 6: "Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Seek ye therefore first the kingdom of God and his justice; and all these things shall be added unto you." The same shone forth in other events, in which, applying the industry of human wit, all difficult and many impossible things were thought to deny a prosperous outcome; had not hope, which animated confidence, more eagerly promised itself everything from the propitious Deity, and the divine benignity more promptly duly furnished it.

[221] Charity toward God. Charity, the queen of the Christian virtues, seemed to have erected so sublime a throne in the heart of St. Peter of Alcántara that he recalled to it all his affections, desires and thoughts: For "this, incapable of corruption (as St. Prosper wrote, On the contemplative life, chapter II), subject to no vice of mutability, the end of the heavenly precepts, the death of crimes, the life of virtues, the palm of the victors, which faith conceives, to which hope runs, and which all progress serves, from which lives whatever there is of good work." Hence by any motive whatever concerning the supreme good that occurred to him, he was so vehemently kindled that he could not be contained within himself without either terrifying any who heard or pricking the devout to compunction by fiery sighs and most piercing cries bursting out from the inmost heart. For our St. Peter also aptly described the practice of this affection thus in his exercises, part I, chapter XII, admonition VIII: "There are some so inflamed with the love of God that scarcely does any image of Him occur to the memory without their bowels melting with love of Him. And these do not need discourse or considerations to excite this love any more than a mother or a spouse needs them to rejoice when talk has fallen on the son or spouse. Others also, not only in the exercise of prayer but also outside it, are so absorbed in God that for His sake they seem to forget all things, nay themselves. For if we experience that this can sometimes happen in sensual love; how much more is it to be believed that the love of that infinite and uncreated beauty can effect it, since grace is far more powerful than nature or fault." Once St. Peter of Alcántara, lying in sickness, felt his heart so vehemently transfixed by the dart of this divine love that, bursting into a voice like thunder, he roused the infirmarian. He, suspecting that some new mishap had come upon the sick man, running up found him most like one dead; the cause of which, to be ascribed not to the disease but to the violence of affection, St. Peter himself afterwards disclosed to his confessor. The mere mention of divine love so moved him that he willingly granted to anyone who asked, out of respect for it, anything whatever, even difficult. Whence often his penitents and other devout persons, by asking for the love of God, extorted the more readily many things (to which he was most of all averse). Sometimes, blazing with this sweet fire, neither able to be held within the narrowness of his cell nor sufficient to bear the anxieties of his heart, he flew out into the fields, so as even thus to temper with the cool of the air that part of the fire with which his body burned. Which can by no means seem wonderful, since we have already noted elsewhere that even the snows falling upon him were sometimes melted, and it will be confirmed by the following event. One day, feeling his body too seized by the flame of this divine fire, he ran into the garden, and there very promptly plunged himself wholly up to the neck in a frozen pond; and he remained in it for such a space of time as would certainly have sufficed for anyone else to extinguish all natural heat, and life itself too: yet by a wonderful prodigy of divine charity the ice was seen to dissolve, and the pond to boil like a seething pot; because the heart of St. Peter of Alcántara, kindled within, had made the water boil by the ardour of his body. Nor is he to be esteemed inferior by this deed to the three Babylonian children, since they, coming out of the furnace, are preserved by heavenly dew extinguishing the fire; he, kindling the icy waters with his body as a furnace, is neither killed by the ice nor burned up by the boiling of the water.

[222] Treating of God, he is frequently carried out of his senses. Moreover, how fiery and glowing were the words and conversations which he held about this divine love, various events indicated in his deeds proved, of which it will not seem unwelcome to add in this place, though but one, this specimen. One day St. Peter had gone to the house of a certain illustrious woman, his penitent, in the village of Belvís. Here he began, before her and her daughter, to weave a quite devout discourse on spiritual things, taking occasion from the current festival of the two apostles Philip and James; whose faith in and love toward Christ

he magnified excellently, showing that they had encountered all difficulties; then from a spiritual book, with fervent affection, he read out these words: "My God, make me wholly kindled and enveloped by the coals, flames and fire of Thy love, so that I may be turned into Thee, and Thou into me." And he uttered this with so penetrating a voice and in a manner so breathing piety that from then on the aforesaid lady was kindled with her whole soul to devotion. But most of all the daughter, laying aside entirely the care of all earthly things, so applied herself to the pursuit of prayer that, making notable progress in it, she superabounded with heavenly favours. She was a Maldonado by family, whose memory will recur elsewhere. So diffused was this love of the holy Man that he would willingly have divided himself into as many hearts as the world contained men; so that thus he might abound the more in divine praises. Hence, often calling on all creatures to the divine praises, he was heard to exclaim thus: Come and help me, O ye heavens, and earth, and holy angels, to praise the Lord, and to make return for so many favours with which His immense benignity has heaped us. My obligations exceed all measure; and therefore do you rather succour my defects. You inflamed seraphim, who know best the nature and force of love, bring me help; since I feel myself wounded by the dart of love, and acknowledge the debt of loving in return; yet I find no remedy and relief of the torment. Thou who didst cleanse the lips of Isaiah with a fiery tongs, kindle this my soul with Thy most ardent love; so that I may love nothing but my Lord, rest in Him alone, and live for ever and ever. With these and other like signs of divine love, the heart of St. Peter of Alcántara, burning, continually belched forth in masses the flames of its hidden ardour; so that the greater the torments and penances to which he subjected his poor body, the more the fire hidden in his heart grew, and burst forth outside too. He kindled the same fervour so wonderfully in others to whom he spoke of divine love that the holy Man himself was thought to be out of his mind even by those to whom this wonderful kind of love was unknown, since they charged that, in uttering his words affectionately, he lost decorum in the gestures of his body. Hence too St. Teresa noted these things about him in the sixth mansion, chapter VI: "I knew a certain Fr. Peter of Alcántara, whom I consider a saint according to the things which he showed in his life, to have been sometimes held by those who heard him for one out of his mind. And truly he was such, if we look at that holy madness and inebriation with which that holy prophet, overflowing, fervently called upon all creatures, heavenly and earthly, in that Psalm Benedicite, to praise God. O happy madness, brethren, if the Lord would grant it to us! O unhappy times, O miserable life, in which such folly is so obscure and unknown. Happy those to whom God shall have granted such grace; that they may be made partakers of folly of this kind, and may help themselves by the example of others. Let us rouse ourselves, therefore, to the divine praises; and may all creatures help us for ever and ever. Amen." One day St. Peter was preaching in the city of Plasencia before a numerous people on the immense love of God, by which He accomplished the mystery of the Incarnation. While, therefore, by the weight of his reasons he was persuading the assembly more effectively of the causes of mutual obligation, he was seen to be so vehemently kindled with the desire of it that, deprived of his senses, he was suspended for a very long time in the highest ecstasy. At the wonder of which very many were greatly pricked with compunction and roused to desires of divine love; and finally, when the servant of God had come back to himself and was escaping after the thanksgiving, they devoutly followed him everywhere with the highest veneration as an angel incarnate. He, however, joining by this bond of exercise days to nights, actions to meditations, as much by words as by affections and works, always enjoyed God; nor did he ever omit the least thing or point which involved the most prompt compliance with the divine will. Whence very many religious who enjoyed his company more familiarly are written to have confirmed by oath that there is found no precept or counsel in the gospel which was not most entirely observed to the letter by their aforesaid Master.

[223] Charity toward the neighbour. You will rightly call charity toward the neighbour the daughter or sister of the above virtue; which, as it fulfils the law, so gladdens God, into whom it is poured back. Hence St. Peter, compassionating the misfortunes of others as his own, busied himself with every zeal and diligence to succour them as promptly as possible. For this cause he sometimes undertook most difficult journeys; namely to reconcile the minds of citizens and of other persons and families with one another; nay, to console penitents and other devout persons in some grave tribulation. All, made serene at his mere presence, laid aside the sadness of their minds; and as we know that ice is melted by the sun, so we have learned that all coldnesses whatever were dissolved at the warmth of St. Peter's charity. For this reason he often interrupted the solitude and converse by which he enjoyed God in prayer; when necessity compelled him either to go out of the convent or to listen patiently to those coming to him. Nor did he perform these offices of charity by the sweetness of words only; but he also spent every effort, and pressed for divine help with prayers and penances too, until he knew that the need of the petitioners had been relieved. This he did most attentively above all for the conversion of sinners and the perseverance of the converted. Hence also he never judged unfavourably of the deeds of others or played the censor; and he inculcated the same on his brethren with various instructions thus: Sons, it is an evident sign that God assists some soul when it finds good in evil; as others presume to seek evil in good: for each one utters with his mouth those things with which his heart overflows. For so the soul full of envy or malice does not cease to pronounce the same with its tongue; but that which possesses charity thinks and speaks well of all, judging that all serve God more perfectly than itself. St. Peter of Alcántara manifested this virtue in a wonderful manner by bearing meekly the injuries inflicted on him. For as, tenacious of any benefit whatever, he never neglected to make a return, at least by the reward of prayer; so, forgetful of offences, he rather held them in the place of a benefit than was in the least indignant: since he rejoiced the more to be contradicted or calumniated. He also commended the same to his religious, that the things which might have happened by some secret judgment of God they should the more willingly excuse, by the office of charity, in human contradictions. The same virtue, so far as religious poverty permitted, he also showed to the neighbour by external work; so that, the poorest of all, he nevertheless relieved the need of others by the alms of the rich. Hence too in his own convents he was the first to minister to the beggars at the door; to wash their dirty heads and limbs, to mend and wash their clothes, and to show them all the offices of piety which the bowels of mercy could more abundantly conceive. Others, whose nakedness seemed to cause them shame, he sent back to spiritual friends to be clothed; and thus the charity of St. Peter embraced and cherished with fatherly affection all whom want or necessity offered as sons. For the sick he exercised a singular solicitude also by assiduous offices of humility; so that, when often admonished by the other brethren appointed to this care to spare his weakness and leave the task to be discharged to them, he answered: Sons, this is my office above all; in which, if any defect or negligence shall occur, know that God will require an account of it from me rather than from you. Outside the convent he frequented hospitals and the houses of private persons, whom, especially those labouring privately in a public necessity, he succoured with that industry and diligence by which they could more fittingly be both freed from want and rescued from the danger of offending God.

[224] Certain particular deeds. One day, in burning heat, he was making a journey toward the town of Torrejoncillo, when the ardour of the sun and the roughness of the road, as he languished both in strength and with thirst, compelled him to seek a remedy from two women whom chance had offered: but they, by protesting their own necessity, turned the holy Man to compassion for them; so that the help which he was asking of them he himself more opportunely showed to them, labouring as they were both with thirst and with hunger. A wonderful exchange of piety indeed, when St. Peter, forgetful of himself, raising his eyes to heaven, obtained help for them thence whence he scarcely presumed to ask it for himself, and, turning to the women, said: Go back under the shade of that broom, and there you will find a remedy for your need. Obeying, they find in the place he had indicated half a loaf, whose taste and whiteness, as compacted by a heavenly hand, was able to quench both thirst and hunger. But the very charity of St. Peter took away the value from this miracle; since, neglectful of this order, it was noted to put the need of others before its own danger, nor to succour itself even in the least. Once St. Peter of Alcántara was making a journey with a certain religious of noble birth, who, lately passing from the world to religion, had not yet learned to lay aside domestic delights or the softness of nature, and to accustom himself sufficiently to the harshness of religion; although by fervour of spirit he had overcome many difficult things too. He, according to the usage of the religion, going barefoot on a long road among precipitous rocks, both bloodied with blood and failing from weariness, strove to follow according to his strength the footsteps of the Father going before; but he drew forth from him so much compassion that, often invited, he was at length compelled by the sweet violence of words to put himself on the Father's back, and thus to be carried for a long space, and to repeat this also in various places where a more difficult passage occurred. In a truly wonderful spectacle of piety St. Peter was seen, moved by compassionate tenderness, to put his back, bent with age and continual macerations, under the younger man, and with a doubled burden as it were to soften in some manner the very rocks with which he bloodied his feet; and, had he not drawn strength from above, to succumb unequal to the burden. Nor was St. Peter of Alcántara accustomed most promptly to perform all offices of charity only when present, but even when he was far absent, by the impulse of divine power, to bring wonderfully the same remedies to devout persons in need. There was in the town of Arenas an honourable man, Baltasar de Frías, most deserving of St. Peter and his religious; whose son, six years old and very dear to his father, the violence of a disease threatened with death through four huge suppurations and an acute inflammation. Which being more certainly understood from the judgment of the physicians, the father withdrew from the sight of his son, so as to temper the bitterness of his heart by a release of tears. The thought of St. Peter's absence increased his grief, by the merit of whose presence he did not doubt that he could obtain from God the health of his son. But not on that account did the devout man lay aside hope, since even so he implored with great confidence the help of the absent St. Peter; nor did the divine benignity dispose that it should be vain for him, which, manifesting to St. Peter of Alcántara the necessity of his devotee, willed that, though most far distant, he should orally bring the aforesaid man glad news of his son's health, and console him wholly. For he, astonished at the saying of one present, and he soon vanishing, flew to the room of his sick son; and although he saw that he was still held in danger, he by no means doubted that he would come through safe. Hence he related the event to those standing by, and with them extolled the wonders of God by the charity of His Servant; until, to the astonishment of

even the physicians, the sick boy shortly recovered entirely, and all ascribed it more certainly to the merits of the same St. Peter.

[225] Patience and constancy in adversities. From the preceding root of charity there sprang up a wonderful constancy in adversities and patience against calumnies. For he who firmly persuaded himself that nothing was moved except by God willingly forgave everything for His love, though adversities and insults. It would be necessary to weave a catalogue of the days of the life of St. Peter if we wished to collect examples of these virtues; which, so wonderful in him, can more easily be made credible to us when confirmed by the mere use of a proverb: for when anyone felt himself moved with just indignation, it became current at that time as a phrase of reply that there was need of the patience of Fr. Peter of Alcántara. In the business of the Reform he overcame many and various difficulties with unconquered constancy; he bore most grievous calumnies, reproofs and bitter mortifications with humble patience, so that he betrayed no sign of a sick mind. Often assailed not with words only but also with blows, he knew no other defence to oppose than that, raising his eyes to heaven, he prayed for his persecutors. Thus, when by virtue of the pontifical diploma he had obtained the faculty of receiving anyone into his institute, he had then induced a certain distinguished canon, Christopher Bravo, first to distribute his goods to the poor. He, obeying the counsel and charitably giving away all his goods, made the authority of the man of God odious to his rivals, and innocently stirred up strong persecutions against him. In which the holy Man suffered things so atrocious and unworthy that sworn witnesses in the process of canonization deposed that they could scarcely be described; but that he with the innate serenity of his brow and the imperturbable tranquillity of his mind sustained all the assaults of anyone whatever, and sometimes even reproved for impatience the religious themselves who were impatient of his injuries, and, turning to God, often invoked Him thus: "Glory be to Thee, my God. Now I rejoice that I am truly known for what I truly am, and so they treat me rightly, as I deserve."

[226] A most illustrious example of these virtues. On a certain journey, having entered a convent of religious for the sake of lodging, he was inhumanly received, because, being asked for the pontifical diploma, he was accused of novelty. Hence, assailed with injuries and abuse, he is ordered to be stripped of his habit and, according to the custom of the religion, to be beaten with scourges as an apostate. Which he being ready to bear humbly, when he had shown his body girt with hair shirts, wasted with fasting and furrowed with disciplines, he struck his adversaries with such shame that all, confounded at the spectacle, chose rather to withdraw than to look on him or touch him. And so he, left by his accusers in the midst, having put on his garment, gave humble thanks to God for this bread of tribulation. Then he did not hesitate to go out of the convent, and, to provide for the refreshment of his companion, to beg alms from house to house, and thus to pursue his journey the more eagerly. So too, when he understood that other religious of his institute, making journeys, had been ill treated in certain places, he took thence occasion of rejoicing, and excused the adversaries, and admonished his own not to presume to complain; but to cover it up with others, even seculars, out of the affection of piety. (This very thing is explained a little more fully in the narrative concerning St. Peter of Alcántara held by the most eminent Lord Cardinal Sacchetti, relator of the cause of canonization. Namely, on the 12th day of April in the year 1660, in the congregation of sacred Rites held before the supreme pontiff Alexander VII, the most eminent Sacchetti delivered from writing the narrative of the life, deeds and miracles of blessed Peter, which Don Francesco Maria Febei, archbishop of Tarsus, then secretary to the congregation of sacred Rites, had drawn up according to his office. In this narrative, therefore, the following things are read. Peter returns into the Spains, the brethren of the Observance taking it ill that he had undertaken, under the obedience of the Conventuals, the charge of founding provinces of a stricter Rule. And behold he became a stranger to his brethren, and a pilgrim to the sons of his mother. For once, fatigued from a journey, when he had come to a convent of the brethren of the Observance, the porter, having recognized him and led him into the cloister of the convent, shut the door, and assailed him with innumerable insults as an apostate. And as if it were too little to assail him with his own abuse only, he called together many companions to heap reproaches on the servant of God. The brethren, judging even this not enough for his demerits, against whom they had obtained the right of insult, demand the right of scourging, and resolve to beat him with scourges according to the custom of the religion. Wherefore they command Peter, with bare back and bended knees, to expose himself to the blows of all. But he, obeying the orders, following the footsteps of Christ, "who did no sin, neither was guile found in his mouth, yet when he was reviled, did not revile, when he suffered, he threatened not; but delivered himself to him that judged him unjustly," not only assented, but earnestly asked to be beaten with scourges; and he bared his shoulders for himself, gave his back to the scourges and his cheeks to the palms. But the Lord did judgment for them that suffer wrong, He who also was ready for the scourges. For the brethren, beholding Peter with bared shoulders, girt with iron chains, a rough hair shirt, and a plate rough with holes sprinkled with blood, moved by that spectacle turned backward, and did not fall, because the Lord put His hand under them: nor indeed was it difficult for religious men to decline from evil and do good. Insults therefore were turned into feasts, contumelies into praises, reproaches into admiration, and they would scarcely let Peter, their guest and brother, go from the arms of their charity. He, however, the brethren being now converted by the example of patience to a better life, declining quickly from refection and departing from the convent, hastened to arrive whither the spirit drew him [Acta Canonizationis S. Petri de Alcantara et S. Mariae Magdalenae de Pazzis, collected by Domenico Cappello, p. 21 and following. Rome edition, 1669.]. From the preceding narrative it appears what is the style, what the manner of those relations. They bear the character of an encomium. For the rest, of how much moment documents of this kind are anyone will easily conclude from the following words. Immediately, therefore, Don Febei, for the clearer evidence of the most holy life, virtues and miracles of Blessed Peter, collected a compendium of all things that had been done in that same cause, and sent it to the lords cardinals and consultors of the sacred congregation, which we here therefore omit, lest we be too prolix, because it agrees with the Relation to be set down below [Acta Canonizationis S. Petri de Alcantara et S. Mariae Magdalenae de Pazzis, collected by Domenico Capello, p. 3.].)

[227] Likewise another. St. Peter of Alcántara was lying gravely ill in the convent at Arenas when, by divine inspiration, he signified to the religious that he must go to Ávila, so as to furnish help to St. Teresa in the execution of the Pontifical diploma. Nor could he be moved from his purpose by any prayers whatever, but he was seen, aggravated by disease, to rise from bed and, carried on a certain beast, to undertake the journey. He had come to the inn of Puerto del Pico, where, thrown on the ground by the necessity of resting, he had leaned his head upon a stone, on which his companion had put his mantle. Meanwhile the beast, having by chance entered a nearby garden, had gnawed certain vegetables and herbs; which, being observed by the innkeeper's wife, kindled with anger, she shuts up the beast for the damage, and, turned to rage, pours out abuse and reproaches against St. Peter and his companion. But when she noticed that they were meeker under everything, becoming more insolent, she doubles her injuries, and as a pledge violently snatches the cloak from under the head of the recumbent man. By which violence the infirm Old man, his head striking against the stone, shed blood, and, scarcely strong enough to be held up on his knees, humbly begs the woman's pardon for the fault, and entreats her to lay aside her anger. The mad woman went on insolently raving, as though driven by infernal furies, which might overthrow the constancy of St. Peter of Alcántara; while the sorrowful companion was thinking with himself where he should go to refresh and care for the afflicted Father; then God furnished His servant with the best occasion of an opportune remedy and of publishing his excellent patience. For there was passing that way toward Arenas Don Francisco de Guzmán, an illustrious knight and spiritual son of St. Peter, to visit him in the convent. He, when he had noticed the holy Man so prostrate on the ground, sprinkled with blood, at first struck with amazement, interpreted it as some mishap on the road; soon, when from the woman's cries he had tracked out what had happened, changed into fury, he proceeds to set fire to the inn and to kill the woman. But St. Peter, whom on account of his excessive weakness only charity could raise up, following the raging man, called him back from the crime; and by an excess of wonderful piety and meekness averted ruin. For the angry avenger, held in suspense by his voice as by an angel's, restrained his hands, checked his drawn sword; and to her whom he was threatening with death, at the prayers of St. Peter of Alcántara, he liberally paid money as the price of the damage done. Thus, then, the unbridled woman, corrected by gentleness, grieving begged pardon at Peter's feet for her fault and injury; while he, reproving her with sweet admonitions, both made her better and at the same time furnished to all a singular example of patience. It will give the greatest credit to his constancy in bearing infirmities that, though harassed by them almost continually, he wished to suffer greater pains; nor would he admit remedies (which could be brought) unless compelled. So on journeys or on other occasions he neglected wounds received; so almost his whole life he felt himself never free from pain in body, or free from some affliction in mind. And when he was most lovingly admonished by the brethren to ask relief from God in prayer, he gave answer: Sons, to suffer pains, afflictions and adversities for Christ, our highest good, is the shortest way, as well as a certain and safe one, to perfection; which, though it is narrow and difficult, yet without doubt leads straight to the gates of heaven.

[228] Humility. St. Peter had already dug out, by hardened patience, of which we have indicated examples in the above chapter, the foundation of profound humility of soul; so that, bearing the same sense both in prosperity and in adversity, he was often accustomed to say: I am an unprofitable servant, and without fruit in the house of God. What hast thou that thou hast not received from God? What shall I render to God for all the graces which He has bestowed on me? I offer Thee, my God, those slender things which I have and am able to offer. So too the fame of his holiness afflicted him exceedingly, and he strove to ascribe it either to common ignorance or to the flattery of the great. Sometimes, in order to decline popular applause, he was accustomed to enter farms or cities by night, or to lodge in some straw-loft or hut met with on the way; but because this too often could not be done, since the occasion either of charity or of business constrained him to the concourse of men, he gradually learned to accustom himself to those lavish attentions as to martyrdoms, since from each demonstration of reverence he seemed to himself to receive more darts in his heart. Which was accustomed to happen to him even most of all then, when, received as a guest by bishops or princes, he was asked with the highest affection of love and esteem to impart to them the grace of his blessing. Whence, for the sake of fostering this humility, he admonished himself thus: Are you not dead to the world? Permit yourself, therefore, to be treated as one dead, who by no sense of praises or incensing

stimulated, suffers any interior or exterior change.

[229] He sought contempt. At other times, when at his entrance into some city all were wont to be stirred to go to meet him, he (so as rather to provoke contempt), leaving the nobler persons, mixed with boys, and, turning to games, declined the honours offered him. Sometimes in the public roads he studiously did those things which could produce in others toward him disgust and laughter rather than admiration or reverence. Meanwhile he sewed on his tunic little rags of various colours, collected here and there in a basket, so that he might be held for a senseless person. Sometimes, acting as a porter among workmen, he was occupied in mean services, so as to be an object of contempt to all. He did the same diligently about the sick in the public hospitals; since, devoting himself to the more contemptible exercises, by ingenious humility he eluded pride and public applause. In the palaces and courts of the great, where the greatest honours were paid him, he often so bore himself as to turn even serious things into laughter, so that he might deserve to be held cheap. Called by the most urgent letters of Doña Juana of Austria, daughter of the emperor Charles V and sister of the catholic king Philip II, he went to the court: where, chosen by the same princess for her confessions, by constant humility and on the plea of his insufficiency he with difficulty obtained leave to return to his solitude. The same happened with the most august emperor himself, from whom he obtained leave to depart on this condition: May it please your majesty that in this business the will of God be done. And therefore, if I do not return, let him be certainly persuaded that it is the will of God that I should not assent to your majesty in this. And so, when at Pedroso he consulted God in prayer about the same business, by His interior illumination he understood that he had been called to religion not to seek honours but to flee them, and to embrace the rigours of penance in solitude. Whence his not returning any more to the emperor was ascribed to a higher counsel; and afterwards it shone forth more clearly that he had been preserved for the greater glory of God.

[230] Most mean in his own eyes. One winter St. Peter of Alcántara was making a journey toward the place Verraco, when, covered with snow, he with his companions was compelled to pass the night in a certain inn. But the inhuman hostess, expecting no gain from poor men, excused herself that she had no beds. Glad at which refusal, because she had judged him unworthy, the man of God, yet compassionating the need of his companions, addresses the woman: My sister, listen; we are poor little men, for whom beds are not fitting, nor do we need them; if for the love of God it shall so please you, we will dry our habits here near the fire lying on the ground; or if this displeases you, at least take us to the stable, and it will suffice us. When he had said this like one coaxing, with submissive voice and bearing, the woman, confounded with shame, received him with his companions most courteously; and the next morning, begging pardon for the fault of her error, devoutly commended herself to their prayers. Afterwards, she herself, relating this humble reply of St. Peter of Alcántara to others, impressed on all so great an esteem of his virtues that, as often as he thereafter passed that way, all ran to meet him in a body, and studiously vied in receiving him or the religious of his institute as guests. Nor with less zeal did St. Peter busy himself to be held mean among his brethren, while, applied to the more abject ministries, he often submitted his own judgment to another's, even in graver matters which touched the government of the Reform. In any work whatever he chose for himself the less suitable tools and the more difficult part; to go to the wood and cut timber and carry it on his own shoulders to the convent, he quite often embraced as an exercise of confusion. Hence greater veneration was paid him by the peoples, as will be indicated by the following example. A certain nobleman, Don Diego de Loaisa, of the counts del Arco, roused by the fame of St. Peter of Alcántara, coming to the convent of Pedroso, found him anxiously occupied in digging and carrying earth for the building of the convent. At the sight of whom, because he saw a Man very celebrated in Spain and venerable to the whole court of the emperor stooped to servile tasks, confounded, and dissolving into tears for devotion, he prostrated himself speechless at his feet. But St. Peter, receiving the man with a notable affection of piety, first by spiritual conversation, then by the remedy of confession, sent him away so consoled that he often afterwards confessed that from the recollection of the holy Father's humility he had had the greatest stimulus to bewail his faults. While he was eminent in the office of provincial or commissary, he did not disdain to handle the meaner offices of the convent; but, anticipating the others in everything, he asserted that they belonged to him as the servant of all. Accustomed to meet the honours paid him by the brethren with more profound humility, he persuaded each that it was of greater merit, when one knew oneself unworthy of honour, to admit it in place of confusion. Once, labouring with a most grievous infirmity, he was riding on a beast with a companion on foot, who, after a long and laborious road, at the ascent of a certain steep mountain, murmured silently about his own weariness and the Father's ease. But St. Peter, knowing his companion's secret thoughts by divine revelation, at once gets down from the beast, and with most sweet words forces him to mount. At which the religious, blushing, begged pardon for the fault of his whisper, and after a long contest of humility he is constrained by an appeal to the love of God to ride; St. Peter following, not without most grievous labour, whose body's weight, though disease and age burdened it, the spirit of humility yet seemed to increase the strength of his soul.

[231] Poverty. The principal institute which St. Peter had fixed in his mind to renew more rigidly for himself was the observance of holy poverty; which its first founder Francis had introduced into his Order in the strictest form. Whence he was often accustomed to say to his brethren that the poverty of a Friar Minor ought to be so needy that it leaves out something even of what is necessary. The same he commended most sacredly not only to his own religious as an inheritance, when he commanded that the buildings of the convents be built to a stricter form, and that their keys be resigned yearly to the patrons; but he also persuaded it so faithfully upon that holy foundress Teresa in her Carmelite institute that, even after death appearing to her, he reproached her as negligent, repeating his former admonitions about confidence in divine providence. The cell which he inhabited (as the aforesaid Saint describes it), and which still exists at Pedroso, has a length of four feet and a half, a breadth of three; a height which would not admit him standing, and a length which would not take him at full stretch. Its furniture was a stone that served as seat or bed; an image of the cross its ornament; a piece of wood let into the wall its pillow; an old breviary its library. To his religious he permitted nothing at all curious, not even sacred things, except a wooden cross and a spiritual book; to which he added for confessors the Summa, for preachers the Bible. And so that he might be perfectly accustomed to this exercise of nakedness, he very often repeated the evangelical sentence: "Where thy treasure is, there also will thy heart be." Adding sometimes that they should diligently guard themselves not only from the possession of any earthly thing whatever, but also from the desire of it, because one plainly infected by it could easily infect others too. The tunic (in which he was clothed) was the meanest of all; so that, when he was near death, a worse (which he asked for) could not be found. He never wore a new one, but a torn or patched one, which sufficed to cover his nakedness; with a coarse cord, a short mantle, and drawers; he did not wear shoes even when sick, except while he was caring for a foot hurt by some accident, saying that such a solace befitted him while he was ill; that other things were adverse to poverty when they do not serve necessity. Of the things which were necessary for sustaining life he always took for himself the worse, most sparing in both quantity and quality; and for these, like a beggar at the door, he rendered most humble thanks to the brethren. He rejoiced exceedingly at sometimes lacking even necessaries, since he used to say that he could least be called poor who sometimes does not lack even necessaries.

[232] A singular example. While he was discharging the office of commissary general, it once happened that he was visited in the convent of Pedroso by a certain conspicuous father of the Dominican order. At his coming St. Peter of Alcántara was occupied in a more remote part of the garden in washing the tunic which alone he was accustomed to wear; and therefore he was also waiting naked (while it dried), sitting on a stone. The Dominican, finding him in this manner, unknown to him, asks: Father, how is it that you are standing here naked like this? To whom he said: And how does Christ stand on the cross? Nor did he further show that it was himself, except when he was asked where father Peter of Alcántara was. At this the guest was astounded, and, as though taking ill the disparagement of so great a man, replied: Father, how is it possible that a man of such authority should appear thus stripped of his habit? To which St. Peter, pointing with his hand to the tunic hanging from a tree, answered: Father, if there is any fault in this, ascribe it rather to the Gospel, which prescribed that we should be content with a single tunic only. Pricked with compunction by which words, the religious, with greater admiration, could not even restrain his tears when he had seen him put on the tunic still wet. Whence, the business (for which he had come) having been treated, he always pronounced this judgment of St. Peter of Alcántara, that he had never found anyone who observed the Gospel to the letter better than he. He observed the same poverty most strictly in the use of other things, so that even in the least things he was an object of admiration. To this zeal for holy poverty, besides his example, he gave salutary teachings to the brethren with frequent exhortations: Sons, beware of possessing anything whatever, nay of desiring it; for it destroys love, which is due to God alone, and befits Him alone, and is rendered entire. He who desires less, and is content with the least, makes himself like God, who needs nothing and contains all things in Himself. Be solicitous to have necessity as your companion; for it declares a simple poverty, which renounces of its own accord even necessaries.

[233] Virginal purity amid temptations. St. Peter had scarcely attained the use of reason when, seized with an affection for purity, he held it as the most intense of all his pursuits to implore divine help for its guarding, and to solicit the intercessions of the queen of Virgins and of the beloved Disciple. To these he at once added others: abstinence from wine, fasts, and macerations of the body which might repress the goad of the flesh, besides the flight from women and an admirable mortification of the eyes. The same things, afterwards placed in religion, he repeated with greater diligence; so that, often tempted by the demon with most foul suggestions (God permitting his virtue to be proved), after a long contest of flesh and spirit he at length came off a glorious victor. Hence one day, on which he felt himself more sharply vexed by goads of the flesh and foul thoughts, prostrate before the image of the crucified he besought with tears that their temptation be taken from him. And while praying he was heard also to say these things: How, my God, is Thy virginal body racked by the pains of so many torments, and shall I permit pleasures and delights in mine? How can it be that I should offend Him who gave me His love and made me a partaker of His purity? O demon, this shall by no means be; I see myself too much loved by my God, who will be of more value to me than all the solaces or delights of the world. At which words, uttered from the inmost heart with a singular affection of piety, the obscene thoughts were made to vanish, his soul to rejoice in serenity, and the enemy to withdraw, so that, more insolent

he should return, was observed at the same moment. Another time too, shut in his cell, he noticed that his heart and mind were being kindled by a vehement temptation of the flesh and impurity of thoughts. Though he had at first resisted it courageously by praying, yet he generously resolved to put a greater bridle on it as it persisted. And so, stripped of his tunic, he chastises his body with most savage scourges, and when he had drawn forth blood copiously, he prayed the Redeemer that, mindful of him, He would blot out the importunate phantasms. But He who was preparing triumphs for His Servant permitted the fire of lust to range more vehemently through his limbs; until, to extinguish it, St. Peter of Alcántara exposed himself to the cold of a most rigorous winter, then plunged himself wholly into a nearby pond, as though he had devised a more expeditious remedy. In such a manner often, and in others used by the more ancient saints, he solicitously restrained the wantonness of the flesh; although from the violence of certain of these he is judged to have contracted those vehement pains of the stomach which he suffered when more advanced in age. (See the Preliminary Commentary, no. 8.)

[234] Astonishing guarding of the senses. Having armed the rose of his purity with these as with thorns, he locked it up also by the guarding of his eyes and ears: for as he fled most diligently all offences of either sense, so he had almost lost the use of his eyes by the habit of turning them away, not only from the sight of women, but also from anything whatever delightful. He had firmly impressed on his memory that admonition of the Holy Spirit from Ecclesiasticus chapter XLII: "Behold not everybody's beauty, and tarry not among women. For from garments cometh a moth, and from a woman the iniquity of a man." And therefore, never, on whatever occasion of charity or necessity, when speaking to women, did he fix his eyes on anyone's face; so that to a certain illustrious woman at Ávila, complaining to him of her infirmity, he sincerely answered thus: O Lady, I have never seen you in a better state of health than now. From which she could easily understand that he had never looked at her, though he had very often spoken with her. He zealously required the same caution in his brethren, since he freely corrected even in public the younger ones who raised their eyes too freely; he modestly reproved the seniors with a serious admonition; he faithfully instructed all with such teaching: Let no one trust himself, saying that it suffices to have the heart well guarded; for the wantonness of the flesh is so ingenious in deceiving us that against any virtue in which one is strong it rises up the more boldly to deceive him who presumes himself the more prudent and spiritual, unless he watch within and guard himself without. By this teaching, indeed, he willed that the precious treasure of our soul, to be carried in earthen vessels, should be fortified with every defence; so that throughout the whole course of his life he always set watchmen over himself, and most of all distrusted himself, lest, assailed by the snares of the flesh, he should easily succumb. Hence, when, already near death, he had wished to be stripped of his habit and to enter the last agony naked, a certain one of the religious standing round, applying the habit, admonished him to permit himself to be covered. To whom St. Peter of Alcántara said: Withdraw, son, do not cover me; for I am still in danger. Showing by a prudent admonition that even in the last combat of life the allurements of the flesh are to be feared; how much more while it, still more vigorous, tries to unfold its entire strength against us.

[235] Admirable penance. The chastisement of the body, which was familiar to St. Peter, not only renewed the examples of the ancient anchorites but also increased them; it truly acquired for him the title of Prodigy of Penance. To which, as great praise came from the variety of punishments which he devised, so no less commendation from the humility of secrecy with which he laboured to hide it. For if it should happen that from those things (which could not be withdrawn from the eyes of men) one should estimate the others which he performed in secret, it might not undeservedly be doubted whether the spirit changed his nature so that he was insensible; or whether nature put off humanity, when it turned cruelty into religion. The faith of the holy virgin Teresa confirms the testimony of the former; to whom alone, in order to encourage her in the undertaking of devotion, he excused the rigours of his penance by their ease. Of the latter the things which are briefly noted here, better known from the whole course of his life, will furnish sincerer proof; while the rest, which he withdrew from the knowledge of those closest to him, we shall esteem as precious in the sight of the Blessed. First of all, he kept the rigour of abstinence not distinguished by certain seasons, as in many saints, but most strict in the continuation of many years. Content with common hard bread alone, he added on feast days, in place of delicacies, herbs and pulse without seasoning, saying: That is superfluous and vain which serves the gullet rather than nature: sprinkling also ashes or cold water by way of torment. Sometimes he spoiled the flavour with the bitterness of wormwood and other herbs, so that the taste, tortured by a variety of punishments, should not grow accustomed even to a single one: and he was seen to observe this so exactly that daily he opposed new stratagems to this sense, as one who had long since declared irreconcilable war against all the powers. For three continuous years he took only most hard bread and water, not to satiety; nor, even when asked by the brethren, did he ever admit anything on account of the pain of his stomach. Of that most slender sustenance he often called his body to account, lest it grow torpid in the service of God: for he said that that bread, procured not by paternal inheritance but by the piety of the faithful, was to be paid for by prayer and good works. He often passed the third or even the eighth day fasting; so that it was deservedly observed by St. Teresa that this happened especially when, in contemplation, the spirit (filled with heavenly food) forgot the infirmity of the body. The quiet and refreshment of sleep, as half the nourishment of nature, no less than that of food, St. Peter kept from himself so wonderfully that, if in the one he mocked his palate by various devices of wit, in the other, like a torturer, he seems to have bound each limb to the rack. Whence, when, passing sleepless nights in perpetual vigils, he drew forth the complaints of his companions that he was destroying nature, he did not hesitate to answer them promptly: that he shook off sleep for this reason, that he abhorred it more than death itself. Nor without cause: since the former was sufficient to separate the soul from the divine presence, which the latter joins more happily with God. And so for forty years, wearied with so many labours, journeys and cares, he was never found in all this time to have indulged in sleep beyond an hour and a half. From which, as this kind of penance was the most difficult, so he had held it from the beginning the most laborious of all pursuits to grow accustomed to it; as was made more manifest by his own confession to the holy virgin Teresa. And so he never rested except standing or kneeling, and if sleep crept upon him, he furtively leaned the weight of his head on a piece of wood fixed in the wall, until he should put the enemy to flight. He never gave his limbs outstretched to rest; for neither would the narrowness of his cell take the whole of a man of tall stature, nor would the comfort of the bed furnish more than bark to the sick man sitting. He kept the same rigour precisely outside his own convents when passing among seculars; since, always found awake, either praying on his knees or dozing in the same posture, he was an object of admiration to all. (Before going to rest he was also accustomed to recite for himself, as for one dead, the Psalm De Profundis.)

[236] The torments which he inflicted on himself. The other torments which the hands of tyrants are wont to inflict on martyrs, the ingenuity of St. Peter of Alcántara applied to his own body, not without some comparison with martyrdom. So that not only a ready will for martyrdom, but also the incredible maceration of forty-seven years could easily persuade that he consumed his life in a longer martyrdom in perpetual endurance of punishments. Hence one may judge that the daily disciplines or scourgings, which he prolonged twice a night to the shedding of blood, turned cruelty into religion in him, while in others they could have been thought butchery, not an exercise of piety. These also were made harsher by the variety of the scourges, which, either made up of knotted cords, or burning with bundles of nettles, or pricking with spiked chains, macerated his whole flesh as much with pain as they wretchedly tore it with wounds (so that at their noise the others, wakened, shuddered). His head, which he was never accustomed to cover out of reverence for the divine presence, he had almost always wounded, either scorched by the heat of the sun or afflicted with wounds: for the impetus of his spirit, which suspended his senses in ecstasy, quite often drove him against the upper lintel of doors, and seldom compelled him to tend the blows or sores. The very snows which sometimes fell on his head, melted, flowed down through the inside of his hood to his other limbs; sometimes they froze his hair and eyebrows with cold, so that it was necessary to pull them out. Nor did he cease to afflict his body with these torments, or ever grant it to be cherished even at the prayers of his companions, to whom he answered from time to time: Brethren, I have already agreed with my body that, while I shall live in this world, it shall not cease to suffer: but when I shall have come to heaven, I will allow it eternal rest. The covering of his feet was like that of his head, and so, walking with bare soles, he was daily wounded by the obstacles of thorns or briars; applying earth to which, he said that this sufficed, so that he would not admit ointments. The hair shirt (which girt him, as horrid in appearance as rough to the touch) renewed the continual memory of the wounds of Christ; since the mind of St. Peter of Alcántara, occupied with His image, left nothing whole or sound in the body, all pricked with points and torn by scourges. Nor less did his habit, shaggy with hairs, add another torment; since it sufficed only to cover his nakedness, not to keep off the cold, and it also chafed his skin and sores. (That iron plate which he applied to his naked body and wore for twenty years was so fastened to his flesh that it could not be torn from it after his death Annales Minorum, volume XIX, p. 352.)

[237] Other works of penance. St. Peter of Alcántara embraced the aforesaid rigours, persuaded by the teachings of the Holy Spirit, as he knew very well the rough habit of Elijah in the sacred word, and the rigours of the Baptist celebrated with eulogies by Christ the Redeemer in the gospel. Hence with no less ingenuity than assiduity he devised new torments for his body, not so much that it should not grow wanton with delights, or that it should obey the soul preoccupied with divine love, as that by the exercise of the same love he might conform the passions of the body. For he indicated that he was called to this, from that apostolic teaching, "Christ suffered for us, leaving you an example that you should follow his steps." Therefore also, so that he might cherish the interior fire more securely, he more diligently applied the outward ashes of penance; adding others also to the greater ones which we have narrated. As he always followed Christ naked, being accustomed to wash his habit and drawers (which he wore torn and rough), he at once put them on his limbs when they were scarcely dried in the air, although in the middle of winter they had stiffened with cold. Sometimes, entering his cell to take rest, he rebuked his body for too much comfort. And therefore, laying aside his mantle, in the middle between the door and the window, kneeling, he received the inclemency of the air, until he had grown as it were wholly hardened; then, closing both, he mocked the same body, saying: I am greatly indulging you now; why do you complain? And after a little, taking his mantle: Now it is well with you, he said; you can persevere quite comfortably in prayer. And thus persisting in the exercise, even in jest he seemed to have devoted his body not to rest but rather to torment. Sometimes, burning with an interior flame, going out into the garden he laid aside his habit, so that

he might expose himself to the cold; or he plunged himself into a frozen fishpond, from which it seemed impossible to come out unharmed without the power of the interior fire. Sometimes, looking at the sky through the window of his cell, in contemplation of the heavenly delights he disdained for a long space of time the injuries of cold, snows and rains; so that from so many rigours of sufferings most acute pains of the stomach too afflicted the servant of God continually to the end of his life. But all most of all wondered that he could join such rigid punishments to the practice of the other virtues, since he had so perfectly observed patience, meekness, humility, poverty, chastity and the entire mortification of all the senses. Wherefore, lest so many torments could be charged with human rashness or imprudence, God willed to declare that they had been undertaken by divine instinct. And that the world might know how much the power of divine grace avails in those who, following the example of St. Peter, strive to attain it, He wonderfully preserved to His Servant a life of forty-seven years, in which we admire this glory of most rigid penance superadded to his other heroic virtues; and therefore he himself called it happy, because we observe that, undertaken at the suggestion of the Holy Spirit, it obtained the highest reward. One may hear in full the faithful witness of St. Peter of Alcántara, St. Teresa, whose words in chapter 27 of her life are these, after she has deplored the calamities of the times and the fewness of the imitators of Christ. (Since we have related those words elsewhere, namely in the Preliminary Commentary, § I, there is no need to repeat them here.)

[238] The gift of prayer. Since the nature of man consists of diverse and contrary parts, of which one lusts against the other, it is the office of the wise man to calm the intestine war of body and soul, and to accommodate the movements of each to the divine will. Whence it is no wonder if St. Peter of Alcántara, made a model of most rare penance, was at the same time renowned for the exercise of the most lofty contemplation; so that as much as he depressed the body with fasts, so much he raised the spirit by prayers; and so that he imitated the elevation of Christ in his soul no less than he carried about His mortification in his members. Whence too I could not easily say when the Blessed Father's prayer began. The oratory of his father's house was the place of his apprenticeship and mastery. When still in the boyish times of six years he experienced raptures which are customarily granted only to exercised soldiers of holy prayer. But after his entrance into religion, clothed in the holy habit of the seraphic Father, he inherited with it his twofold spirit of penance and contemplation; communicated not gradually, not successively, but by a single and abundant infusion. Wherefore the supreme elevation of this will be known from its fruits. The soul attaining the prayer of holy union, and altogether torn away from sensible things, which, the door of its heart being closed, converses within with God, and, wholly quieted, hears God speaking to it, cannot be empty; but, adorned with the heavenly gifts of wisdom and understanding, must perceive with an eye clearer than that of ordinary faith the most lofty truths of the Trinity, the Incarnation and the other mysteries. Whence Giles, the ecstatic companion of the holy father Francis, steeped in the light of supernal contemplation, used to say that he knew the secrets of Christian doctrine with such evidence that he affirmed that faith had in a certain manner been taken from him by God and clearness substituted for it. This is that science of the saints which God communicates to His friends; "I am He," He Himself says, "who teach man knowledge, and give to little ones a clearer understanding than can be taught by man; he to whom I speak will quickly be wise." Wherefore, since the divine truth led St. Peter of Alcántara so often into solitude to speak to his heart, it surely filled him with heavenly understanding. This is that clearness which had so sweetly confirmed and established his understanding in the faith of the mysteries that he would have chosen to be deprived of life a thousand times rather than waver even a little in the faith of heavenly things. Thence his mind, convinced of the divine presence, had imbued him with such reverence for it that he never covered his head before the Lord, whom he apprehended as always present to him. He was borne with a peculiar affection toward the mystery of the Incarnation, as one who knew of how great dignity that work was; nor could he either express with his tongue, or perceive with his ear, or revolve in his mind that sweet and honey-flowing text of the Gospel (The Word was made flesh) without being at once raised from the ground and rapt into profound ecstasies. He very often invited all creatures to the praise of the Creator; and when he was in the pulpit, he commended the mystery of the Lord's Incarnation with great affection of mind even to his own ecstasy. These were the fruits of that holy prayer, from which flowed the seraphic love by which, kindled as with fire, he kindled the minds of others too; from that sacred fountain he had also drawn a wonderful understanding of sacred Scripture and of theological questions, the unravelling of the most difficult cases of conscience; a knowledge of the spiritual life and way, which, since he had not acquired it by the study of books, not seldom deceived proud doctors among men, who, presuming nothing in the man of God but humility and holy simplicity, discovered with astonishment a wonderful science. Finally, so that it might be made known how much he knew and how much he loved the excellence of the mystery of the most holy Trinity, there was fulfilled what Christ promised to those who love Him: "If anyone love me, my Father will love him, and we will come to him, and will make our abode with him." For at his death the Father stood by him with the Son and the Holy Spirit, and, about to make an abode with him, led him with Them into the heavenly fatherland.

[239] Other raptures externally manifested; And since St. Peter of Alcántara was a man of all virtues, he was also a man of all prayers. To that supreme union was added a wonderful elevation of his body. Nor is it wonderful: for when the soul, watered by the gift of the most liberal God as with heavenly rains, rests in the passive reception of heavenly motions, there follow raptures and ecstasies, there follows that wonderful transport through the air, by which the body (though heavy) is snatched up by the motions of the fervent soul. The worker of so great an effect is the merciful Lord, who is not wont to grant grace of this kind except to men supremely contemplative. He gave it to St. Teresa, and bestowed it on St. Peter of Alcántara; so that, praying in choir and absorbed in the contemplation of God, he was borne by the ardour of his spirit as far as the ceiling. Often, kneeling at the roots of trees, he seemed to reach the highest branches flying like a bird; sometimes he was led through the air from the garden to the church by a sudden impulse. If anyone held discourse about God before him, it gave occasion to new ecstasies of mind; often, praying before a wooden cross with his arms extended in the form of a cross, raised far above the ground, he moved the admiration of all passers-by and shepherds. But above all raptures that one is to be noted with singular prerogative in which, while he was at Pedroso, certain religious being astonished, as he looked with devout eyes at a cross erected by him in the garden, he was seen, kindled with the fervour of divine love, to be borne upward, to be suspended in the air before the cross itself, to send forth most bright rays from his eyes, and these, darted at the cross, to return to the Saint by the very reflection of the miracle, his head to be surrounded by a most white cloud imitating the rays of the sun, and the whole neighbourhood to be lit up with splendour; and at length, the little cloud being dissolved, the man of God, coming back to himself, was seen to betake himself to his cell with modest and cheerful composure. But lest he should come into danger of pride through the external appearance, he earnestly besought the Lord to withdraw from him those external favours, nor did he suffer the presence of men at such notable gifts except with great confusion. Indeed, according to the teaching of the saints, raptures of this kind are dangerous to a soul not established in perfect humility, and the father of lies is sometimes wont to deceive his own by this fraud; but if the rapture is from God, it generates humility in the mind and reverence for the supreme power, it begets filial fear and from it produces love. Moreover it separates the soul from earthly things; in those ecstasies the human mind sees how little, nay how nothing, earthly substance is; it assimilates itself wholly to the will of God, it desires nothing but the Lord. Behold the traces of a most pure rapture, which, since it is evident that they shone forth in St. Peter of Alcántara through the course of his whole life, there is no doubt that they proceeded from the greatest union.

[240] others merely interior. There are other kinds of rapture and ecstasy, which are the better the safer they are. For after the soul, illumined by the light of prayer, has known that all the goods of the world are sorrow and affliction of spirit, it pants with the highest ardour of mind for the perfect fruition of its spouse. Whence, so that that sacred espousal and mystical covenant may be concluded on earth, there follow ecstasies and as it were meltings of the soul; for, near to so great a majesty, it refuses to live the sensual life, whence in the contemplation of the supreme good all the powers are suspended; and that is fulfilled which the spouse relates of herself in the Canticles: "I languish with love;" or what the Apostle, the doctor of the gentiles, says: "I desire to be dissolved and to be with Christ." Hence arise those ecstasies which Teresa, the mistress of the mystics, calls the flight of the spirit, in which a sudden motion is felt so swiftly and so strongly that the spirit appears rapt out of the flesh and strikes in the fear of death; but it cannot be resisted, and the soul is drawn like straw by amber; which, when it trusts that it has come to the embraces of its spouse, and sees itself bound to the body, conceives a loathing of the present life, and desires to be freed as quickly as possible from that exile of the flesh. That this kind of supreme union was granted to St. Peter of Alcántara no one will doubt who shall turn over the history of his life; from which it may suffice to have plucked even a single efficacious argument. When once he was gravely ill, he was heard to burst into an extraordinary noise, and was found rapt into a violent ecstasy, not of body but a sweet one of soul, in which, like one dead, he remained the whole night; who, coming back to himself, answered the infirmarian, who had first suspected his death: It is not so, I am alive by the grace of God, and filled with much consolation. Being in the courts of princes, he enjoyed no less than in hermitages intimate communication with God. Witness is St. Teresa, who says these things of the man of God, very well known to her, in chapter 27 of her life: "He experienced frequent and strong raptures of divine love, one of which I once saw; and it was related to me by his companion that he was accustomed to abstain from food for eight days; during which without doubt he was giving himself to continual contemplation." When through gardens, through woods, at the very banquets, he looked upon anything pleasing to human eyes, he raised the eyes of his mind to God, and was kindled into His love (with whom is the beauty of the field and sincere pleasure). When he looked at the open sky at night full of shining stars, or by day gleaming with the splendour of the sun, day uttered to him the word of divine praise, and night showed blessing to his mouth. Which ecstasies and motions men and women most worthy of belief, and especially the bishop of Coria, frequently noted. For when the prelate and the holy Father had gone out together into a wood, St. Peter, touched by the sight of a cave planted round with trees,

betook himself thither to pray, nor was he seen to withdraw from the bishop until the following day. When once they were discoursing about the wonderful disposition of the divine omnipotence manifested in plants and herbs, the Saint, seized by ecstasy, broke off human conversation, so as to give himself wholly to the divine. In a word, in whatever place he was, he seemed always withdrawn, always united to God, and absorbed in contemplation. Often he was heard, after the faculty of speech had been restored to him at the end of an ecstasy, to entreat the divine goodness to break the bonds of the body for him and free him from the prison of the flesh. But because he had come to that most perfect union with God (which St. Teresa calls the seventh, supreme mansion), in which the soul, forgetful of its own advantage, so wishes to be with Christ that it suffers its life to be further prolonged and its exile to be extended longer for the honour of the same Christ; therefore the holy Man, like another Martin, though his soul was going to its centre, offered himself to new labours for the glory of his beloved and the profit of his flock.

[241] He prayed without intermission. But if anyone should ask me at what hours and in what places he applied himself to holy prayer, I would say that, following the counsel of the Gospel almost to the letter, he always prayed and never failed. For he knew not how to distinguish that exercise by appointed times, but found every hour and place suitable for the elevation of the mind to God; yet when he had suspended his soul a little from exterior cares, he sought remote places and dwelt in solitary convents, and in the hiding-places of the woods or the recesses of the rocks contemplated the works of the divine power. He was often observed not to interrupt a prayer begun late until the rays of the rising sun (as with Anthony the Great) struck his eyes; by which not seldom he was not hindered from so holy a colloquy. He was accustomed after Matins to persevere in choir until Prime; in a word, whatever he withdrew from the conversations of men, whatever from eating food, he spent wholly in praying; going out from which he began another way of the divine presence and of heavenly aspirations. Nor is it to be passed over in silence that for the space of forty years he granted an hour and a half of the night to sleep, and the rest of the time to contemplation. From which love of holy prayer it came about that he imposed as one of the principal laws of the new Reform that three hours daily should be spent by his brethren in that sacred exercise.

[242] Of a certain astonishing kind of prayer. There shone forth moreover in the friend of God another effect of holy contemplation, which God has hidden from the wise and revealed to little ones; and which is therefore generally called folly by men full of human wisdom. Whence the less it is known to worldly wits, the more excellent a gift of God it is believed to be by the saints. This is that folly which St. Teresa desired to be given to her sisters; these are those jubilations of the pure mind which God bestows on souls faithful to Him. For when their spouse the Lord sees them oppressed with interior pains, He sends them pledges of future joy, tempering sweet and bitter by a wonderful disposition. And the excess of jubilation and outcry of this kind comes about when, notwithstanding the inmost union of the powers, they are left sufficiently free by God to lay open this interior joy; nay, the senses themselves rejoice, and yet know not how and at what they rejoice. And this jubilation of mind is so excessive that the soul does not wish to rejoice alone, but brings forth to all the excess of its joy; so that it may be helped by all in giving forth the praise of its spouse, in whom its whole affection terminates. And the mind so agitated by no means doubts that the motion has been impressed on it divinely. Such was the spiritual joy of St. Peter, of whom St. Teresa says: "I know the said Peter of Alcántara, whom I consider to be a saint on account of his manner of life, who did the same thing; and those who sometimes heard him reputed him a fool: O sisters, what a good folly! Would that God would grant it to all of us." Indeed it was often noted that, when he was in remote convents, he went out alone into the wilderness to fan the fire of divine love. He was heard to burst into great cries, then to invite all creatures to the praise of the Creator.

[243] Visions and revelations. But I will come to the visions and revelations of the holy Man. He was frequently exercised by aridities of heart and great sorrows of soul; he sometimes lacked relish and sweetness; God withdrew sweetnesses from him and gave him to drink of the gall of His passion. But He who consoled the humble consoled him by frequent apparitions of the most holy humanity of Christ and of the Saints, confirmed by the relation of those to whom they were shown by God; for the distinct knowledge of so many graces would have been absorbed in his supreme humility, had not God manifested them by the tongues of others. He used his own counsel and that of St. Bernard, which it is for the spiritual man to write in his cell: "My secret to myself, my secret to myself." But he substituted the tongue and eyes of St. Teresa, who, while she was relating to the man of God the sorrows and drynesses of her heart, healed by an immense outpouring of heavenly apparitions, says: "While I discoursed with as much clearness as I could of my life and of my manner of prayer, I knew from the beginning that he understood my words by experience." And when she set forth some notable favours, and visions of Christ the Lord, of the most holy Mother and of the Saints, she adds: "It was necessary that he should have been exercised in the same way, in order to understand me and to declare what I ought to believe of the aforesaid visions." A true conjecture indeed, but afterwards confirmed by sight; since the same Saint more than once saw the servant of God honoured with heavenly apparitions and ministries. From which words of St. Teresa another thing is gathered which not a little commends the excellent wisdom of our Saint; namely the direction of the souls of those who follow the spiritual life. Happy were those souls to whom it fell to be under the direction of so great a Man. Happy St. Teresa herself, who, when she was agitated by various waves of opinions, was directed by the holy Father and admonished of the security of her way. For when the frequent apparitions of Christ the saviour and of the Saints begot in her no small fear of illusion and deception; when on the one hand she was made certain by Christ, the inmost director of her conscience, of the truth of the heavenly vision; yet, conscious of her own slightness and terrified by the sayings of her confessors, pious Men, she suffered the greatest straits. She frequently consulted most learned men; but their science could not reach to the discernment of spirits, which is a gift of God. What will the spouse of Christ do? "It pleased the Lord" (she says, chapter XXX of her life) "to relieve in great part, and wholly in manner, all my solicitude, by sending to that land the blessed brother Peter of Alcántara; this holy Man gave me clearness about all these things and declared each one; and he said that I should not be anxious, but praise God, and remain most certain that it was the spirit of God, and that, except the faith, nothing was truer than this, nor ought I to believe anything more certainly. He left me in much consolation and satisfaction; and he brought it about that I gave myself securely to prayer, and did not doubt that all proceeded from the spirit of God." Father Louis of Granada of the Order of Preachers, most well known for piety and learning, hung in doubt to what he was called by divine choice; he consulted St. Peter of Alcántara by letter, who, answering, asserted that he would please God if he gave himself to writing pious works; adhering to which counsel, Louis wonderfully adorned the Church with the fruit of his writings. (See the Preliminary Commentary, nos. 77 and 81, where we have spoken of this counsel of St. Peter.)

[244] Hence he excellently directed souls. Most famous is the direction of many souls led by the prudent Man to the summit of perfection. But especially celebrated is that by which he admonished the most illustrious bishop of Coria, who wished to put on the habit of the Discalced of St. Francis, to feed his sheep in pastoral solicitude by examples and words; acquiescing in which, the bishop led his life piously and ended it happily. I omit the Maldonado girl, daughter of a noble matron, who, by the persuasive words of divine wisdom flowing from the mouth of the Saint, advanced under his direction to divine illuminations and visions in prayer. Men prudent according to the flesh thought it a deceit of Satan, and threw back the fault of the deception upon St. Peter himself. The young and simple virgin was afraid; St. Peter alone (whom experience had made capable, whom the unction of the Holy Spirit had made learned) affirmed that whatever was being done in her ought to be attributed to God; and the truth was proved by the miraculous life and death of the Maldonado girl.

[245] Divine favours beget humility and self-denial, Divine favours conferred on a contemplative soul are also wont to beget humility; worldly science puffs up, the science of the saints humbles; whence in his book of prayer the same Saint teaches that "whoever shall wish to know how much he has profited in prayer, let him see how many degrees of interior and exterior humility he acquires each day." Making excellent use of which counsel, he often placed the whole fruit of his prayer in humility. Thus, being earnestly asked by Charles V to hear his confessions, by the help of holy prayer (by which he recognized that he was called to solitude, penance and contempt of the world) he refused the dignity and the deed of so great an office. There is another most evident sign of elevated prayer: that those who live by the spirit walk by the spirit and do not fulfil the desires of the flesh. So St. Peter of Alcántara taught by word and showed by example: "If anyone," he says in his wonderful treatise of prayer, Part II, chapter V, "desires to know what fruits he has gained from prayer, let him attend how much he daily advances in humility interiorly and exteriorly; how he bears injuries, succours the need of his neighbour and compassionates his defects; how much, when in tribulation, he hopes in God, bridles his tongue, guards his heart, tames the flesh with the appetites of the senses, what sort of man he shows himself in adversity and in prosperity; let him provide for all things with gravity and discretion, and above all let him see whether the love of honour, of delights and of the world has died in him, and let him judge himself according to the progress made in these, not according to the relishes which he has felt; and therefore let him always keep an eye intent on himself, and apply the principal one to mortification, the other to prayer; for mortification cannot be perfectly acquired without its help." But what are these teachings but the life of the holy Man himself? He was never more cheerful than when mocked with derision, or treated with injuries, or oppressed with evils; never more afflicted than when he was honoured. In his own evils most patient, in caring for those of others most diligent, in bearing them most humble. He often struck against stones and thorns, which on account of his most lofty contemplation he could not notice; and when the vehemence of the wound appeared from the shedding of blood, he was accustomed to say to those who compassionated him: This is nothing, it causes me no pain; these thorns delight my senses as though they were real roses.

[246] as also the ardour of imitating Christ. Finally the aim of most perfect prayer is the imitation of Christ; for God wills His servants to be conformed to the image of His Son; whence the Apostle to him

perfectly assimilated, said: "I bear the marks of the Lord Jesus in my body: for I live, now not I, but Christ liveth in me." To this likeness St. Peter of Alcántara had come by the ministry of divine prayer; so that Teresa, the sincere appraiser of his merit, wrote in chapter XXVII of her life: "What was best and necessary, that we should have some Image of the passions of Christ and of the Apostles: O how good a one God has now furnished us in the blessed brother Peter of Alcántara." For in very truth, while at the beginning of his conversion he attended to mortifying his senses by penance; then, by the motive of a higher perfection, he carried about the mortification of Jesus in his body; whence he contemplated especially the mysteries of His passion, and, addressing the Lord with most sweet words, offered himself to Him as an image of likeness in every respect. By these and similar exercises of prayer God had infused the gift of tears, by which, recalling the memory of the Lord's passion, he dissolved wholly into groans. Moreover, he was not hindered by continual abstractions of the senses from attending carefully to exterior offices, when either charity or necessity or obedience demanded it. In a word, wonderful was the penance of St. Peter of Alcántara, but more wonderful his contemplation, to which he continually exhorted his own; so that, like fish in the sea, they might withdraw, amid the storms and tempests of the world, by the help of holy prayer, into the secret dwelling of the wounds of Christ. Finally, whoever shall turn over the life and acts of this Saint will conclude with the most wise emperor Charles V, an eye-witness of him: That truly this religious is not a man of this world: for he is always absorbed in God and converses with the blessed spirits of heaven.

[247] [Of the fruit and efficacy of St. Peter's prayer for the benefit of the neighbour.] As in the above chapters the form and manner of St. Peter's contemplation and prayer remain more distinctly explained, so that thence a model for imitation might also be set more succinctly before the devout reader; so now in the present place it occurs, not without some pleasure of the same, to prove by certain examples how efficacious the same prayer was before God as regards the effect of impetration. For if, as Ecclesiastes testifies, the continual prayer of the just man availeth much, it can by no means be doubted that the Blessed Father obtained for himself the privileges of divine converse not by the interior gifts of the soul alone, but also merited the external favours of the same friendship in benefits to his neighbours, since these, besides the frequency of knowledge and raptures, have been proved in the various effects of his petitions, in the manifold grace of being heard, and by the experience of very many. Nor indeed does it occur in this place to repeat again the diverse necessities, both spiritual and temporal, of very many persons, which, commended to the prayers of St. Peter of Alcántara, the context of this whole history everywhere declares to have been removed with a happy outcome. We shall present here examples only of some which were left outside the series of the narrative, by which both the integrity of his prayer and the favour of the divine hearing can be further confirmed to have both been pleasing in the sight of the Lord. For since the prayer, or ascent of the mind of St. Peter to God, had entirely separated him from earthly desires, it will not seem wonderful if his becoming petitions (which are customarily assigned as the other part of prayer), undertaken only out of the office of charity, and directed according to the required conditions, merited to obtain propitious largesses from the divine benignity, as in Psalm 33: "For the ears of the Lord are unto the prayers of the just; and the Lord will hear the supplications of those that fear him."

[248] By prayer St. Peter drives away the plague; And so, when once St. Peter of Alcántara was staying in the town of Alburquerque, a savage pestilence was making a huge slaughter of the townspeople there. Whence a certain noble Castilian of the place, fleeing to the convent of the Discalced friars, there most devoutly implored the protection of the most holy virgin Mother of God, very celebrated for the worship of the friars. And the contagion continuing, he besought the Guardian to send two religious to the town for the consolation of the wretched survivors. The Guardian obeyed, and at once appointed St. Peter of Alcántara with a certain other, Diego de Almonte. These, when they had noticed the desolation and misery of the town, both, ascending a high tower, spent the whole night in it in prayer, beseeching the divine mercy to suspend so cruel a scourge. And they saw angels brandishing certain fiery darts, which in falling downward gave out a horrible noise. At which the Blessed Father intensified his prayer, and offered himself with affection to the blows, provided the town were spared. And assailing the divine piety with such fervour, he obtained that one of the angels (whom he had seen), approaching him, announced that this had been granted to his supplication, that the plague should no longer afflict the town, and therefore he might return to his convent. This, when they had returned to the convent, Fr. Diego related to the guardian, because he had been a sharer in the same vision; and all ascertained that from that instant the pestilence ceased, and that Peter's fervour had placated the divine fury.

[249] He confirms a young religious; A certain noble youth had obtained from St. Peter of Alcántara by assiduous instances that he should be admitted to the habit of religion. But when, kneeling in the presence of very many, he was to put it on, terrified by its harshness and by a vehement temptation, he tried to withdraw, though he had before sought it so anxiously. Hence all urged the youth with various exhortations, and St. Peter above all rebuked the diabolical cunning with fervent spirit; although they seemed then to have persuaded in vain a hardened mind and stopped ears. But the saint, raising his mind to God, by a brief but efficacious prayer effected so much that the youth, compelled by a certain interior force, at once changing his purpose, returned more constant and more humble to receive the habit. Which indeed the outcome also confirmed was deservedly to be ascribed to the Blessed Father, whereby the youth, by perseverance in a singular life and a notable example of virtues, became renowned in the order.

[250] he recovers lost money; In the town of Arenas a certain poor woman had carefully collected some money for paying her debts. This having been stealthily taken from her, the wretched woman, complaining most sorrowfully to Blessed Peter, commended herself the more urgently to his prayers and counsels, because she was pressed by extreme necessity. But St. Peter of Alcántara, pitying the woman's misfortune, raising his eyes to heaven, said: Go, daughter, and lay aside your grief; for your money will come back to you. And so he sent her back joyful, trusting his words. Then, persisting in prayer, he obtained from God that on the following day the money should be brought to the woman; who, not knowing whence it had come, returning to the Blessed Father, rendered due thanks for the notable benefit.

[251] he rescues a boy sunk in a well. In the village called Herradón, of the diocese of Ávila, some boys were playing near a well; into which one of them falling by chance could not be drawn out. He remained, therefore, for some time sunk in the waters, and was left as dead; until (God so ordaining) the holy Commissary passed that way, so that the efficacy of his prayer might be made more manifest to the whole people, who had run together at the accident. For, approaching the well, he bent his knees and directed a fervent but brief prayer to heaven; then, as though he had been heard, he rose and let down into the well his cord joined with that of his companion, commanding the boy to come out free. Wonderful to see, that the cords scarcely reached the water, nor were they strong enough, yet with the greatest ease they drew out the boy safe, who had been immersed for a long enough interval. And therefore this deed was ascribed by the votes of all to the virtue of the prayer of St. Peter of Alcántara.

[252] An illustrious testimony of St. Teresa. No small testimonies of the same argument, moreover, must be the so many and so various effects of divine providence by which the needs of the brethren were often wonderfully relieved; besides the public attestation of very many, by which they sincerely confessed that they had obtained very many benefits through the prayers of St. Peter of Alcántara. But, in place of all, St. Teresa can give us certain faith, when she attests that it was revealed to her by Christ the Lord that St. Peter, crowned with immense glory, enjoys this privilege too, that no grace is denied by the Lord at his intercessions: and that therefore she too has recourse to him; for "the Lord told me" (these are the words of St. Teresa at the end of chapter XXXVII of her life) "that no one would ask anything in his name which the divine mercy would not hear. As I can attest by my own experience."

[253] Of St. Peter's various exercises of devotion: Although the exercises of devotions are wont to be the nourishment of prayer, that he conceived that fire from them can easily be made credible in St. Peter; for we know that from a tender age he was as it were suckled on the same devotions. First of all, toward the supreme pledge of divine love on earth, which the faithful venerate in the most sacred Eucharist, he burned with such affection of devotion even while a boy that he passed a whole week in holy meditations, either for receiving it reverently or for giving thanks, directing all works of piety to its veneration. Sometimes he was found before the altar (where the Sacrament is kept) to persevere motionless with such attention and reverence, as though with fixed eyes he were beholding the humanity of Christ the saviour present.

[254] toward the most holy Eucharist, After, being initiated into the priesthood, he celebrated Mass, it is asserted by persons of especial credibility that he performed this sacrifice with such devotion that they professed themselves more moved to piety by his celebration than by the sermons of others. Whence very many often ran to his Mass, and were pricked with compunction by the mere sight of him at the altar; then, the Mass being ended, they hastened to fall at his feet and to reconcile themselves to God through the sacrament of penance. While he was putting on the sacred vestments, he ruminated the sacred mysteries of the Passion with so fervent an affection that by each act he expressed each of those things which befell Christ; and thus he devoutly proceeded to the altar as about to sacrifice the victim of the whole world. Very often at those words of the Gospel: Jesus said; he was affected with such tenderness that he could not hold back his tears from bursting out copiously, and he changed his voice into sighs. But at the Canon the inmost parts of his heart were so kindled that in his face too a certain flame as it were flashed, until he had come to the Consecration. There, his whole mind absorbed in the mysteries, he was scarcely able to complete the remaining ceremonies of the Mass. Yet, the consecration being performed, he was sometimes seen rapt out of himself and even suspended for some time in the air; whence, coming back to himself, he continued the rest, and after the communion again underwent the same ecstasy. All which things indeed happened to him according to various places and times; although more frequently and longer in remote places than in public ones, where, adorned with singular favours while celebrating, he called forth the affections of all to devotion. The Mass being ended, he hastened as in swift flight to his cell, so as to cover in secret the fervour he had conceived and to cling more freely to the divine embraces, whose effects, concealed by St. Peter's humility, could nevertheless not be hidden from the religious from time to time by the signs of his sighs and voice. Noises too were heard, which indicated struggles with malignant spirits, by whom, though grievously beaten, he nevertheless persisted motionless in prayer; or, so as to resist more courageously, he fled in swift course to the most holy Eucharist in the church, there insulting them and, as a glorious victor, trampling them as weaklings. The same was his defence whenever any business of great weight was to be treated; and therefore in the convent of Pedroso a certain narrow place for himself

he chose, from which, being nearer to the church, he might continually be present in the sight of this living host. When he was lodging with princes and magnates, it was his custom immediately after the celebration of Mass to withdraw to more secret and remote places; and sometimes to converse alone with God for some days; and thus, enjoying God in every place, he served His presence (which the faithful acknowledge in the most lofty Eucharistic mystery) with most humble affection and singular reverence.

[255] He fostered this devotion most of all by meditation on the Lord's Passion; the Lord's Passion, out of affection for which he busied himself to imitate his saviour by various torments of his body. For this purpose he had crosses erected in all places, especially the more prominent ones, by the sight of which the memory of the pious might be recalled to the contemplation of the mystery. Whence too in the convent of Pedroso he had built up a certain figure of Calvary, directing his steps toward which he expressed by distinct stages the sufferings of the suffering Christ; until, coming to the place, there before the cross he inflamed the affections of his soul, so as to offer himself wholly as a living sacrifice to the Redeemer. And so, praying with arms outstretched, he was wholly transformed into Him with whom he most ardently desired to be crucified. Thence, often observed by passers-by to be suspended in the air, he struck all with astonishment; but sometimes, when he returned from ecstasy, he betook himself to the convent as if flying, so as to escape the esteem of men. More frequently in the garden, blazing with the meditation of the passion, he was dissolved into torrents of tears and devout sighs, to which he sometimes joined a certain imitation of torment, namely that, plunging himself naked into a cold pond, he thence for a long time as it were described the passion of the cross in his body. For throughout his whole life nothing seemed troublesome or bitter to him in comparison with this; nay rather the bitterness of every torment grew sweet. Hence also his custom of praying for long spaces in the cross (that is, with arms outstretched), which the weakness of his wasted body would not have permitted him to keep without some singular divine help. Finally, the zeal of his preaching inculcated the same recollection on all, as much by words as by deeds, by which he wonderfully persuaded them that he was voluntarily ready to suffer evils for Christ.

[255] The Blessed Virgin and the other Saints. To the above he diligently joined devotion to the most holy Virgin, whose veneration he cultivated with the highest piety and various prayers, and moreover chose her as guardian of his purity, so that he might consecrate an entire holocaust. In the convent of St. Mary of the Angels, where he was staying as guardian, he was often seen before her image, in the fervour of prayer, to shine in his face; sometimes for a longer space to be rapt out of himself and to enjoy her gracious presence. As it happened especially in the convent of St. John the Baptist of Viciosa, even at the end of his life, that he was visited by the same most blessed Virgin with a band of Angels, as we have related more fully elsewhere. In the same place, intent on the contemplation of the Incarnation and the privileges of the mother of God, he was heard to break out into certain more fervent affections: "O Mary, O Mary, most holy Virgin, Mother of God, Queen of Heaven, Lady of the World, Sanctuary of the Holy Spirit, Lily of purity, Rose of patience, Paradise of delights, Mirror of chastity, clear Example of innocence, pray for me, a poor, wretched pilgrim; and bestow on him the abundance of your charity." He celebrated the feasts of the same Mother of God with most severe mortifications beyond the usual; so that he wonderfully kindled the piety of others too, both brethren and seculars. When once, returning from Portugal, he had turned aside to the bishop of Olivenza, he carried to the convent of Valverde a certain devout image of the Virgin which he had received from him as a gift. By placing this in the church with a solemn procession and concourse of the people, and dedicating the convent to her honour, he singularly expressed the affection of his soul toward the same Patroness; the more constantly as he always busied himself to fortify the beginnings of his Reform with her patronage, as also to dwell more willingly in convents dedicated to her. After this devotion he cultivated also that of other saints; but singularly of the apostle St. John, St. Joseph, St. Francis and St. Anthony of Padua, to whose intercessions he commended himself with great piety, and prepared himself for their feasts with various macerations.

[257] The gift of knowledge. Above the other ornaments which adorned the soul of St. Peter, the gift of knowledge shone forth singularly in a profound understanding of the sacred letters, which he had learned in the school of prayer rather than elsewhere. From this came his supreme facility and clearness in explaining the most difficult problems of the Scriptures and of theology; which even the more intelligent in this matter recognized as conformable not only to the senses of the holy Fathers but also to the proper dictation of the Holy Spirit. A certain man celebrated for learning in the city of Plasencia, making light of this fame of St. Peter's knowledge, was induced by the urgent persuasion of friends to make trial of it. Seizing, therefore, a favourable occasion, approaching Peter confidently in a certain church for the sacrament of Confession, he presumed in this not to accuse his faults as is the custom, but to ask the solution of certain subtle difficulties. When St. Peter of Alcántara had satisfied these readily and duly, he not only confirmed the man's mind by the certainty of his knowledge; but also so moved his affection of piety by the force of his words that, first accusing the fault of his doubting, he made an entire confession of his other sins to the holy Man with great compunction, and at length entered on a perfect plan of a better life. When, at his instinct, he seemed to have withdrawn himself from the company of his friends, he gave them a suspicion of some sinister mishap; to remove which, relating the course of his deed and of his meeting with the Blessed Father, he evidently enough persuaded all that he had returned to a better life by his efficacious admonitions.

[258] Something not unlike happened to St. Peter of Alcántara in the same city with a certain distinguished preacher of the Order of St. Dominic, An illustrious testimony on this matter is brought forward. Fr. Diego Báñez, master in Theology. He, hardly suffering himself to be persuaded of the holy Commissary's knowledge, rather obstinately ascribed it to popular acclamations than to the testimonies of approved men. But one day, while he was conversing in a gathering of religious near the choir, he looked attentively at St. Peter of Alcántara entering the church; and therefore he no longer gave ear to the talk of the brethren, but went to the man of God in the church and importunately drew him to the cloister for a secret conversation. Thence both withdrawing into a remote room, Fr. Diego, falling first at the feet of St. Peter, disclosed the compunction of his heart with flowing tears and sobs; which, after a long conversation, his religious also observed more attentively. And so, the meeting being broken up, the same pressed him to relate to them the order of what had passed with the holy Commissary, so that they might learn the cause of the unexpected change. Readily complying with whom, having first called all together to a gathering, he gave such a testimony of the holiness and knowledge of St. Peter of Alcántara in a prepared discourse: "Dearest Fathers, I am not ignorant that my incredulity has been known to you, by which I obstinately refused to give credit to your various testimonies about the servant of God Peter of Alcántara. But I felt this so changed in me at the mere sight of him in the church that I was constrained to lay open the secrets of my soul more freely at his feet. Know, therefore, that God deigned to open my eyes while Father Peter was walking in the church; so that I merited to behold the wonders with which the Lord was then adorning His Servant. I saw, namely, very many angels surrounding him and, as it were carrying him in their hands, caressing him in a certain singular manner. Whence, struck with reverence, I flew to his feet, so that, having quickly made the confession of my faults, I might obtain the pardon of the divine mercy, which I then begged more ardently with the grief I had conceived. For it seemed to me that no one could be found who could show the way to heaven more rightly than he to whom the very citizens of heaven, the angels, had been appointed companions. I met him, therefore, with haste, and after confession I proposed to him various doubts on the most difficult matters; and truly I profess to you on the faith of an unworthy priest (as I am) that I have never understood from any learned Man such things as that holy Man exactly declared to me in that brief interval of time. For he is endowed with a light from above for knowing interior things, with wonderful sweetness and efficacy in persuading, as also with a divine knowledge of elucidating the obscurities of doubts; all which things are recognized to have been infused into him by the same Spirit. O human knowledge, with what darknesses of ignorance art thou overspread, unless thou be illumined by the rays of divine light!" And thus closing his discourse, the holiness and knowledge of the Blessed Father being proved among all by a most firm argument, he became thereafter a singular herald of his fame and virtue. Very many others too, who had often come to St. Peter of Alcántara for the difficulties of the Scriptures, conceived no common admiration of his great facility in explaining them.

[259] From this gift of knowledge flowed the efficacy of his sermons. From this, moreover, it is not difficult to conclude that the admirable efficacy of his preaching came; since so many conversions of sinners and gains of souls, joined to his most fervent zeal, were acknowledged by all. To these was added also the exterior bearing of his body, which, disfigured by leanness and the austerity of his life, and by the overflowing of the interior light into his countenance, rather struck terror and reverence than flattered the ears and eyes of sinners with the allurements of words. For this reason too he was accustomed to choose harsh motives for his sermons, and more vehement ones in rebuking vices, over which he drew sweeter soothings from the memory of our redemption. Hence he frequently burst into certain exclamations: "That God should become incarnate? That God should suffer? That God should grant me life, and I not acknowledge this?" So that sometimes he remained fixed in ecstasy over these things. This was wonderful, that while he was explaining various obscurities of the Scriptures to learned men, or directing other things to nobler instructions, being at the same time understood by the more uninstructed, he drew from them an affection of compunction and conversion. So that those who notably wondered that his doctrine was grasped by all and more distinctly understood easily judged from such an argument that the gift of tongues or of understanding granted to the apostles had been bestowed on St. Peter. Men were therefore so eager to hear him that, when the churches would not admit the multitude of the people, it very often happened that he discharged his office in the open field. And he applied himself to it with such fervour that, running through lands and distant places, he gave occasion to the devout to admonish him about his own health, which he retorted that he most willingly sacrificed to the salvation of souls; nor did he hold anything more welcome than to increase the kingdom of Christ by the penances of sinners. We have adduced in this narrative various examples of conversions of this kind; to which no less illustrious an addition will be the notable change of Don Rodrigo de Chaves, a man most noble among the people of Plasencia: for he, flourishing in age and wealth, was absorbed in luxury and vanity; until, coming by a certain secret curiosity to the preaching of St. Peter of Alcántara, he recognized himself so pricked with compunction by the force of his speaking that, taking no account of the multitude present, he by no means blushed to break through to St. Peter and commit himself to his counsels for entering on the way of a new life. St. Peter of Alcántara, embracing him, instructed him with salutary admonitions, and sent him home to return to him at the convent to arrange a general expiation of his sins. But his wife, struck by so sudden a change of her husband, went to St. Peter to explore the cause; by whom, when with various spiritual instructions

instructed, she had conceived the spirit of Christian piety, she so burned with affection for it that she planned to approve her husband's way, and even to leave his company and enter a monastery. But the Blessed Father, tempering the devotion of both, admitted them to the institute of the Third Order; in which, emulating each other in excellent exercises of virtues, they overcame the contradictions and reproaches of relatives and friends by constant contempt of themselves and a perfect profession of humility. This was he to whom St. Peter inscribed the Treatise on Prayer; who had also liberally and devoutly offered Peter the place of Palancar for founding the convent of Pedroso. With so continual a zeal for the conversion of souls he filled not only private and public houses, but also very many oratories and societies. In which, the chief of the nobles being assembled, he taught the way of virtue and Christian piety with apostolic spirit and wonderful effect; so that some were kindled to embrace penance, others to the pursuit of virtues, others to fervour of devotion, others to contempt of the world, all to desires of a well-ordered life.

[260] Among the notable gifts of divine grace with which God illumined the soul of St. Peter, The gift of prophecy. the gift of prophecy shone forth in the knowledge of future things; of whose effects we shall review in this place some, out of very many, worthy of singular memory. At Plasencia a certain noblewoman, anxious about the safety of her husband because he was in danger in war in the parts of the Indies, came to the Blessed Father begging that he would zealously succour him with the help of his prayers. Answering her, St. Peter of Alcántara admonished her not to be troubled any more; that she should render thanks to God for the victory of the battle already fought, from which she would shortly have her husband back unharmed. This truth a messenger confirmed after some months; who brought letters about the outcome of the matter, and persuaded all that it could not have been known beforehand without divine revelation.

[261] He foretells to a certain noble youth his fall into heresy. A certain other nobleman, brought up from infancy in devotion toward St. Peter of Alcántara, once while in conversation with him received certain letters from the court, by which it was signified that a certain notable inheritance had fallen to him by the death of his relative. Exulting, as it happened, over this, the nobleman indicated that he wished without delay to make the journey with relays of horsemen to take possession. St. Peter of Alcántara, illumined by God, then dissuaded him from it, and, as he urged and persisted in his opinion with various instances, at length intimated these words to him in secret in a certain room: I see you (thee) greatly exulting over this inheritance, whereas you ought rather to foresee the future; which, besides what now comes into your mind, will turn out otherwise. Remember, therefore (son), the things which you learned from me with so much zeal and embraced with no less fervour; so that you even offered yourself ready to be willing to suffer any torment whatever, even unto blood, for Christ. To which the nobleman said: I still keep the same will (Father), and will keep it on every occasion; nor shall I ever forget the things which I acknowledge I owe to my God. St. Peter, who by divine revelation was aware of the future, with eyes intent upon him, added these things with vehement spirit: But, son, if you should learn that the inheritance (which you pant for) has been forestalled by another, will you bear it patiently for God's sake? To whom he said: Certainly so; since I am ready to lose all earthly things for heaven. But if besides your goods, insisted St. Peter, you should suffer the loss of your honour too, would you sustain this with equal patience for the same love? Why not (said the youth)? for Him who suffered for me I would willingly bear such injuries. And if further all your friends (answered St. Peter) should rise up against you, so that they would even lay snares for your life, if it were permitted? At this the nobleman, somewhat disturbed: My Father, provided they do not touch my soul, I will gladly bear all other external things whatever. Then the Blessed Father, uttering a deep sigh, and with tearful eyes, foretold thus: Alas, son, what if, besides all the aforesaid, your soul should become an enemy of God and unfaithful, so that on this account you should merit prison too and a sentence of public infamy? To which the nobleman, as though half-dead, yet answered courageously: May God be propitious to me, so that I may never offend Him. And St. Peter, concluding: Come then, go in peace; and prepare your patience for all things that may befall you. Thus the youth withdrawing, with troubled mind, urgently commended himself to the prayers of St. Peter of Alcántara. The following day, having entered upon the journey (which he had determined), he fell in with a companion, a famous and learned man, but secretly infected with heresy. Gradually ensnared by his arguments, he the more easily drank in his heresy, forgetful of the salutary admonitions which he had formerly drawn from the man of God. From which all the things foretold to him came to pass, until, withdrawing to a certain place to do penance, he there bitterly bewailed his errors. Nor meanwhile did he happen to have greater solace there than that he was frequently visited by the Discalced fathers; to whom he never ceased to relate the predictions of St. Peter of Alcántara and to celebrate his prophetic spirit with the highest praise. Above the others the said knight related this whole matter with many tears to Fr. John Baptist Moles and Fr. Michael de Laque, grave religious of the province of St. Gabriel, when they visited him on the day of the Visitation of the Blessed Virgin Mary, the 2nd of July of the year 1569, in a place near Madrid, to which he had been relegated by the holy office of the Inquisition.

[262] Other predictions, concerning marriage Once St. Peter, conversing with the countess of Torrejón, Doña Catalina Manrique, heard that she had proposed to give her daughter Doña María Carvajal as bride to an illustrious youth, Don Juan de Vargas. Dissenting from this proposal, St. Peter repeatedly affirmed that she would be the bride not of him, but of Don Gonzalo de Carvajal. This man was related by affinity to the count of Torrejón, now deceased, and then married to Doña Inés de Vargas y Camargo. Whence the saying of St. Peter of Alcántara seemed to the countess the more difficult, because she saw that wife still surviving and in the vigour of age. But he said: She can die and so the marriage be contracted; which I so affirm, and indeed it will be certain. Held in suspense by which answer, the countess took no care to treat further of her daughter's marriage, yielding everything to the oracle of the man of God; although she had before indicated that the former marriage suited better both the age of the marriageable virgin and the other conditions; but the aforesaid wife having died in the same year, shortly after the prediction of the Blessed Father was proved by the marriage of Don Gonzalo and the countess's daughter; as the mother herself wished to attest by public faith for the greater glory of the servant of God.

[263] and concerning religion. Three honourable virgins of the city of Plasencia, disciples of St. Peter of Alcántara, had communicated to him their desires of entering a monastery; but the blessed Father, disapproving this intention, answered them thus: It is not fitting now that you should try to enter religion in any convent. Against which the eldest replying with various arguments which might urge her purpose; St. Peter insisted in this manner: "Order your life holily, so that you may continually keep the presence of God; and I trust in the Lord that by His grace He will be propitious to you. And therefore be not troubled that I do not now assent to your desires; for I assure you that all three of you will be religious, although this will happen after my death. Meanwhile I will grant you the habit of the Third Order; by which, according to the will of God, you may now serve Him more freely in this manner." This speech sufficed to compose the minds of the virgins, although from desire of the future they pressed that the monastery should be indicated to them where they were one day to take up religion. But St. Peter of Alcántara, condescending to their importunity and consolation, said: "After my death there will be founded in this city a monastery of Discalced nuns of the first rule of St. Clare, into which you will enter, and in which you will persevere until death." And so he imposed silence on them. But during the whole time that St. Peter lived there was never any mention of founding such a monastery. But some time after his death, the same having been built, Doña Ana María with the other two, having entered it, laudably confirmed and published the prophecy of St. Peter of Alcántara also by the fame of the holiness of their life. In the town of Alcántara, his homeland, St. Peter was conferring with certain nobles about the wishes of certain virgins who had desired to dedicate themselves to religion out of zeal for perfection, had the convenience of a monastery been available. To whom he foretold that such an occasion would one day come, in a monastery of Discalced nuns of his institute; by that event, which followed after his death, he established the truth of the matter.

[264] He sees the hiding-places of the conscience, and discerns various spirits. A certain woman of Plasencia, illustrious no less in virtues than in blood, after a most upright conscience of many years, had begun to be vexed by scruples, for the removal of which no counsels or remedies of various learned men availed. She wrote, therefore, to St. Peter of Alcántara that he would come to her as quickly as possible, so as to succour her soul more opportunely. But he, drawing out a delay for some time, after some days came to her, very disquieted and afflicted. Scarcely could the woman stand at his entrance; but at once, throwing herself at his feet, she began to explain the anxieties of her mind. But he, anticipating her, said: Daughter, it suffices; the whole state of your conscience is already known to me. And because the cause of your trepidation is weak enough, therefore I have hitherto deferred coming to help you. But now I tell you that hereafter nothing more will happen to you, nor will you be any longer disturbed by these troubles. At which the devout woman was not more astonished that he had known the interior things of her mind manifested to no one than that she felt within herself the highest tranquillity and serenity of mind, to which the course of time brought firmness. Nor was St. Peter's confidence and certainty less with very many others who consulted him. So that at the first meeting he indicated to St. Teresa the troubles of her soul from this, that, having suffered the contradictions of learned men, she declared that her spirit could not be grasped even by her own confessor; and moreover he confidently foretold this to other virgins who were to embrace her institute. By the same light he searched the inmost recesses of consciences, and wholly saw through what was hidden from others. There lived at Plasencia a woman who by apparent virtue had acquired a great fame of holiness; concerning whom St. Peter admonished certain of his spiritual daughters to abstain from her familiarity; they, greatly wondering, inquired more diligently the cause from the Blessed Man, since they claimed that they profited more by such converse. To which St. Peter at length said: The spirit of this woman is not from God, as the outcome will show. So, not long after, she, falling into most grievous errors, made manifest both the deceit of her feigned virtue and the truth of the holy Man. This gift was more certainly evident to St. Teresa; who, beyond her own experience, often invited St. Peter of Alcántara to examine the spirits of others. From which she profited so much that she distinguished with greater clearness the spirits of many which were somewhat suspect to her,

as she herself has left it written at length in the book of her Foundations.

[265] St. Peter was harsh to himself, kind and indulgent to others. Although the holy Man treated himself too harshly, yet he showed himself courteous and easy to others; St. Teresa attesting that he joined with great holiness a wonderful affability, and did not multiply words except sparingly, and these pleasing and full of great judgment. For they were without ambiguity, suited to the need of each one consulting him, not superfluous or vain. He never judged unfavourably of anyone, though his actions were not upright; for which he sought out reasons for excusing. His companions affirmed that in the whole course of his life he never spoke abuse of anyone; but rather knew not how to suspect anything evil. Of all religious orders he spoke with great reverence, as of the heavenly hierarchies. And of those from whom he had suffered very much in his reform he was never heard to utter anything complaining, judging that each had proposed to himself a good end; and therefore he was accustomed to say: Fathers, forgive my zeal, and if God so permits, hinder it. Hence no one, daring or presuming to speak amiss of anyone in his presence, was silenced by his reproofs. For by such words of detraction he felt his heart pierced as by sharp darts. Once the count of Oropesa was conversing with blessed Peter, gravely magnifying the multitude of public crimes by which the divine vengeance was provoked; and St. Peter of Alcántara answered more judiciously about the urgent remedy: "I easily find a remedy, provided your lordship and I be such as we ought to be; and then we shall avail so much with God that we shall obtain from Him the remedy of such great evils. And when this shall be, on our part the world will have been provided for, or less will remain to be amended." And it is most certain that, if this were at the heart of each, no more efficacious remedy could be given; and therefore all evil comes from this, that no one strives to amend himself, each one others; and so the whole world remains without remedy. When he wished to admonish anyone, he seized an opportune time, when, the disturbance of mind being past, serenity had given place to gentler words. As often as very many nobles flocked to him for counsel in temporal affairs, he so directed the conversations that he always gathered some spiritual fruit from them, rousing in his devotees desires for eternal things. He so loved sincerity that he fled any duplicity worse than a snake, affirming that no one who used it would come to perfection. So too he detested vain or ridiculous things as unbecoming to religious.

[266] Angel of peace. He was so much a friend of peace and concord that from this he acquired the name of Angel of peace; since he quite often settled by his sweetness and prudence not only entire families but also places and towns. He observed the same in correcting his subjects, so tempering severity with meekness that he exasperated no one in correcting him. He so abstained from lawful recreations that with cheerful countenance he did not reproach others; but seemed to be called away to another converse, where he could enjoy Him whose delights are to be with the children of men. And in conversing with others he used such sweetness of words that, as a grave man, Don Jerónimo Loaisa, attests, many affirmed that they were so bound that they could not refuse anything to his persuasions, though repugnant to their will or arduous. And those who were prevented from enjoying his presence had recourse to him by letters; and when occasion offered, they took pains to meet him with the highest reverence.

[267] He was an object of veneration to all: to the common people At these splendours of so manifold virtues the veneration of all was turned toward him; so that, although he dwelt in solitary and remote places, yet peoples flocked to him in crowds from afar. Of whom some sought his blessing, others the suffrages of his prayers, others counsel in most difficult affairs, others to obtain wonderful graces; all, so that, their consciences being cleansed, they might learn the ways of a better life. And often, even before they stood in his presence, they venerated, prostrate, the very walls (where he dwelt); so great an opinion of his holiness had they conceived. Whence also, when he passed through cities or towns, the citizens ran together from all sides to see him, so as to offer the sick too to be blessed by him. And when it was not permitted to enjoy him otherwise, a more frequent and devout concourse was made to his Mass; which afterwards, increased when he withdrew, quite often left the places themselves without inhabitants, since they did not disdain to follow the servant of God for a long space. Nor was this given to St. Peter of Alcántara by the common people only, but by the nobler also; who, committing to him the care of their souls, therefore more frequently called upon him in the convents; or, when he sometimes passed by them, contended about receiving him for that day, so that, instructed by his conversations and converse, they might also receive more welcome benefits. Very many counts and marquises, vying with one another in receiving him as a guest, held it precious to serve him with their own hands. Others built convents for him from the foundations, or hired palaces near them, so that they might use his familiarity more conveniently and be directed by his counsels and teaching in the way of the spirit and of morals.

[268] as well as to the nobles. Among those who met St. Peter of Alcántara more diligently, the counts of Oropesa, of Niebla and of Torrejón sometimes stayed whole weeks with him. And when they could not enjoy his presence otherwise, they counted it a great consolation to hear his Mass and to see him in choir and in the other public acts of the community. Moved by the fame of his holiness, Don Fernando Henríquez, uncle of the admiral of Castile, and another illustrious man, Don Diego Suárez, came from Madrid to Pedroso, to be instructed by the heavenly admonitions of the man of God, and, if it were permitted, to live with him. When St. Peter of Alcántara did not permit this to be done, they took pains with the greatest diligence to hire a dwelling near the place, to come daily to the convent, and to receive the oracles of the Blessed Father as angelic. The count of Oropesa himself, at the same time at which the convent of the Rosary was being built, had a neighbouring palace built on a certain property; where, staying for some part of the year, he lived for many days in the convent a religious life with St. Peter of Alcántara, assisting at all the exercises of the community. By the example of these, illustrious ladies too either came to the presence of St. Peter, or consulted him by letters on graver matters; or according to their needs called him to them with importunate prayers. From which he drew so much fruit that he persuaded many to embrace the spiritual life, very many to despise vain adornment. Almost no business occurred, or was undertaken for settling lawsuits between cities and families, in which the holy Commissary was not asked to interpose his authority. And this he was wont to accomplish with so happy a success that the parties, persuaded by his reasons and by reverence for him, were seen, not without great wonder, very often to yield to him what they refused to men of great eminence. Hence, called by many cities even more remote, he was held welcome and desired at Plasencia, Toledo, Ciudad Rodrigo and all others, as an Apostle sent from heaven.

[269] Kings and princes had recourse to him for the sake of seeking counsel. But St. Peter of Alcántara was held in great esteem especially with kings, so that he was quite often summoned by the emperor Charles V himself. With whom, after he had conferred on various affairs, he impressed such an opinion of himself that the emperor once said to his own: Certainly this religious is not a man of this world; for, always absorbed in spirit with God, he converses with the blessed spirits in heaven. Often invited to Lisbon by the king of Portugal, he was compelled to dwell in the palace; whence the princes Doña Maria and Don Louis were seized with such love of his teaching that, had not the blessed Man himself prevented it, they would then of their own accord have embraced the humble life of his institute. Nor with less veneration did Doña Isabel, infanta of Portugal, attend the servant of God, since she was frequently accustomed to call him to her, so that she might render account both of her soul and of her state. But most of all after the death of her husband, Don Duarte, son of king Manuel, whom death had untimely overtaken in the flower of his age, at 25 years. Then especially she implored his help, and sent him many gifts for the worship of the church, and cloth for the clothing of the brethren. So that St. Peter of Alcántara, bound by her benefits, did not hesitate to write to her from time to time with great confidence about the state of his provinces. The copy of a certain letter is this: "Jesus. May the peace of Christ dwell in the soul of your highness. Although I am absent from that kingdom, because I consider such to be the will of God, on account of the excellent success of the affairs of that holy custody, to which I had come so happily with brother John of Aquila; but now I understand that affairs are so prosperously directed by him that it seems to me to have attained the summit of perfection, and that God bears a most special care of this custody, as of a certain particular inheritance of His own; since this manner of living is so peaceful, and in so small a number has so many of His servants. But I hope that my return to these parts will be acceptable to the same our Lord; in that all things are directed by Him, and He shows these things so clearly that I can say nothing further. Our province has been made better in many things than it ever was, whence I can glorify God. And this I say to your highness because I know that your zeal for the glory of God greatly desires that in these your provinces of Piety and of St. Gabriel, and in the custody of Arrábida, it be increased to the utmost. And to this I am drawn with singular affection; because I know what good there is in it, and on account of the great piety of the princes of that kingdom of Portugal, which God makes to be singularly eminent among them in your highness, and which you have drawn from your progenitors. So that, endowed with an excellent disposition, you help it by your good works and the quiet of mind with which you have withdrawn yourself from the cares of temporal kingdoms. This I always think and say everywhere; as do all who have either seen or heard your highness. And therefore I hope that that one care for your children which remains to your highness will be relieved by God; as I incessantly pray His divine benignity; and that your highness may see the principal settlement of Doña Maria before the Lord calls you to the heavenly kingdoms. Amen. The bearer of these is a faithful person, if it shall please your highness to write back.

Your highness's

unworthy chaplain and beadsman,

Fr. Peter of Alcántara."

[270] Likewise men conspicuous for holiness and learning. It was also necessary for the holy Man to go over to the Court of Madrid, when, called by the princess Juana, sister of the great emperor Charles V, he was treated by her with singular deference of reverence. He was likewise so treated by various religious of diverse Orders, who in most grave consultations acquiesced in his opinion with the highest respect. Which in his own religion is not so wonderful

seemed, since they daily experienced that the difficulties of his Reform, overcome by heavenly favour and singular constancy, were taking greater increases. With the more distinguished prelates of all Spain he was held so welcome that, often invited by them, he willingly undertook for the glory of God both the conversions of souls and the amendments of many abuses. But most of all the honours and deferences which the aforesaid prelates paid him afflicted him, especially the bishops of Ávila, Plasencia and Pax Julia; all of whom, however, the bishop of Coria, Don Diego Henríquez, surpassed in affection and veneration, of whom we shall make mention more fully below. Finally, all who at that time were held renowned by some fame of holiness, the greater the heavenly light in which they were strong, the more diligently commended themselves to the prayers of the holy Man, and held his singular virtues in esteem. Among these Fr. Louis of Granada, then very celebrated for piety and learning in letters, wrote various letters to the servant of God, singular witnesses of his great esteem, besides frequent intercourse, by which it might more rightly be judged that the minds of both had grown together. Likewise Master John of Ávila, a man of no common holiness, had nothing more at heart than to honour St. Peter of Alcántara and to enjoy his familiarity. Captivated also by admiration of his doctrine, he strove not only to spread his praises abroad, but also to use his services in certain more notable affairs, as was said elsewhere.

[271] St. Peter cherished the Fathers of the Society of Jesus with singular affection. St. Peter of Alcántara cherished the fathers of the Society with singular affection on account of their common zeal for souls, by which they spend unwearied labour in the propagation of the faith. But above the other conspicuous men of this religion (whom he used familiarly, as Fr. Luis de la Puente, Fr. Cristóbal Cobos, Fr. Juan de Montemayor, illuminated men, who enjoyed singular familiarity with the servant of God for many years, and praised everywhere his rare penance and contemplation, even after he was dead), a most close intimacy subsisted for him with Blessed Francis Borgia. Lest it be troublesome to express this by a longer narration, it will seem more expedient to gather it from the context of a certain letter. This Blessed one had been appointed in the year 1557, on account of his eminent praise for holiness and prudence, by the great emperor Charles V to his sister Catherine, queen of Portugal, to treat affairs of great weight. Hence, so that he might leave a pledge of love and esteem toward St. Peter of Alcántara, we find that he wrote him such a letter from his journey: "Very reverend father in Christ. The grace of our Lord Jesus Christ be with us always. Amen. God knows how much consolation my soul takes from the letters and other things of your reverence; I would willingly go to that little convent of yours, and hold it for a paradise on earth, were it not that I have heard that God has called to Himself the excellent bishop of Pax Julia; and therefore the journey will not have to be directed that way, but straight to Évora; and while in Portugal I shall take the care (which is fitting) of the affairs of your reverence; as I also trust in God that we shall see each other on my return, and confer confidently about everything. I have heard too that Father master Zapata was greatly loved by the same bishop of good memory. Pray for me, my father, that the Lord may communicate the Holy Spirit to me. From Jaraicejo, the twenty-second of August, one thousand five hundred and fifty-seven. In whatever way I may have written otherwise, I will yet take care to be instructed about the road; so that (if I can) I may pass that way, although I turn aside a little. The Lord direct all things. And if it shall be out of the way, it will be as I said above; and again I ask that your reverence pray for me.

"His servant in the Lord,

Francis Borgia."

[272] St. Francis Borgia meets St. Peter at Pedroso. Blessed Francis discharged the faith of this promise; as soon as he had returned from Portugal, he went to Pedroso. Here he spent some days with St. Peter of Alcántara in devout conferences, with the other religious in the frequenting of the community, with God in various spiritual consolations, until the obligation of his charge called the Blessed Father away, full of astonishment, from so heavenly a dwelling and society, and back to his own affairs. Of his spiritual father too, namely the venerable servant of God John de Texeda of the Order of St. Francis, it is related that, when he burned with an ardent desire of conferring with St. Peter of Alcántara, whom the distance of places made far absent, it was once granted by God that both should see each other in spirit, from which that distinguished father took the highest consolation of his soul. But above all testimonies, let one indication of his illustrious veneration suffice us from St. Teresa in mansion IV, chapter III, who somewhere, among other things noted by us, speaks thus of St. Peter: "A certain one cited to me a book of the holy Fr. Peter of Alcántara, whom I hold for a saint, to whose judgment I would have submitted, because I knew that he knew this. But after I had read it, I found that he said the same as I; although in other words." And elsewhere: "I would say many other things, did I not fear to be reproved by your lordship, wherefore I do this, etc. In the beginning I saw that he understood me by experience, which was then most necessary for me, etc." And thus, as often as she makes mention of St. Peter of Alcántara in her writings, she always honours him with the title of Saint, and celebrates his virtue with the highest encomiums.

[273] Certain more distinguished disciples of St. Peter. The bishop of Coria, Nor did the esteem of this virtue of St. Peter consist only in that reverence which even all worldly persons for the most part do not refuse to pay to the servants of God; but rather in a certain most lofty conception of those who had grown accustomed to look more deeply into his life and to profit in the way of salvation by his heavenly teaching. Of whom it occurs to us to make some mention here. The first place among all is deserved by the bishop of Coria, Don Diego Henríquez de Almansa. Who, as soon as he had knowledge of the virtues of St. Peter of Alcántara, captivated by affection for him, urgently persuaded him to permit a convent of his institute to be founded in his city. When this had been refused him, he procured his presence in every other way; so that he might confer with him more frequently about the state of his soul and counsels of piety. And so, when St. Peter had once come to Coria on the occasion of the building of the convent of Altamira, the aforesaid bishop, leaving his secular cares for the time, came to the convent of the friars, so that there, in every religious observance of common life, he might emulate even the lowest, nay St. Peter of Alcántara himself. And thus, afflicting himself with great abstinence and the rigour of the other exercises, he provoked St. Peter to put a bridle on his fervour on account of the tenderness of his complexion. Yet he profited so much by spiritual conferences that he could scarcely be torn away from them even for the most urgent affairs; but, hastening out to these, he shortly returned to the convent, to fill his mind with the sweet converse of his admirable Master and to perfect it by imitating the devout religious. The devout man grew so much in this pursuit of perfection that, leaving his pastoral dignity, he would willingly have passed to religious solitude and a humble manner of living; had he not been induced by the efficacious persuasions of St. Peter of Alcántara, for the greater glory of God and the gain of souls, to continue with religious piety in his office a life notable for virtues. Afterwards, however, he frequently called St. Peter to him, and spent the greatest diligence in devoutly rendering offices of every kind to him as to an angelic man; so as to express by imitation (as exactly as he could) both the assiduity of his prayer and the rigour of his abstinence. Hence too, spending the greater part of his revenues in alms for the poor, he prescribed moderate expenses for his dignity and sustenance. To his flock he applied an unwearied solicitude in visiting and consoling them; by his own example and the modesty of his whole household he brought very many to embrace a better life and the exercises of devotion, most watchful in preserving ecclesiastical discipline. At length, invited to the provincial council held at Salamanca in the year 1565, welcome to all those bishops with the highest honour, he gave an illustrious proof of his zeal and virtue; and there, overtaken by death, he left a praiseworthy memory of the veneration in which he was held.

[274] The count of Niebla and Don Juan de Albarado, By the example of this bishop his brother, the count of Niebla, attended St. Peter of Alcántara with the highest veneration; he did not cease to dwell near his convent, to visit the servant of God quite often, and to be roused by his spiritual direction to works of piety for the salvation of his soul. Whence, when Blessed Peter had turned him away from his purpose of entering religion, the count turned all his attention to the ordering of his household, so that he observed the norm of the religious life outside the cloister. He more happily carried the same over to those nearer to him, since he brought up his son with the daily instruction of the holy Man; and very readily invited another kinsman of his, Don Luis Henríquez, flourishing in years and wealth, to the cultivation of a devout and solitary life. He adhered more diligently to St. Peter of Alcántara, and when he had come to Coria, did not leave him, even going on foot, so that he might enjoy his holy conversations more freely. Hence he too was worthy to be held a spectator and witness of many wonders which had befallen the holy Commissary from above, both in raptures and in prophecies, of all which he made a faithful narration after his death. In this tranquillity of the spiritual life the devout lord ended the course of his living in a certain villa of his with a great opinion of virtue. Not inferior in piety was Don Juan de Albarado, who, at first opposed to his sister Doña Isabel, a spiritual daughter of St. Peter, afterwards became a most strenuous emulator of her virtue in this manner. One day, coming to hear the servant of God preaching, he received such a knowledge of himself that he was ready to renounce the vanities of the world, and (had not St. Peter opposed) to enter religion. But after, accustomed to his confessions and counsels, he had sold all his more precious things to give to the poor; being made a priest, he took up so religious a life that, content with mean clothing, more frequent fasts and a most hard bed, he gave to all an excellent odour of his virtue. Assiduous in visiting hospitals and in the care of the sick, he spent some part of the day in the exercise of weaving wicker baskets (which he might distribute to the poor). So that, passing his life so laudably for thirty-eight years, he merited to be adorned even with certain miracles. His body after some years was found incorrupt together with that of his sister, who likewise shone with zeal for piety. For she, clothed in a rough tunic, did not admit linen, never went out of the house (except to Mass or confessions); she never tasted meat, always intent on prayers, and merited to experience various favours from God.

[175] Louis, son of king Manuel. By the counsels of the same holy Man the most serene infante of Portugal, Don Louis, son of king Manuel, made great progress in piety. He, from the spiritual conversations of St. Peter of Alcántara held with his sister, conceived such a desire of a more perfect life that, choosing him as guide of his conscience and master of his morals, he busied himself also to imitate him in austerity of living. But when he was most strongly hindered from carrying this out in the religious state

so that in the world he might the more profit the salvation of his subjects by example, he withdrew to Salvaterra, the king permitting, so that he might kindle the fervour of his spirit more freely by spiritual exercises. Here the illustrious prince had a convent built capable of holding twelve friars, in whose company, as if he had made a vow, he went before all by example in prayer, fasts and the rest of religious discipline, and provoked very many to emulation. St. Peter of Alcántara once came to this convent so as to moderate in part the prince's rigours; confirmed in his purpose by his counsels as by oracles, he pursued outside the religious state that tenor of living which the imitation and teaching of his Master, and moreover the obedience of the local superior of the convent, suggested the more rigorously. In imitating religious poverty he refused superfluous things for the body or pompous furniture and the like. And he fortified purity of mind by a stricter guard of the senses, and, from affection for it, admitted to his service no one stained by any contrary vice; and thus, living innocently, he rested in the Lord with a holy end.

[276] Likewise women; a matron of Belvís; (Women) some more illustrious in holiness claim for themselves a singular memorial in this place. In the city of Belvís a certain noblewoman, much given to luxury within the limits of honour, moved by the fame of St. Peter of Alcántara, resolved to go to him at the convent with another kinswoman of hers, so as to consult the servant of God about a certain business of marriage then offered her. But when she saw the servant of God so wasted with leanness, suffused with a certain shame, and drawing her veil over her face, she more reverently invited him to the private conversation (for which she had come). St. Peter takes upon himself to commend the business to God in prayers; so that she might merit to be enlightened by Him as to what was more expedient for the glory of God and the salvation of her soul. Hence turning the discourse to the prizes of purity, by which souls are espoused by Christ, he most aptly persuaded both Virgins to enter a monastery. The noblewoman felt herself so pricked with compunction by such reasons that (after she had purged herself before God in confession of the secret stains of her conscience) she applied herself, by the counsels of St. Peter, with the highest powers of her soul, to the pursuit of a new life (all wondering at the astonishing change), privately for some time, and soon also wholly, having entered the monastery of St. John of Penance. Her cousin, emulating her example and fervour, the blessed Father urging her, though tender in years, shut herself up in the same monastery, so that when more mature she might one day profess religion. Thus, then, both being animated by the admonitions of the man of God to the course of perfection, the former shone forth with a singular example of virtue; since she was cherished by his continual teachings. This was the servant of God María de Jesús, who, on account of her notable fame for piety called the disciple of St. Fr. Peter of Alcántara, published many of his wonders after his death; foretelling that he would one day be proposed to public veneration with the title of Saint. She persevered for very many years in the aforesaid monastery in a singular tenor of penance and devotion; until, the debt of nature being paid, she shone with certain miracles, so that the bells too, rung by their own motion, called the whole city together to her funeral.

[277] Maldonado, Among the other noblewomen also who frequented St. Peter of Alcántara in the convent of Belvís, a certain singular benefactress of the religious had a daughter named Maldonado, excellently instructed in the exercises of piety. She, often consulting the servant of God about things of the spirit, once heard him discoursing such things about the love of God that, as though transfixed by a certain dart, she applied the whole gaze of her mind to acquiring it. Whence, burning with continual prayer, illuminated with very many heavenly favours, she never shrank from the discipline of her Master in the school of humility; but, entrusting herself wholly to the divine will, she was seen to have such ecstasies that she cast upon many a suspicion of illusion, and gave occasion to taunt St. Peter, as though he permitted a young girl tenderly brought up in her father's house to be deceived by such diabolical deceits. To uncover these opinions and to confirm the excellent fame of the same young girl, which St. Peter of Alcántara had spread, it pleased God to illustrate her by the following event. She was most devoutly assisting at a certain Mass which was being celebrated at the altar of the crucified in the parish church, where, immersed in contemplation of the Lord's passion, from tenderness of affection she broke out into a flood of lamentation, then heard certain voices resounding within her, by which, rapt into the highest ecstasy, she struck all with singular admiration together with reverence; especially those to whom it was granted to hear those voices from the crucified. These things, reported to the Blessed Father, induced him to admonish the handmaid of Christ that she would suffer many contradictions, and to encourage her to bear them patiently by the examples of the saints, whose constancy is wont to be proved most of all in adversities. Being strengthened, therefore, in mind in the service of God and in devotion of spirit, though she was of the first of the city, she did not refuse to converse with the meaner sort, so as to relieve some with alms, instruct others with teaching, care for others oppressed with infirmity; finally to draw all more effectively to the cultivation of piety by admonitions and examples. At length, growing renowned with a great fame of holiness, after various predictions revealed to her by God, she fell holily asleep in the Lord.

[278] The Venerable sister Ana María. The venerable sister Ana María, a native of Plasencia, merited from her first years to become a disciple of St. Peter of Alcántara; on the occasion when he, received several times as a guest in her father's house, once recovered her health by his prayers. She had asked on one occasion why the Saint always went with his eyes closed, as though he were blind. To which he said: Daughter, he who bears God within in his soul ought not to have eyes to look at other earthly things. By which answer the virgin was so kindled into the love of God that she resolved thenceforth to offer her heart to God alone, to despise all worldly things, and at length to enter religion at the nod of her dear Master. She deferred the effect, however, until, according to the admonition of our Saint, a monastery of the first institute of St. Clare was built in the same city. There afterwards she shone forth with such harshness of piety and penance that, when the other sisters asked the motives of so wonderful an austerity, she was accustomed to answer that, following the footsteps of her Master, she could not come near the rigour of his torments, not even from afar. In the exercise of prayer she was illuminated with very many visitations from God; reaching her eightieth year, and near death, she merited to be visited by the Lord surrounded with a most splendid light, who also promised her that she would shortly see Him in heaven; and that St. Peter, assisting at her death, would be permitted to accompany her soul to heaven. Exulting over these things, the devout religious communicated the joyful admonition to another sister, her intimate friend; and, awaiting the coming of St. Peter of Alcántara, she beheld a choir of Virgins coming to her, by whose converse she seemed to foretaste the delights of paradise before she departed this life. Meanwhile that friend asked whether among these St. Fr. Peter had arrived; answering her that it was not yet time, some while after (when she became nearer her agony) she recognized the servant of God present, wonderfully shining. In his company, with the other blessed souls, she was seen happily to fly to the regions above, by the dissolving of love rather than by the pain of the soul. Her body, honourably kept by the religious of her monastery, commends her memory with singular veneration. From these few, therefore, the integrity and perfection of the other souls whom St. Peter of Alcántara instructed can be judged; although they attended to the active life in private houses. So that, no less than his glorious father Francis, who instituted the order of Penitents for seculars, St. Peter by the same zeal brought very many of diverse condition to the pursuit of the spiritual life, who by their example filled the cities of all Spain with exercises of virtues. And thus St. Peter of Alcántara, passing through the mouths and minds of all with devout veneration, obtained to be celebrated also by very many writers.

BOOK FIVE.

Of the last infirmity of St. Peter of Alcántara until the translation of his body.

He comes to Pedroso. His salutary admonitions. Before it befell St. Peter to depart this life, he resolved to visit his convents and brethren with fatherly solicitude, so that by confirming them he might kindle the rigour of observance and the fervour of charity. Departing, therefore, from Ávila (as we narrated at the end of the third book), and weighed down by new attacks of pains, after a difficult journey he came to Pedroso, the first plant of his reformed family. Here, filled with unspeakable consolation on account of the memory of his past life and the bestowal of heavenly favours, one day before a devout image (which is kept here), rendering thanks to the same Mother of God, he was rapt into an astonishing ecstasy. So that, with his eyes fixed on the same image, all could judge that his body was held in the air, his soul among those above. Nor during those few days in which he stayed here could he recall the favours granted by God in past times without most copious tears, as appeared to all; besides which, uttering continually profound sighs, he betrayed the affections of his heart by external signs. Worthy of memory seem some instructions which on this occasion he left more diligently to his religious, being accustomed to speak thus: "As long as you shall correspond to the duty of true sons, living in holiness of morals, the most kind Lord will be propitious to you as a true father. But the cause why bodily necessities fail in a monastery comes from this, that God is served negligently in them. What mercies have you not experienced in your extreme necessities? This same convent will give you this faith, through so many wonderful reliefs which it has experienced from heaven in extremities; as also the other convents of this new province, where the Lord has quite often deigned to feed our religious brethren with heavenly bread. Place, therefore, sons, all your confidence in God; for from Him will come all your remedy of having care. For to this day no one has ever been forsaken who firmly placed his hope in Him." Conceiving the love of their Father from such affectionate admonitions, the sons suspected that this was his last visitation. And thence, following him with tears as far as the door, lest they should detain him too long from the spiritual consolation of the other convents, having received his blessing they withdrew.

[280] He visits for the last time the convents of the Rosary and of Viciosa. Hence the Blessed Father went on to the convent of the Rosary, carried on a certain beast. But when the religious saw him so wasted, they judged that the end of his life was imminent. And therefore, solicitous to care for him more sumptuously than usual, they could by no means obtain that he should relax from his usual rigour of living. For by an example of this kind he intimated in what manner his brethren ought to treat their bodies until death. And so, a few days having been spent there in the visitation of the brethren, he, consoled by their austerity of living, they, trusting in the suffrage of his prayers, could hardly be separated from one another. He went at length to Viciosa, where it happened that he stayed somewhat more days, since various young men had gathered there at the fame of the holiness of the place, to obtain admission to the taking of the habit. Having proved their spirit, therefore, he admitted (them) to the institute, and distributed them with certain more advanced in virtue and age to cultivate other convents; so that everywhere they might have at hand both masters of piety and companions of labours. The holy Man was greatly refreshed by the pursuits of prayer and interior mortification, to which, attentive,

he saw the inhabitants of this convent seriously applied, and he encouraged them to greater things by his example: for he was often seen in the hermitage (which they called of Bethlehem) alone, persevering many hours in the contemplation of God, even raised in the air; or entreating the divine majesty and His most holy Mother with tears and sighs. Sometimes he climbed the nearby mountain, supported by the fervour of love rather than by the vigour of his strength; and there, communicating with God in longer prayer and contemplation, he ardently invited all other creatures to the praise of the maker, and from time to time uttered such cries as wonderfully drew the hearts of the hearers into divine affections.

[281] He receives joyful news, Among the other consolations which St. Peter of Alcántara received in the above place, not inferior was that which he felt through the letters of the custos of Valencia, Fr. Michael de Catena, and of the custos of Valencia, Fr. Alfonso de Lerena; when he understood that the religious state of these convents vied in perfection with those (which he himself had visited). For, informed of the foundation of new convents, and also of the increase of piety and holy poverty, the man of God seemed to relieve the force of the pains (which he was suffering) by the consolation of this news. For the tears and other signs which were observed by the religious indicated the interior joy of his mind, which from time to time an external exhortation to the brethren also, that they should render thanks to God and have hope for the future progress of the reform, raised the minds of all to the solace of the devout Father. Hence he answered the letters of the superiors with such affection that he inflamed all, as it were with a new spirit, to the pursuit of perfection. Besides which, being now near death, since he could not do so in person, he did not neglect to visit and embrace his sons by letters. All these things were increased by the news from St. Teresa about the possession of her foundation taken on the day of St. Bartholomew, as had been agreed with St. Peter of Alcántara. And that those four virgins instructed by him had received the habit of religion and of the new institute affected the soul of the Blessed Father with the highest delight at so happy an outcome of affairs.

[282] He falls ill. When, therefore, he revolved in his mind all things of the present life, and seriously weighed that nothing remained for him to desire except to be dissolved and to be with Christ, he was often heard by the religious to break out, sighing, into these words: Lovable Beginning and all my sufficiency, when wilt Thou receive me; so as to plunge and transfer me wholly into Thee, so that I may never perish more? When, all hindrances being removed, wilt Thou make me joined to Thy spirit, so that I can never be torn away from Thee? And because he knew that he would shortly be heard by the Lord, he procured in those few days of life (which remained) to add new rigours to his usual penances. But, prevented by the charity of the religious, who forbade him as he failed in strength, dissolving the fervour of his mind into tears, he seemed to bewail more bitterly the negligences of his past life, while he repeated more urgently: "Woe is me, an unprofitable servant and of no fruit." By which words and affections he the more effectively persuaded the hearts of all the brethren to turn to themselves and to embrace the pursuits of penance and poverty with incredible eagerness. A few days after this an acute fever laid St. Peter of Alcántara on his bed, which the solitude of the place prevented from being relieved by suitable remedies, and therefore held all the religious the more afflicted. Hence they inform the count of Oropesa as quickly as possible of the holy Man's state, so that, according to the piety of his affection, he might the more promptly be present with his dearest spiritual Father. Nor did their expectation deceive them, since the count, soon flying thither, prostrate at the feet of the Blessed Father, besought him to permit himself to be carried to his palace. Which, though he refused at first, yet, the divine will being known that he should draw near to Arenas, where he was to be buried, he admitted the prayers. Yet he would scarcely be carried on anything but a beast, so as to suffer hardships, the aforesaid count and two brethren accompanying him, while the rest, left in the convent, attended the holy Father's lot with both tears and prayers.

[282] He lies sick in the house of the count of Oropesa. St. Peter of Alcántara, therefore, came to the count's house so exhausted that he seemed almost to be drawing his last breath. And there, being led to a room furnished with splendid adornment, he by no means chose to lie in the precious bed, but to rest in a certain corner on a humble pallet, where he besought that a certain altar be prepared. The weakness of the holy Man indeed increased the grief of all, but they rejoiced the more at his presence, as at a certain treasure acquired. Hence they called physicians, who, declaring the force of the disease, enjoined suitable remedies upon him by the precept of obedience. They administered foods, which, contrary to the Man's usual abstinence, seemed to torment rather than to refresh him. Yet the disease increased little by little, so that the fever, penetrating even the bones, tortured him wholly with pains. Then his leg, swelling and breaking into an ulcer, kept him motionless in bed. There was added his usual pain of the stomach, which, excessively increased, sometimes hindered his speech; so that no part of his body lacked its own singular torment. But St. Peter of Alcántara, rejoicing in spirit, gave no external sign of pain or complaint. But from the very medicines which tortured him he seemed to take motives of solace. Most of all, however, it afflicted St. Peter of Alcántara that he was compelled to permit himself to be served by the countess; since she rejoiced to minister everything with her own hands, and to assist even at the lowest offices. God permitted moreover, so as to increase the merit of His Servant, that he (because he could not be overcome by impatience of the disease) should meanwhile be provoked to anger by the suggestion of demons, so that, superior to all other temptations, he relieved his mind with some sigh, saying: Blessed be the name of the Lord; Thy will be done. But in this the devil thought that he might succumb as one unequal to it, when he assailed him in this manner through the ministry of certain of the count's servants.

[283] He is ill treated by servants. Blessed Peter, out of his humility, obtained from the notable charity of the count and countess that at the hour of refection he should be served more freely by certain of their domestics, in place of the lords, who had been accustomed to do this. Whence, when certain young pages of the count had been appointed to this service, to carry food to him and offer it, by a certain diabolical suggestion they began to turn the daily office into mockery of him; so that, either mocking his actions or deriding the salutary teachings (which he dictated), they furnished him contempt and abuse rather than refection or solace. All which things St. Peter long bore with great and patient mind, and was never seen to complain of these injuries to anyone, nor in any way to change the serenity of his countenance or the tranquillity of his mind; so that even the youths themselves confessed after his death that this singular forbearance (which he had known to be attempted against him by the demon), beyond that of his other pains and sickness, had added a great crown to his virtue; since, duly relating the matter, they said they wondered how they had then dared such things in the house of their Lord, and had presumed so inconsiderately to turn the singular reverence due to the Man into so many reproaches. Which, it was concluded by the common opinion of all, could not have been done except by some vehement suggestion of the demon, to prove the constancy of St. Peter of Alcántara. The Blessed Father remained in this state for some days in the aforesaid house of the count of Oropesa, honoured by the assiduous attendance of both husband and wife. To whom, suggesting various spiritual instructions, he both rapt their affection to heavenly things and provoked others too to piety; while they sought counsels for the salvation of their souls and frequently and devoutly asked his blessing. All indeed wondered that in such a state of things Blessed Peter could duly satisfy each, both in counselling and in instructing; but much more, astonished at his patience, they seemed to be animated by so wonderful an example to the correction of their morals and to patience in worldly mishaps, as they withdrew pricked with compunction.

[284] He is carried to Arenas. Although the devout count and his wife took care to apply all human remedies zealously to St. Peter, yet the fever seemed meanwhile, creeping more secretly, to diminish his life. Whence, knowing that few days remained to him, he pressed to be transferred to the convent of Arenas, so that he might die among the hands of his brethren in a humble and devout place. Although the count and countess opposed this, for fear of some sinister event on the journey; yet, since they had believed him when he denied that this would happen, they were willing, reluctantly and with the highest grief, to let him go from them. Two companions, therefore, having been called from the convent of the Rosary, and the countess deploring the departure of the holy Man, the count himself with the physician undertook with the highest piety to conduct to the convent St. Peter of Alcántara, placed upon a beast. Hence, having given his blessing to his devout benefactress and to the numerous people who had flocked together to see St. Peter, departing from Oropesa, two religious supporting him, and the count with the physician accompanying, he came to the convent of Arenas without any new attack of the disease. Here, received by the religious with grief mixed with joy, he asked for three or four days' rest, so that he might recollect himself alone, admitting no other solace than that of prayer. Where the religious not unfittingly judged that he was visited by unwonted favours from God. Afterwards, by the guardian's precept that he should comply with the counsel of the physicians, being carried to a place near the convent (where the sick were cared for), thrown with a certain impetus on a humble pallet, he indicated that he was seeking rest; and so, cutting off from all the hope of a longer life, he left the rest to the care of the physicians. And although he himself understood that nothing would profit him for health; yet by the persuasion of obedience and of natural duty he bore the harshness of the cure even with torment, so that he might close even the end of his life amid torments. Nor on that account did he omit to discharge the task of the divine office, since every day he strove to recite the hours with the greatest devotion, showing the interior affection of his soul with tears; and sometimes, belching forth the flame of divine love rather than of the fever which was consuming his life, he provoked the heavenly spirits with words of this kind: You Seraphim, who kindle the heavens as well as the earth with your love, do not desert my humble and miserable heart.

[285] He sends letters to St. Teresa. About four days before his death, Master Daza, solicitous about his infirmity, quickly brought certain letters of Don Francisco de Salcedo, so as also to confer by word of mouth about certain other things. It was related, therefore, to the holy Commissary how new difficulties were being objected to St. Teresa in the business of holy poverty which she was upholding, and they greatly afflicted St. Peter. Whence, since, hindered by the force of the disease, he could not go to Ávila for a remedy (as he had hitherto furnished very many), he writes a letter (in the best manner he could) to Teresa, in which he wonderfully stimulates her to perseverance in her purpose in the defence of poverty; adding moreover assertively that after a short time all those oppositions would be happily ended and would be altogether void. Besides this he instructed Daza too in what way he should soothe the minds of certain persons most opposed to holy poverty, promising that he too would keep the same matter in memory; as experience also proved after his death. (And in fact not long after St. Peter's death there came forth from the apostolic See a diploma by which all the efforts of the adversaries were at length crushed.) Thus, then, throughout the whole time of his life St. Peter of Alcántara showed himself a most zealous promoter of St. Teresa's institute, while

undertaking the defence of holy poverty, and protecting it with his last hand, he put all his own concerns after solicitude for another's, nor on that account did he cease from continual converse with God.

[286] He consoles his brethren. After fame had spread abroad the mortal infirmity of the Blessed Father at Arenas and in the neighbouring lands, peoples flocked from all sides to see and hear him, whom they held in veneration with affection. And so he (admitted) all, as far as the disease permitted; persuading some to contempt of the world, commending to others the endurance of adversities in the hope of eternal rewards; so that all, kindled to the love of penance and confirmed in devotion toward the servant of God, gathered excellent fruits of virtues from his admonitions; and he himself manifestly rendered a most certain proof of his admirable zeal for the conversion of souls until his last breath. He did the same for his absent devotees and his brethren, to whose letters he wrote back, some full of spiritual admonitions, putting the edification of others after his own quiet, though daily he was drawing it more closely to God. Nearer than all these were his religious, who out of the affection of piety encouraged him to the use of medicine, so that he might longer profit the spiritual advantage of many; but they heard him admonishing them thus: "Let it be, sons and brethren, let the earth discharge its office; the means are too slow, and if I take any, they avail for nothing further than to prolong my torments. I do not aim in these pains to consume the strength of the body, but to acquire the grace of God." Sometimes he discoursed thus: "Nature desires those things which are contrary to grace; therefore, as long as one lives, danger threatens, and so one will always have to watch until death. See, sons, how much solicitude the Saints commend to us, and how little we must trust in ourselves. Look at that Paul great in holiness, confirmed in grace; how he feared for himself from the beast of sensuality, when he afflicted his body, saying: I see another law in my members fighting against the law of my mind. If this happened to him, what will I not have to fear, who altogether lack such security? It is not lawful in this life to indulge the body on account of the danger which it brings with it; nor do remedies seem necessary, when they can help no further." At these words he consoled the religious, dissolved in lamentation, thus: "What is this anguish of yours, sons? What sorrow holds you? Do not lament my death; for the time is at hand when the immense divine mercy will have pity on me, and I hope that it will not forget you. I am no longer necessary here." But they, moved with a more tender affection, pressed further that he should obtain from God by prayers a longer life; so that he might the better strengthen his convents against so many opponents and instruct them in the perfection of observance. But St. Peter, with interior affection, in a low voice, was heard to turn his prayer to heaven thus: "My Lord and my God, if I am still necessary for this Thine inheritance, and it shall have pleased Thee that I live for new labours, Thy holy will be done in me. For I do not refuse to suffer, provided I so please Thee."

[287] Notable patience. Meanwhile the physicians did not omit to take diligent care of him, applying remedies especially of gold, which (this) tortured him with greater pain. Nor was he seen to admit water even for the heat of the fever, so that he might feel himself tormented in everything, as he had been accustomed his whole life. Hence one day a certain devout person of this place, entering the room, asked his blessing; to whom he, answering with salutary admonitions to the singular consolation of those standing by, seemed unable to utter words on account of the dryness of thirst. And so that person, going out and bringing cold water, besought him to relieve so great a need; but St. Peter of Alcántara, having received the vessel from the hand of his friend, so as to requite the affection, while bringing it further toward his mouth fixed his eyes on the image of the crucified; mindful of the thirst (which the Saviour suffered), he offered it to Him as a holocaust, and, without tasting even a drop, returning it to his friend, added: Be it for the love of God; may He Himself deign to repay you this charity. And so, remaining long with his eyes fixed on the wound of the side, he turned the admiration and devotion of all upon himself.

[288] He is visited by Christ, the Blessed Virgin and other Saints. Amid these torments of the body God communicated singular favours to the soul of the Blessed Father, while, passing the nights sometimes in long ecstasy of mind, he held colloquies in the highest contemplation with God and His Saints; which could be recognized by the religious from the splendour of a certain unwonted light. Sometimes also it was granted to certain persons to hear, from the words that were exchanged back and forth, the intercourse of the saints with him; but singularly on one occasion, when they concluded more distinctly from the unwonted splendour of the apparition and the alternation of questions that he (was) visited by Christ and His most holy Mother, and by St. John the Evangelist (John the Baptist is erroneously put in the Annales Minorum). The delights of which so holy converse it is denied to us to express; as it could only be evident to the religious present that they had been great, from this, that Peter of Alcántara often privately complained that he was still to be detained for some days in this worldly prison.

[289] Nor meanwhile forgetful of charity toward the brethren, [Having called the senior brethren to him, he commends to them zeal for poverty and prayer.] he commanded some of the absent elders to come to him, so that he might hold with them last discourses which would profit the preservation of the new institute in the future. And so there flocked together from the neighbouring convents both those called and others whom the desire of seeing their Father for the last time and of receiving his blessing attracted. These being thus assembled, the holy Man began to recall the former benefits of God, as well in their vocation as in their wonderful sustenance, adding the strict obligation by which they were bound to God, both in the observance of the rule and in the exercises of prayer and mortification, to which they must apply themselves most of all in imitation of their founder and father St. Francis. But above all he commended poverty to them again, saying: "Sons, I enjoin poverty upon you; sons, poverty was left to us by Christ as an inheritance, for, born in a manger, He died on the cross. This also Father Francis commended: Live as poor men and pilgrims in this world. Ah, that those who shall have desired more will find much less than they desire to find!" He exhorted them also to the exercise of prayer, saying: "Let prayer, sons, be your daily exercise; this I enjoin on you as the foundation of the other virtues, to the exercises of which you are bound. Place all your care in God, and serve Him with all fidelity; He will nourish you. I speak to you from experience, since my hopes, which I placed in the Lord, have never turned out vain. Let not the harshness of the life which you have chosen frighten you; nor let the way of the cross which you hold seem difficult. Take courage to undertake hard things for God; for He will help you. Accustom yourselves to penance; and let the Seraphic Rule be the mirror of your actions, and let the words of our holy Father Francis console you in every tribulation, with which he exhorted his sons: We have promised great things, but greater things have been promised to us." These and like things St. Peter of Alcántara dictated to his sons with such fervour of spirit that, firmly impressed on their minds, they wonderfully kindled them to the pursuit of perfection. Other things moreover he suggested to the seniors for the preservation and increase of discipline, and at length, blessing all, dismissed them from him.

[290] He prepares himself for the viaticum; On the following Friday, about the hour of Compline, the pains notably increasing, he asked for the most holy Viaticum. But the physician (who was present) advised that it could be deferred until the next day; to whom he answered: Be it in the name of God, whose will be blessed in all things; leave me alone. There were in the same narrow room many seculars, to whom, as they came up in crowds, he gave his blessing, so that thus consoled they might withdraw. And at length, all being shut out, he passed almost the whole night in prayer; while meanwhile, uttering sighs, he was heard to accuse himself as ungrateful and a sinner, asking with tears pardon for his past defects. Which accusation and grief of the innocent Man truly drew forth the compunction and the confusion of humility of the other brethren. About midnight his companion entered the room, so as to discharge the office with him as usual; which being recited, persevering again in contemplation, he was heard to prepare (himself) for holy communion. Often repeating: Have mercy on me, O God: he intoned with more vehement voice the words: Wash me yet more from my iniquity: and said with great compunction: Cleanse me, Lord, more and more, so that I may appear clean before Your most high presence, by which nothing but what is pure is received. Then, falling silent for a little, he repeated more strongly: My God and my Lord, chastise me if Thou wilt, but with mercy; for I trust to be saved through the merits of Thy most holy passion.

[291] On Saturday, very early in the morning, the parish priest of the place came with other priests, which he receives, to visit him and ask whether he wished the Viaticum to be brought. To whom St. Peter of Alcántara, impatient of delay, answered: Yes, sir; I await the divine majesty. Meanwhile a certain altar is fittingly prepared near his pallet; and he was understood, with his usual sighs and affections, to repeat various verses from the Psalms of David, by which, kindling his soul, he is rapt into a most sweet ecstasy. This report being spread abroad, a huge number of the inhabitants flocked together to wait upon the Blessed Father in this last office of his life. Then the parish priest, as he first enters the room, saw St. Peter, already come back to himself from ecstasy, borne upward by a certain impetus of the spirit, though powerless in strength, and on bended knees adoring the most holy Eucharist with open and weeping eyes. And so, beating his breast strongly, he repeated with devout affection: Lord, I am not worthy: as though he wished to open his breast, so as to receive the Lord within his heart. Having received Him, restraining the impetus of his spirit, he lay down again, and with serene countenance provoked admiration and devotion in all. Being asked accordingly by the parish priest whether he wished the sacrament of extreme Unction to be brought for the further strengthening of his soul? To whom he said: Yes, sir; let your lordship bring it in its time; for as a Christian I ask for this sacrament. And so all withdrawing did not dare further to disturb the union of the servant of God (which he then had with God). And so he, ardently invoking God and embracing Him with affections of piety, began through a joyful ecstasy to taste the first-fruits of the future glory, and to know by revelation the little time of life that remained. Coming back to himself after some space with these so happy tidings, he asked the physician how much more of life he believed remained to him. And having received the answer that it was little, he was seen with cheerful countenance to utter these words of the Psalmist: I rejoiced at the things that were said to me; we shall go into the house of the Lord. Meanwhile, however, tortured by his usual pains, he was never seen to change either his mind or his countenance; but, on account of the interior consolation of his spirit, to betray certain as it were external signs of the imminent glory.

[292] as also extreme Unction. Toward evening the parish priest, returning and having conversed with him for some time, offered, necessity urging, to administer the sacrament of extreme unction: to whom St. Peter, noticing his suspicion lest death should forestall the intention, answered: "Let your lordship go, dine and rest without fear; I expect you tomorrow at the fourth hour" (which in the Italian manner is called the tenth) "with extreme unction, for until the sixth" (which according to the Italian clock is the twelfth) "I shall still have life." The greater part of this night he spent in contemplation, when about the hour of matins he called the religious to assist him. Nor can it be said with how great devotion he discharged the office with them; both because it was the last, and because the feast of St. Luke the evangelist was at hand. Then, having dismissed the brethren, to whom he always suggested some salutary instructions, he recollected himself in contemplation for two whole hours; where, uttering various verses from the Psalms of David, he devoutly refreshed his soul, and among others: "My help is from the Lord, who made heaven and earth. The Lord is my firmament, and my refuge, and my deliverer; my God, my Helper, and in him will I hope." Adding certain other aspirations to these he said: "In Thee, my God, I have placed all my confidence throughout my whole life, and I hope in this hour to enjoy my treasure, toward which I have always directed my heart." And thus refreshing his soul, he as it were overcame the torments of the body; so that he sweetly drew forth a tender sense of piety from the brethren assisting him. But as the fourth hour, and in the Roman manner the tenth, drew near, the parish priest came with extreme Unction, accompanied by other priests and devout seculars. And beginning now the usual prayer with the ceremonies, he heard St. Peter, as though healthy, answering him very attentively at each point. Then, the parish priest being dispatched with thanks, turning to his brethren and looking at the crucifix, he seemed to desire the likeness of Him whom he saw dying naked on the cross. Hence by a certain impetus of the spirit, stripping himself of his habit, he consigned it to the guardian, humbly beseeching that he would grant him a meaner one in which he might be buried, and at the same time begging pardon for the troubles which he had caused all, or the offences which he had imprudently committed.

[293] Virginal chastity. The brethren were astounded at this spectacle, beholding a man covered with the signs of so great virtue and penance asking pardon for faults as though guilty of a crime which he had never committed; and thence they were turned upon themselves, and examined the reckonings of their life, and stimulated themselves to the imitation of his penance. And because no worse habit could be found, his own was returned to him by the guardian as an alms; which he, receiving with thanksgiving, intimated to the brethren the singular observance of poverty. Meanwhile, as he was kneeling naked on the ground before the brethren, Fr. Gaspar of St. Joseph, moved by charity, touching his body, already almost dead, admonished him to lie down on the pallet and take care to be warmed. To whom the holy Commissary said: "Leave me, son, and do not be troublesome to my body; for I still fear danger." Showing with how great a guard he had always hedged in the purity of his body, since, even when near death, he would not permit it to be even lightly touched by his dearest disciple and most strenuous pupil in piety.

[294] He bids a last farewell to the brethren. St. Peter, now near his last hour, asked the guardian to recite for him with the other religious the prayers which the Church has appointed for the commendation of the soul. Devoutly answering which, he devoutly fulfilled this office, though his voice was failing. But, strengthened by a certain wonderful power, he poured forth wonderful sentences on the deceits of this life; and at length, with a more sonorous voice, as though forgetful of himself, he was heard to speak thus to his brethren: "My sons, in this last hour I repeat to you the things which I have often inculcated about holy poverty, which I enjoin on you as much as I can; for of the poor in spirit is the kingdom of heaven. Be solicitous in the observance of what you have been taught by me; nor let the precepts of the rule and of the institute seem heavy to you. For the labour is light, and the reward infinite and eternal. If you shall persevere to the end, your heavenly Father promises you the kingdom of heaven. Order your life according to the model of Christ; let all your solicitude be directed to the salvation of souls, so that by your doctrine you may gain them for God, and by your example show the way to heaven. Let your converse be among the choirs of angels; serve the Lord with them in prayer; for this will be the gold-mine of all virtues. I shall call you happy if you keep this my teaching and make your other brethren observe it; and may the love of Christ our Lord always live in you, for thus He Himself will live in you."

[295] He dies. After these discourses, embracing all with devout affection, and raising his eyes to heaven, blessing them in the name of the most holy Trinity on the part of Father Francis, he diligently commended himself to their prayers. But the sons, anticipating the passing of their Father with flowing tears, were consoled by him thus: "Do not weep, sons, at my departure, for the hour is at hand when God will have mercy on me and will not forget you." While, therefore, he awaited the end of life intrepid, and the serenity of his countenance indicated the tranquillity of his mind, duly answering the Psalm Miserere, he repeated very often, as the greatest of sinners, with intense affection those words: Wash me yet more, O Lord. Which being finished, suspended for a little in contemplation, he merited to be visited by the most holy Virgin, St. John the evangelist and many angels, who were to bear his innocent soul to heaven. Beholding whom with the eyes of the soul, and no longer able to contain within himself the fervour of his spirit, he broke out into these words: My brethren, do you not see that the most holy Trinity is here present, the most glorious virgin Mary my lady, and St. John the evangelist? And so, immersed by the impetus of the spirit in the highest contemplation, thence further increased in strength, like a true follower of Christ he raised himself (as he could) on his knees, set the image of the crucified Saviour before his eyes, uttered the affections of his heart in ejaculatory prayers, and recited very attentively the Psalm: With my voice I cried to the Lord; whence astonishment came upon all assisting there, seeing the Man struggling with death suffer the last things without pain, and rather foretaste the delights of paradise as it were with his last lips. At length, thus kneeling in the midst of his brethren then standing by him, when he had come to those words: "The just wait for me, until thou reward me;" he seemed, as though complying with the call of God and of the Saints, to answer thus with a sweet and angelic voice: I rejoiced at the things that were said to me; we shall go into the house of the Lord. Nor was it long before he, thus kneeling on the ground, like one breathing, breathed out his soul to God at the sixth hour of the day, namely the twelfth of Italy, as he had foretold at other times; on Sunday, the solemn feast of St. Luke, the eighteenth of the month of October, in the year of Salvation 1562, of his age 63.

[296] He appears to St. Teresa. It remains said by us above that it had been revealed to St. Teresa that that would be the last year of the life of St. Peter of Alcántara, though the appointed day was not evident. And so, after receiving his letter, in which he announced the danger of his present illness, the anxious virgin was waiting to learn the outcome of affairs; although she would rather have wished his life to be prolonged, so that he might still meet the new difficulties (which stood in the way of her work). While, therefore, on the aforesaid Sunday, absorbed in prayer, she was shut in her cell, she saw the holy Man coming in to her, radiant like the sun; so that the Saint herself confesses that she cannot explain the majesty of his form. Struck, therefore, with astonishment, she addressed him thus: What is this, my Father? She received the answer: I am going to my rest. Whence, flooded with the greatest joy, she understood that that blessed soul was seeking the delights of paradise; and then, questioning him about certain other things pertaining to her institute, she received the entire resolution of all, and was encouraged by him to perseverance. St. Peter added also how the powers of his soul had been made partakers in that instant of that supreme glory. He explained moreover the sublimity of the same glory, which he had attained on account of the virtue of penance, whose rewards he celebrated with wonderful encomiums; so that he broke out into these words: O fortunate penance, to which so great a reward has been granted! And so, after he had comforted the Saint in the service of God, he was seen by her to penetrate the heavens surrounded with wonderful splendour, nor to have touched purgatory in any way. After this vision, distrusting herself, and judging herself, out of excessive humility, unworthy of such things, she very quickly disclosed it to her confessor and to Don Francisco de Salcedo; to whom too the truth of the matter was most of all made convincing then, when, after eight days, the hour of St. Peter's death was announced, which was known to have agreed wonderfully with the moment of the apparition related by Teresa.

[297] The body of the deceased. But when St. Peter of Alcántara delivered that happy soul to his Creator, his body was seen to be held up in the arms of his disciples, bent on its knees, with eyes fixed on heaven. In the room a fragrant odour refreshed all, and a most bright splendour lit up the dwelling. Moreover a certain sweet sound, which choirs of angels were believed to have formed from heaven, rapt all into astonishment, and in some measure tempered the great grief of all at the Man's death. But the admiration of all grew the more when the body, scorched by the heat of the sun and livid from the torments of macerations, so that it resembled the trunk of a tree, was seen as it were to grow green again, reddening and whitening in colour, so that, gracious in appearance, the little body could be handled like an infant's. Most of all, however, a splendour which suggested something heavenly shone singularly in his face, and in his open eyes, like two stars; as though, in reward for his admirable guarding of sight in life, St. Peter had merited that this should be granted him by God when dead.

[298] Concourse of the people. This rumour of his death had spread through the neighbouring places, and quickly called all without distinction to the place (where the body lay); nor could they be restrained from falling down more devoutly to venerate the sacred body. From which it was necessary for the governor of the place (lest anything untoward should happen) to appoint guards at the door of the house; and, the corpse being composed, to expose it in the sight of all outside the door in a more elevated place. Thereupon the whole people, praising God with cries and sighs, celebrated most loudly the merits of the Saint, while some narrated miracles, others the many and singular virtues of the Man; all, however, prostrate, most urgently implored his help, as of a friend of God reigning in heaven. The nobler persons asked the brethren for relics, for whom, since there was nothing (to be given), it was necessary to cut off small pieces from the habit, which they sent through the hands of the guards to the more distinguished, so that devotion might be satisfied in part.

[299] The funeral is carried from the Infirmary to the Convent of Arenas. Meanwhile it pleased God to illustrate the virtue of His Servant by various miracles, since many sick persons, at the touch of the sacred pledge, others by invoking the Saint's patronage on their pallets, were at once healed. After this a procession was ordered, which, to the church of the Discalced fathers, distant from the town

by two miles, should carry out the funeral; nor did anyone wish to be absent from this office. And so the confraternity brethren of the parish church with lighted torches, the chapter and the rest of the clergy with candles, the governor with the nobler persons, and the rest of the people; all ran together with lights to the place of the infirmary. The weather was then so troublesome with rains that, the longer they waited for them to cease, the more the rain and wind grew strong. And so, since the day was declining and the religious suspected that the body could not be guarded that night from the hands of the pious, they judged it advisable to transfer it to the convent in any way whatever. While, therefore, they were meditating these things, a certain devout person, having of his own accord offered himself to carry the corpse, because he had seen the eyes of the deceased so bright, admonished the brethren that they should at least veil the face, because the eyes could not be closed by any effort. Yet he was not heard, so that room might be given to the devotion of all to look on him more freely. And so, all proceeding in order, they were deterred from the office neither by the wind nor by the raging rain; until, the corpse being carried out into public, the rain was seen at once to cease, the wind to diminish, nor anyone to be harmed in any way; although all around on every side everything resounded. Struck, therefore, with astonishment at this, all interpreted it, for the greater glory of the Saint, that they were not harmed nor the lights extinguished.

[300] He is buried. They came at length to the convent, from which some religious coming to meet them with the cross and lights lay the corpse down in the church upon the bare ground, sing psalms, and perform the other things which the rite of the Church suggests to the piety of the faithful, though they were disturbed by the noise and devotion of those rushing in. Soon, a grave being opened near the high altar, and the body put into it, they heap on earth in their manner; although they were admonished by the prayers of many to bury the body in a more honourable place. Meanwhile, while each strove to touch the earth and the sepulchre and to commend himself to the Saint, night was coming on, and the rains (which had before ceased) were falling again more copiously, until the multitude (which had come with the funeral), returning home, saw the former miracle renewed, and the rain cease, so that it touched none of them, although everything round about was wet. And so, glorifying God, wonderful in His Servant, they proclaimed that He had begun to illustrate his merits by these signs. To which, besides the other wonders, this too was noted to have been added; that the wax (which had burned at the funeral that whole day) was found to have lost nothing in weight, although it had happened to be consumed both by time and by wind. A little after, the fame of this death being spread abroad by the illustrious persons of the Spains, the wonders of St. Peter of Alcántara began to be published by all, each relating what had happened to him. Soon very many ran together to his sepulchre, very many devoted themselves most urgently to the protection of him whom they most certainly persuaded themselves was already reigning in heaven. (If Marcus of Alcalá is to be believed, the following epigram, not very elegant and polished, was placed by a certain religious man on the sepulchre of St. Peter as an epitaph:

Conditur hoc tumulo Petrus de Alcantara, cujus

Sanguinis illustris indicat orbe decus,

Nobile principium: cujus virtutis origo

Dum vixit, terras astraque celsa replet.

Hic patriam deserens, Francisci limina quærit,

Queis humilis Christum corde sequatur amans.

Ad tantum demum virtutis cacumen adire

Est visus, cunctos quod superaret adhuc.

Nam vixit virgo prius et sine crimine rectus;

Singulis omnis erat, omnibus unus idem.

Ingenio pollens, doctrina oppletus, et ingens

Tullius in verbis, firmat ut ejus opus.

Semina tum verbis spargens et dogmata Christi

Diffundens, multos ad pia sacra trahit.

Alligero cursu Petrum super astra volantem

Conspicit exorans sancta Teresa Deum.

Excelsus meritis scandit per climata cœli,

Prodigiisque orbem clarus amore replet.

Texuit hic vitam veluti moriturus, et ipse

Composuit mortem, viveret usque diu Annales Minorum, volume XIX, p. 307..

[In this tomb is laid Peter of Alcántara, whose noble beginning the glory of illustrious blood shows to the world: whose source of virtue, while he lived, fills the lands and the lofty stars. Leaving his homeland, he seeks the thresholds of Francis, by which, humble, he might follow Christ lovingly in heart. He was seen at last to reach so great a summit of virtue that he surpassed all hitherto. For he lived first a virgin and upright without crime; he was all things to each, one and the same to all. Strong in wit, filled with learning, and a mighty Tully in words, as his work confirms. Scattering seeds then by his words and spreading abroad the doctrines of Christ, he draws many to holy rites. St. Teresa, praying to God, beholds Peter flying above the stars with winged course. Exalted in merits he climbs through the regions of heaven, and, renowned, fills the world with prodigies through love. He wove his life here as one about to die, and himself composed his death, that he might live for ever.])

[301] He appears to St. Teresa when very anxious. St. Teresa was still harassed daily by the contradictors of the holy poverty which she intended to profess in her institute. Therefore for her solace it pleased God that amid these straits the glory with which the divine benignity had crowned her Master in heaven should present itself to her to be seen. Hence one day, suspended in prayer, there appeared to her amid the opened heavens St. Peter of Alcántara, surrounded with a splendour which surpassed the sun; clothed in a most precious garment and a mantle interwoven with very many most choice pearls. He sat also on a throne of crystal wrought with wonderful art, at which very many angelic spirits assisted. From which apparition and from St. Peter's teachings Teresa felt herself comforted beyond measure. The same she related after the space of a year to a certain devout religious, when she was recounting the supreme merits of the Blessed Father; and how it had been announced to her that, commending herself to his patronage in any necessity whatever, she would experience readier help. She related it also to her confessor, when, out of fear of manifesting the favours (which God was doing her), she expressed it only in these words: "God manifested him to me with glory almost immense." St. Peter of Alcántara appeared to Teresa also on a certain other occasion in this manner. Almost the whole city was stirred, and the principal men of letters and prelates of the religious orders were holding a council, determining that it was not fitting that twelve women should be enclosed in a monastery without some fixed revenues. Whence it was necessary for Master Daza (to whom Peter had entrusted the care and defence of the Saint) to appeal to the royal council in the name of the Discalced nuns, so as thus to avoid the rigour of the sentence. Don Gonzalo de Aranda therefore went at once to Madrid to obtain a royal decree favourable to them. But the Saint, thinking it more fitting to yield to the time, and not resisting the obstinacy of such distinguished men, firmly kept in her mind (when the turbulences ceased) to renounce all revenues. And meanwhile she admonished Don Francisco de Salcedo and Master Daza to arrange everything at their pleasure, because she proposed to end the business the following day. But that same night the glorious Father, appearing to her, rebuked this human prudence and pusillanimity which had suggested such a counsel to her; since he himself had several times declared that the will of God was otherwise, against which she seemed to prefer the opinions of men. (The author here subjoins the words of St. Teresa by which the aforesaid narrative is confirmed. See them in the Preliminary Commentary, § I, no. 19.)

[302] St. Peter likewise appears to others, and again to St. Teresa. Among others moreover whom St. Peter's death had affected with huge grief were two noblemen of the city of Alcántara, disciples of his spirit and teaching. To whom also, while living and far absent, in a certain great affliction (as was narrated above) he was wonderfully present. And so, having learned of his death, with tears and supplications they implored his continual protection. Whence one day, while, sorrowful, they were agitated by various scruples, St. Peter of Alcántara appeared to them, announcing peace, and most clearly elucidating the rest (the doubts which they were proposing); exhorting them to make their consciences serene by the comparison of the present and the future life; and, insisting on salutary admonitions, to preserve the fear of God solicitously until the end. And thus he left them greatly consoled. He is reported to have done the same in other various places; but especially in those to whom the exercise of prayer was more familiar he impressed its perseverance and virtue more effectively (than when he was alive). While at Ávila the wall of the garden of the monastery of St. Joseph was being built, the holy mother Teresa ordered the workmen to make it as solid as they could, thus taking thought chiefly for poverty. Obeying her, the masons undertook to strengthen it with lime after they had raised the whole. But not long after St. Peter appeared to the Saint, gravely forbidding her to admit such a thing, which was so repugnant to poverty as often prescribed; adding that the buildings and other works of the poor ought, according to the Gospel, to differ very much from those which the rich of the world contrive. And because Teresa alleged that the motive by which she had been induced was just, she had the answer: "If they fall, there will not be lacking those who will rebuild them;" and with such a saying he disappeared. From then on, as often as the adversary objected some hindrance in the foundation of any monastery of Discalced nuns, so often the Blessed Father, appearing to St. Teresa, encouraged her with counsel and removed difficulties and obstacles. Whence she often confessed that she had many times experienced the Saint's solicitude and favour more frequently after his death (than in life). And so for this cause she strove to attend the Discalced Franciscans with singular affection and reverence, as the offspring of her Father; especially those who had been companions and familiars of the Blessed Father. Hence once, when conversing with Fr. Bartholomew of St. Anne (while she was staying at Toledo for founding a convent), with her face (as she was wont) covered, when she afterwards learned that he had been his companion, she admonished him thus: Why, Father, did you not signify this to me before, so that I could have spoken with you face to face? Showing in this way with how great affection of soul and veneration of piety she deservedly distinguished the companions and sons of St. Peter of Alcántara from any others whatever. Nor on the part of the Discalced was it neglected to make an equal return for this religious affection, since they grew accustomed to hold the same Saint in the place of a mother in very many necessities and to have recourse to her for counsel. So that that holy familiarity (which had been contracted between St. Teresa and Don Peter when living) seems still to persevere, ever inviolate, laudably in the disciples of both.

[203] After four years the sepulchre is opened; the body is seen incorrupt. Although God daily illustrated His servant Peter with astonishing miracles, yet his religious could never be induced by any instances whatever to transfer the body from the common burial to a more fitting place, where it might be exposed to the veneration of all, unless the authority of the holy apostolic See had first intervened. Whence four years passed, during which the people, running to the sepulchre of the holy Man, and others from afar imploring his patronage, received notable benefits; and very many, drinking the earth with which he was covered mixed with water, felt wonderful effects. At length the provincial, Fr. Bartholomew of St. Anne, companion of the Blessed Father, resolved to dig up the grave for his own consolation and that of the other brethren, and also so as to satisfy with relics of the body the piety of very many who urged him the more insistently. One night, therefore, digging up the earth very secretly, they found the body entire and breathing the highest fragrance; but what increased the astonishment more was that the hair, grown white with age, seemed turned to a golden colour, and the open eyes retained the same splendour which they had (when they were buried). Moreover, that the sacred body distilled a certain liquid which resembled oil; the body was also seen by a certain devout guest (who was then spending the night in the convent) covered with a garment woven with gold, as he publicly deposed for the truth of the faith. With how great joy and consolation, therefore, all these things were received and seen by the religious cannot be said; since by these arguments they persuaded themselves more certainly of the immense glory of their Father in heaven. The provincial, therefore, after he had reverently kissed the sacred body with the other brethren, by a certain secret inspiration ordered it to be sprinkled with water and covered with quicklime, which should consume the flesh; then he had a great quantity of earth laid on, so that from

it the needs of the pious and the sick might be succoured, in which they professed that they were wonderfully helped. But the deed did not long lie hidden, without the multitude running together in greater number to the sepulchre and carrying off the heaped earth more abundantly, as though attempting to dig up the body.

[304] [The sepulchre is opened a second time, and the body is placed in a more fitting place.] Many years after, therefore, the grave was opened anew, God meanwhile not ceasing to honour it with various miracles. Moved by which, the religious besought the bishop of Ávila, Don Pedro Fernández Ternino, to permit the sacred relics to be placed in a more fitting place. As he, excellently informed of the wonders of the servant of God both in life and in death, kindly granted. A chest excellently adorned being prepared, therefore, very many of the religious family with the provincial solicitously assembled to exhume the body. Then the body was found partly entire, partly eaten away by the lime; yet the bones distilled a certain liquid which gave off a most sweet odour. And so, having wrapped the venerable relics in white veils with the highest reverence and devotion, they placed them in a chest enclosed in the wall near the high altar; and that with the greatest secrecy, lest they should stir up a concourse or tumult of the people. But the provincial, before he closed the chest, took away a small particle of the relic, which he ordered to be kept in the convent for the remedy of the sick and for the solace of other devout persons (who commended themselves to the servant of God). Nor was this without a singular divine disposition, since the water in which this relic was dipped brought perfect health to very many; nay, simply sprinkled on animals, it produced wonderful effects, as will be narrated in the following book.

[305] Huge concourse of the people. Accordingly peoples ran thenceforth from all sides, in greater frequency, from all Spain to the aforesaid sarcophagus, either to render thanks for graces or to obtain benefits. So that even strangers from the remote parts of the Indies, who had felt the help of St. Peter of Alcántara, were found to have come to Arenas to the Saint's relics to give thanks. All, however, wondered that the body lay enclosed in the wall in so obscure a place without any cult; so that the zeal of very many urged the fathers, after some time, to take counsel how the public proof of so many miracles might be transmitted to the supreme pontiff, so that it might be approved by his decree; which indeed not long after, being diligently done, it obtained. Then, very many nobles of Spain further pressing, the same religious were persuaded to permit a certain particular chapel to be built, in which the sacred body might be laid more fittingly and honoured according to its merit. After various deliberations, therefore, it maturely pleased a certain provincial, Father Diego del Escorial, to have this work accomplished, and to beseech the bishop of Ávila (in whose diocese the place is situated), then Don Francisco Gamarra, that he would deign to appoint a day for the solemn translation of the body. To which the devout prelate showing himself ready, appointed the sixteenth day of December of the then current year 1616.

[306] The solemn translation, But there were not lacking very many of his household to oppose such a resolution, because they feared that the rigorous season could harm the weak complexion of the prelate; which he, despising it out of confidence and piety in the merits of the holy Father, very constantly affirmed that he would not change his decree. When, therefore, the aforesaid members of his household insisted more obstinately, the devout prelate, taking up the journey on foot, went alone toward Arenas, so as to assist at the solemnity. Noticing which, they at once hastened to overtake him with a carriage, and, wondering that the rigour of the season, intense with snows and cold, did not harm the prelate, they were compelled to ascribe it to the Saint that they had brought the journey so happily and pleasantly to the appointed place. On the same day (as the bishop) there had come to Arenas also the marquis of Jarandilla, in the name of his grandfather the count of Oropesa, most familiar with the Saint, and with him the counts of Morata and of Orgaz. Besides these a numerous people with the magistracy and the principal men of the place had flocked together to the same office. At night, therefore, about the tenth hour, the bishop orders the chest enclosed in the wall to be dug out, and to be exposed on high near the altar to the devotion of all. Then, rising, having lifted the veil in which the sacred relics had been wrapped, he devoutly showed the bones to all; from which a most fragrant odour, perceived by all, not only refreshed the senses but also pricked the hearts, so that it pressed tears from the eyes. Then, wrapping the same relics in a more precious veil and enclosing them in a more ornate chest, he placed it upon the high altar with very many lighted torches, a military guard of the townsmen of Arenas meanwhile keeping watch round the convent. The following day, which was Sunday, was celebrated by the concourse of all the neighbouring places; when the bishop, performing the pontificals, solemnly blessed the new chapel with music and Mass. Now for the same celebration Fr. Francisco de Zuazo, prior of the Augustinian convent at Arenas, had been appointed to preach the praises of the servant of God, who, four days before, seized by a most acute fever, excused himself from the office to the Discalced Fathers. But the aforesaid provincial, answering, pressed him not to refuse, because he trusted in the intercession of St. Peter of Alcántara that he would excellently perform it in due time in entire health. Nor did the outcome deceive the wish, since the Prior, recovering on the preceding Saturday, setting forth on the solemn day the praises of St. Peter from the motive of the theme "Who art thou," to the wonderful applause of all, in an elegant and devout oration, also gave public proof of this special grace. The Mass being finished, a procession was ordered; so that, the Discalced religious going before with lighted lights, and the rest of the clergy (who had flocked from all sides), the chest followed, carried by the aforesaid counts and the governor of the place. After this the bishop with his assistants and a numerous people, going out of the door of the church, going round a great circuit of the neighbouring field, return to the church. Here the bishop ordered the chest laid upon the altar to be afterwards enclosed in it. It was already past midday, and after refection Vespers were solemnly sung, so that room might be given to certain dances of the people. Nor was it in vain persuaded to many that that day had been prolonged by some hours so that it might suffice for so great a solemnity; because it seemed to all impossible that so many things could otherwise have been done on a winter's day. In the same place the body is still visited by a very great frequency of peoples running from every quarter, and is honoured by God with the highest graces, of which to weave some distinct catalogue in the following book will not seem unpleasing to us for the glory of his God. (On the present state of the relics see the Preliminary Commentary at the end.)

BOOK SIX.

Of the miracles which happened after the death of St. Peter of Alcántara.

Prologue to the miracles of St. Peter. It remains in this last book to show the so many illustrious merits of the notable Athlete crowned with the reward of divine approval; since it will now be permitted to see St. Peter of Alcántara, most strenuous in the field of combat of this life, triumph more gloriously from heaven by the working of prodigies. For Christ our leader does not leave His soldiers inglorious or without honour; nay, those whom He has kindly seen to have subjugated the world, the flesh and the demons with constancy He adorns more notably, not only with the aureole of immense glory, but also with the privilege of His friendship, in signs and wonders. Whence, so that we may more worthily observe the admirable abundance of divine retribution in His faithful servant Peter of Alcántara alone, we shall note briefly in a stricter style certain more notable miracles from the process of canonization, commending private and daily benefits to the zeal of the devout. First of all, however, it seems that mention must be made by us of those who merited to be snatched from the jaws of death by the invocation of the holy Father; so that, deprived of life by human judgment, they were recalled to the use of it by a singular privilege through the intercession of St. Peter of Alcántara in the following ways.

[308] Snatched from the jaws of death. Luke, son of Sebastián González Galán and María Rodríguez, inhabitants of the town of Arenas, about two and a half years of age, by chance fell into a cask of wine, so that only his legs stuck out. After some interval his mother, running up, drew the boy out thence, whom all standing round, even by the experience of physicians, judged dead. The afflicted mother, despairing of every human remedy, implores the divine, and, invoking the intercession of St. Peter of Alcántara, vowed a novena at his chapel, with a wax image and an alms of wheat to be bestowed on the friars, as much as the boy weighed. Hence the piety of the Blessed Father, moved as much by the prayers of the devout mother as by the tears of a certain innocent daughter of hers six years old, obtains from the Lord the life of her son, so that at once, reddening in his face and coming back to himself, he uttered these first words: O St. Peter of Alcántara! O Mother, Mother! And from that hour, in entire health, he long survived in his parents' house.

[309] Ángela de San Gabriel, daughter of Melchor de Cañizares and Marcelina de la Trinidad, an infant of two years, fell from a certain window of the convent of St. Joseph (which was then being built at Toledo) to the ground, from a height of twelve cubits. From which fall, striking against the rocks, she broke her head, so that the brain flowed out. A surgeon being called to her remedy, he denied that he could restore life to the dead girl. There happened to be present a certain religious of the same convent, who, out of compassion for the afflicted mother and the dead daughter, applying a certain relic to her, devoutly commended her to the Saint with prayers. Soon, all being astonished, the girl was seen to shed tears, and after four hours to ask for food and to take it with such eagerness as though she had suffered no ill.

[310] Juan Hernández, an inhabitant of the town of Arenas, in his twenty-second year of age, suddenly falling to the ground, lost his speech; the physicians called to him, judging him already dead, abandoned him. His father with the other friends, overcome with grief, confidently invoke St. Peter of Alcántara, promising that they would recompense the grace by benefits to the convent and by visiting his sepulchre. Nor did the prayers help in vain, since after the space of twenty-four hours (during which the youth gave no sign of life) he was seen to stand upright, and shortly to be wholly well, so that he did not omit to give perpetual thanks to his Deliverer.

[311] Doña Inés Martínez, wife of Juan de Vega of Madrid, oppressed by the pain of childbirth, a certain relic of St. Peter of Alcántara being applied, brought forth a daughter who was believed by all to be dead; and was therefore wrapped by the midwife in a linen cloth and destined for burial. All meanwhile, intent on delivering the woman in labour, implored the piety of the Blessed Father. When both she was snatched from danger, and, what struck all, the infant, being carried to burial, was heard on the way to cry, and gradually to give signs of life. And therefore, being brought back home, she brought to her parents the greatest increase of joy and of devotion toward the Saint, to whom they had so earnestly commended themselves.

[312] Diego Martínez of Mombeltrán had a son named Juan, four years old, who, seized by an acute fever, was left by the physicians as one given over to death. In such a state his sister María took him in her arms, and, as he was now breathing out his soul in a new attack, laid him back in the bed, so as to prepare zealously what was necessary for burying him. But the father, compassionating with fatherly affection, threw himself on his knees before the bed, urgently beseeching God that, if the life of his son should be pleasing to Him, He would then, for the merits of His servant Peter of Alcántara,

kindly grant it. He had scarcely finished his prayer when the boy showed himself alive, opening his eyes and mouth; and soon, to the admiration of the spectators, he is restored to his former health.

[313] In the year 1580, in the village of Ornillo, María Sánchez, wife of Fernando Sánchez, a very pious woman and devoted to the Discalced religious, and therefore enrolled in the society of the Order by letters of filiation, was gravely ill. After some days of infirmity, being brought to extremity, she disposed among other things in her testament that on the following day, whether living or dead, she should be carried to the church of St. Andrew of the Discalced fathers, be placed upon the sepulchre of St. Peter of Alcántara, and that care be taken that Mass be said. The next night, therefore, all judged her dead from the vehemence of the disease; the heirs, the testament being opened, order her to be carried to the said church, a league distant, and duly carry out everything as she had bequeathed. But while Mass is being celebrated, and the priest pronounces Dominus vobiscum, wonderful to see, the woman moved a little; then at the epistle sat up on the bier; afterwards at the Gospel, upright, assisted devoutly at the Mass, and thus notably turned the admiration of those standing by upon herself. The Mass being finished, and thanks humbly rendered to God and to His Servant, she returns healthy and unencumbered to her own house; where, leading a devout life for fifteen years more, she taught many to have recourse to the intercession of the blessed Father to obtain various graces.

[314] In the town of Arévalo the licentiate Bargas with his wife Doña Bárbara, both most devoted to St. Peter of Alcántara, had a little son named Joaquín. He, passing by chance through a certain place of the house, had by chance fallen into a cauldron full of water; and the mother and the maidservant, who had gone out of the house for domestic affairs, being absent, returning after some interval and drawing out the boy, immersed to the middle in the water, having made trial, found him lifeless without breath as a sign of life. Wherefore they fill everything with cries and wailing, the mother herself invoking St. Peter of Alcántara the more loudly, because she knew herself greatly devoted to him. Those standing round were moved with compassion, and the father (so as not to see the spectacle) went out of the house. But she, like another Canaanite woman, pressing with clamour and confidence in her prayers, at length merited to be so heard that after about an hour she saw her son reviving, and within a short space cheerfully caressing herself and his father. The exercises of their life and piety easily showed that they afterwards expressed the more firmly a perpetual memory of grateful mind for the Saint's benefit.

[315] Juan Barroso of the town of Santa Cruz, kept in bed by fever for six whole months, at length, having received all the sacraments of the Church, was seen to be in his agony; since about the middle of the night vital heat and breath had forsaken him. His sorrowful wife with her brother calls more ardently upon St. Peter of Alcántara; and going the next morning to the church of the Discalced friars, they have Mass said for the salvation of the dead man (as he was believed). Thence returning home, they find Juan, not without a miracle, breathing and speaking; so that three days after they congratulated him, healthy, with their friends, whom they had before bewailed as dead.

[326] Melchor Hernández of the town called Mombeltrán had an only son of eleven years, whom a disease (by which many perished that year) had attacked; and after various remedies applied for twenty-five days, it had brought him to extremity. He had often asked to be taken to the sepulchre of St. Peter of Alcántara in the convent of St. Andrew of the Mount to obtain health; though he had hitherto been prevented by the fear of his parents lest by such a movement they should hasten his death. Despaired of in life, therefore, they hasten to carry him to the convent and stretch him upon the sepulchre of the blessed Man. Nor did he lie long thus lifeless, without gradually opening his eyes and, taking his mother's hand, raising himself healthy on his feet, praising most highly God, who had deigned to show Himself so glorious in His Saint.

[327] In the same town of Mombeltrán the son of Catalina Velázquez, five years old, after various fruitless medicines for a most grievous disease, having entered the borders of death, was deprived of almost all breathing amid his father's embraces. Whence the mother, raising her voice to heaven and invoking the help of St. Peter of Alcántara, devoutly promises that she will recite so many rosaries if he should keep her son safe. The supplication being finished, the boy was seen, not without astonishment, to laugh, to open his eyes, to speak and to give the other signs of a living person, and on the third day to play in the square with the other children of his age.

[328] Magdalena Gómez, wife of Pascual Sánchez, sitting at table, fell to the ground, suddenly deprived of speech and senses. And so, every remedy having been applied in vain, the mother fled to the patronage of Blessed Peter of Alcántara, vowing that she would bring her daughter to the Saint's sepulchre on three Fridays if she recovered her breath. Scarcely had the vow been uttered when the daughter's natural colour returned, and her senses, being restored, provoked the admiration of all, who thought her dead.

[329] Miguel, an infant of three months, son of Miguel Serrano and María López; when, having been laid by his mother in the bed of a certain neighbour (a certain woollen cloth by chance covering his face), he was believed to have been suffocated while sleeping, because the same neighbour had found him without breath and with his eyes turned back. And so, taking the boy in her arms, she ran to the mother; on whom by such a spectacle she both impressed the pallor of death and drew forth more strongly cries and groans stretching to heaven. But invoking St. Peter of Alcántara, with a vow of bringing her son with a wax image to the Saint's sepulchre, she saw him at once recover his colour, open his eyes and suck the breasts, to the great astonishment of all present.

[330] Pedro de Olives, son of Pedro Velázquez of Mombeltrán, eighteen months old, laid healthy by his mother in his own bed, was found the next morning swollen, with closed eyes and without motion. Confounded with which grief, the parents offer their son to St. Peter of Alcántara, to be carried to his chapel with the celebration of a Mass. Wonderful to say, at once the infant, laughing, took hold of the breasts, and, all swelling both of the head and of the neck entirely vanishing, he wholly recovered.

[331] Alfonso de Frías Cepeda, a priest of Arenas, was maintaining at home a girl of six years named Luisa. A malignant fever had taken from her speech, pulse and heat, so that she seemed dead. But the priest applying a certain relic of St. Peter of Alcántara upon the head and heart of the same girl with devout supplication, she was seen at once to come back to herself and to utter the words: God help me: until she wholly recovered.

[332] Ana González, wife of Gabriel López, an inhabitant of Arenas, harassed by fever for some days, was adjudged to death by the consultations of the physicians. Whence, fortified with the most holy Sacraments of the Church, in her agony for five days, a new crisis coming on, she seemed dead. Hence her daughter Isabel, asking her mother's health from St. Peter with most copious tears and sighs, saw that her breath had returned to her, and that she uttered these words: O St. Peter of Alcántara, how many favours you have obtained for me from God, and now you restore me to life; so that this daughter may not remain an orphan, and that I too may amend my life. A little after she asked to be fed, and with the others praised the notable merits of St. Peter with devout proclamation.

[333] The son of a certain Francisco Hernández de Paredes, after some attacks of fever, seemed brought to extremity by the vehemence of the disease. This report being spread through the town, all his friends had come the more diligently to console the father. Among these was the guardian of the convent of the Discalced, who was dear to the same father by singular devotion; when he had condoled with his affliction, he promised to return to the convent, so as, by celebrating Mass for the one in agony, to commend him to St. Peter of Alcántara. The Mass, therefore, being finished, returning to the devout man, he found the infant with open eyes, giving signs of breathing and moving, who afterwards, the fever gradually receding, came through healthy.

[334] Juan de Agüero, an inhabitant of Arenas, was bewailing a son of twenty days oppressed by a vehement disease; because he saw him deprived of vital heat and senses. Whence, because he despaired of any other remedy for his only son, carrying with him a wax image to the church of the friars, he hung it in the chapel of the servant of God, as though for a grace obtained. Having finished the supplication, returning home, he found the little one in his mother's bosom perfectly recovering; as he had before firmly persuaded himself by confidence in St. Peter of Alcántara.

[335] Juan Fernández de Arroyo Castaño was judged by the physicians to have reached the end of life in a vehement paroxysm. His parents, vowing communion and confession at the chapel of St. Peter, a little after very eagerly brought him with them, restored to health, to pay the vow.

II.

[336] The lame and maimed, visiting St. Peter's sepulchre, are healed. The broken shin of Alfonso Sánchez, living in the town of las Cuevas, had wearied all the science of the surgeons, so that, instead of a cure, it happened that it was rather imprudently shattered in another place by a certain inexperienced person. The wretched man lay, therefore, prostrated with the greatest pains, dreading the hands of all, lest they should add greater torments. In which state of things indeed, while he heard the wonders of St. Peter of Alcántara narrated to him by his devotees, he conceived the greatest confidence that he would receive from God, by the intercession of this Saint, the health despaired of; and therefore on a certain feast day, many accompanying him, he had himself taken to the sepulchre of the servant of God. When he had come to the church, having first heard Mass and received the sacraments, leaning on his friends he approaches the sepulchre of St. Peter of Alcántara. As soon as he had touched it, feeling interiorly a great consolation of soul as a certain pledge of a near favour; soon, the people looking on, treading the ground with his foot, and now standing upright without supports, he was at length seen, to the astonishment of all, to walk freely without pain. And having rendered most humble thanks to God and to His Saint, he increased the devotion of all toward the Saint; and he himself, healthy and joyful, at once returns to his house.

[337] Francisca Martínez of Mombeltrán was tormented with intense pains on account of a contracted foot, which she could neither put to the ground nor support on crutches. And so, after three years spent in vain on the diligence of surgeons, she fled confidently to the help of St. Peter of Alcántara as a last remedy, with a vow of visiting his sepulchre. Hastening to be carried thither the following day, after her conscience had been expiated, she felt her pains so increased that she could not go to communion. Whence, as though overwhelmed with grief, she still constantly implores the help of her deliverer. Behold, then, in an instant the bones return to their place, the torments cease; and she, putting her foot down on the ground and walking freely, returns home healed.

[338] In the town of Arenas, Francisco Ramírez, son of Alfonso, nine years old, from a certain long infirmity had his legs so affected that they denied him the use of standing. After some months his parents, according to a vow, carried him to the convent of St. Andrew and the sepulchre of St. Peter of Alcántara; where, anointing the affected parts with oil from the lamp of the servant of God, they saw them at once made firm, and the boy restored to the use of his feet without any hindrance.

[339] Andrés Vélez, a smith from the village of Lanzaita, three leagues distant from Arenas, had contracted so great a disease of the legs that he was compelled to use crutches

for seven continuous months, and then also to lie in bed. When his wife noticed this, and that human remedies did not profit, she turned to heavenly ones, suggesting to her husband that he should devote himself to St. Peter of Alcántara, of whom she had heard many wonderful things. Obeying her promptly, Andrés, placed on a horse and attended by friends on this side and that, is carried to the church, and soon to the sepulchre; where, after hearing Mass and receiving communion, he fervently commends himself to the Saint's intercession. After he had persisted thus for some time, he felt strength returning to his legs, so that, raised up of himself, he could gradually walk. At length, walking about the church entirely, he joyfully hung up his crutches at the sepulchre; and, returning on foot with his friends, incessantly extols the singular benefit of the Saint with the highest praises among all.

[340] At Madrid a certain boy named Baltasar, son of Luis Mendieta, had from birth such weak legs that for seven years he could not stand on them, but, only crawling on the ground, was marked by all with the nickname of Serpent. His mother, gravely afflicted by this, but most devoted to St. Peter of Alcántara, urgently commended her son's misery to him. One day within the octave of this Saint's feast, which was magnificently celebrated at court with the highest concourse of princes and people, she has the boy carried in arms to the Saint's chapel, and repeats supplications from her inmost heart. Two days after, the sick boy standing on his legs, and a little after perfectly taking the road (by which he returned home), drew forth the admiration of all, and spread abroad the Saint's glory among very many.

[341] Leonor González of Arenas was for some years so contracted in her right arm and shoulder that she could not even raise her hand. When, therefore, she had learned of the wonders which were daily being wrought at St. Peter's sepulchre, by a vow she betook herself thither for a novena. At length, on the last day, when, wholly intent on prayer, she had prostrated herself on the ground, rising again shortly, with hand and arm wholly restored, she returns home exulting.

[342] Doña Luisa de Villagra of the town of Mombeltrán remained so crippled in her limbs from a grave disease that for more than a year she was not able to move. Whence one day by divine inspiration, being carried to the sepulchre of St. Peter of Alcántara, she stretched herself wholly upon it with great confidence and devotion. In the same instant her limbs grew vigorous again, and she thereafter ascribed most highly to the Saint that she had wholly recovered.

[343] Another woman from the village of Ornillo near Arenas, maimed in arms and legs, was compelled to be moved and to take food at the hands of others. She, being carried to the Saint's sepulchre, before she had completed the novena, was restored healthy to her former soundness.

[344] Catalina Blásquez of Arenas, contracted in hands and feet, was kept in bed for three years. Hence, when she had heard the graces obtained from St. Peter of Alcántara narrated by many, she procured to be carried as quickly as possible to his chapel and sepulchre. There, commending her health to God through the merits of His Servant with fervent prayer, she is carried back home; nor was it long before she recognized herself, within a short time, free and released from every hindrance of the limbs.

[345] Catalina Velázquez of Mombeltrán was tormented with a vehement pain of the leg, which for the space of three years she had been unable to move. But being carried to the sepulchre of St. Peter of Alcántara, and devoutly commending herself to his intercession, while she stretched herself upon it, she at once rises without pain, and rejoicing returns to her own.

[346] A certain youth of sixteen years, from the same town of Mombeltrán, contracted in his legs, was supported on crutches. When the memory of the wonders of St. Peter of Alcántara came before him, he did not delay to go to his sepulchre. Here, when he had implored his favour with humble supplication, he merited at once to come away healthy and to depart without pain.

[347] Alfonso Muñoz, a native of the town of Santa Cruz, robust in strength, while he was carrying in his arms a weight of one hundred and eighty pounds, felt his left leg injured, so that, the pain increasing, lying in bed, he suffered the greatest pains for more than twenty days. Driven by these, he made a vow to St. Peter of Alcántara that he would go to his sepulchre and hang up a wax leg; which being uttered, the injured part grew numb, until, having mounted a horse to go to the church, feeling all pain lulled on the way, he completed the rest on foot and offered thanks to the Saint with his vow.

[348] In the town of Parra, the wife of Simón Gómez, named María Martínez, was worn out with pain on account of incurable and fetid ulcers which had infected her leg for ten years. And so, induced by the fame of St. Peter's sepulchre, she hoped to be healed thence whence she had heard that so many had returned convalescent. Carried thither, then, in the best manner (she could), after devout prayer and elevation of mind to God, she began to make her foot firm, and soon, the wounds being closed, she hung up her crutches, and returns to her own on foot.

[349] In the same place Pedro Sánchez, hindered in hands and feet, lay in bed for very many months. But one day, mindful of the miracles of St. Peter of Alcántara, he vowed a pilgrimage to his sepulchre. Nor did the effect fail, since at once, feeling himself unencumbered, he was seen to rise from bed, and after two days to go on foot to fulfil his vow, to the highest astonishment and the glory of his Deliverer.

[350] Juan Martínez Cabezudo, lying sick, had grown numb in the upper part of his body, so that he could not use it. Hence, the physicians caring for him in vain for a whole year, he resolves to have recourse to St. Peter's favour, promising that he would visit his sepulchre. Nor did the Saint refuse, since soon restoring the injured part, he obtained by his intercession that the sick man paid his vow, and that all his devotees glorified God from so wonderful an outcome.

[351] María Jiménez, wife of Fernando Blásquez, was so gravely injured by a certain accident that she came almost into danger of death. While, as it happened, she raised a cry for the torment, she was heard by a certain Discalced religious who had come to her door for alms; who said to her that she should offer herself to St. Peter of Alcántara, and with a vow visit his sepulchre. And so, complying, the devout woman had herself taken there and at once obtained the grace of entire health.

[352] Antonio Martín, son of Domingo, had an arm broken by a certain accident which remained maimed through the negligence of the surgeons. And so he resolved to go to the sepulchre of the servant of God; after devout prayer he anointed his arm with oil from the lamp, and soon was seen, to the astonishment of all, to move it readily.

[353] Josefa de Salamanca, maidservant of Don Alfonso de Montalvo, of Arévalo in the diocese of Ávila, suffered with pain an incurable wound in her hand. Her master, out of devotion toward St. Peter of Alcántara, commended her to his intercessions. Whence not long after he obtained by his prayers the perfect health of the maidservant.

[354] Catalina de Saravia, who lived at Arenas, was suffering from a hip complaint (or sciatica), which she could cure by no medicines. Being taken, therefore, to St. Peter's sepulchre, she at once recovered from all pain.

III.

[355] [The blind, deaf, etc., recover sight and hearing through the invocation of St. Peter.] Cecilia Velázquez of the town of Mombeltrán was for eight continuous months so gravely affected by a disease of the eyes that she could not see where to put her foot. When she had heard that the sepulchre of St. Peter of Alcántara had been opened, she had herself carried on a beast to the church, although the season was rigorous and the road impassable with snows. But there, after she had washed her eyes with water (which the relic of the Blessed one had touched), and had put her head into the sepulchre while it was still open, she at once received her sight, and, praising God in His Saint, returns home with her eyes entirely sound.

[356] Isabel González of Arenas, widow of Sebastián Moreno, had also lost the use of her eyes by a grave infirmity, although she had in vain exhausted the science of physicians for three months. And so, having made a vow to St. Peter's sepulchre, and being taken thither by a certain neighbour, she washed her eyes with water from the same, and by the fervour of her prayer at once obtained her sight from the Blessed one, nor did she thereafter suffer any further ill in them.

[357] Juan Velázquez, son of Tomás, an inhabitant of the town of Santa Cruz, for five months, on account of a film drawn over his eye, suffered blindness from it, nor could he be cured by any remedy. But one day, touching the aforesaid eye with the staff of St. Peter of Alcántara, he received his sight and afterwards had it keen.

[358] Doña Leonor de Arias, wife of Juan de Frías of Madrid, seized by a pain of the eyes, after eight months entirely lost the light of one. One day, being visited by Doña Isabel de Fonseca, she was admonished to commend herself to St. Peter of Alcántara, and to apply also water which the Saint's relic had touched. Having received this, therefore, she washed the injured eye and at once received its light.

[359] Francisco Nieto, an inhabitant of Guisando, had come almost to the end of life from a carbuncle drawn over his eye. His mother and sister, both kindled with faith and devotion, have recourse to the intercession of St. Peter of Alcántara, vowing that they would go with the sick man to his chapel. Scarcely had they vowed when, the swelling vanishing and the fever ceasing, health returned to the sick man, and he paid the vow entirely, to the astonishment of very many (who well knew the fact).

[360] Bartolomé García, an inhabitant of the village of Santa Cruz, had long suffered deafness, which he could recover by no human remedy. Turning at length to heavenly remedies, he went to the sepulchre of St. Peter of Alcántara to make a devout prayer there. Afterwards instilling into his ears drops of water from his relic, he forthwith wonderfully received his hearing and gave thanks (to God and to His servant Blessed Peter).

[361] Doña María Álvarez de Medrano, wife of Juan de Frías Carvajal, an inhabitant of Arenas, had lost her hearing for the space of nine months from a certain intense pain of the head. One night, the pain growing heavier, she fervently raises her heart to her patron St. Peter of Alcántara, and vows that, being healed, she will render thanks in his chapel for a whole day. The prayer being finished, she sweetly fell asleep; waking from which, she felt herself so free both of pain and of deafness as though she had never suffered anything grave.

[362] Lorenzo Segovia, a young doctor of medicine, a citizen of Toledo, labouring gravely with quinsy, and having long used medicines in vain, was expecting death; while, therefore, he was in his agony, remembering St. Peter of Alcántara, he vowed his health to him with inmost affection of heart. Then, drinking water from the Saint's relic, he at once came out healthy.

[363] María Velázquez of the town of las Cuevas one night was so overtaken with a pain of the throat together with fever that she could scarcely utter a word. Whence, raising her heart with interior affection to St. Peter of Alcántara, she promised to go to his chapel and bestow an alms. Soon the fever withdrew, and her speech, being restored to her throat, rendered her grateful to the Saint.

[364] Domingo González, son of a father of the same name, of the town of las Cuevas, having suffered the same evil of the throat, is offered by his parents to St. Peter. The prayer being finished, they congratulated him more devoutly with friends, soon made healthy.

[365] Doña Ana, daughter of Juan de Medrano and Antonia de Herrus, living at Arenas, in extremity

was in her agony on account of quinsy, which was then killing many. Her mother, who was greatly tormented on her daughter's account, commends her to St. Peter of Alcántara. And because she had understood that on that day his body was being transferred to the new deposit, she wished, the physicians contradicting, that she should be carried to the church. When she had come there and had caused the sick girl to be stretched upon the sepulchre, she saw her at once rise healthy and safe.

[366] Francisco López del Picón, living at Arenas, was being suffocated by the pains of quinsy, so that he could neither take food nor utter a word. Hence his wife Ana de Vargas made a vow to St. Peter's sepulchre for her husband's health, and at the same time girt her husband's neck with his cord. He, after he had fallen asleep, a little after, the woman being astonished, woke up safe and rendered thanks.

[367] Doña Isabel de la Cruz, a noble lady of Toledo, suffering a grave quinsy with burning fever, was most tenderly commended by her mother to St. Peter of Alcántara. Then, a part of a relic of the servant of God being applied to her throat, she saw her very quickly free of all pain and praising the Saint's merits.

[368] Isabel de Fonseca of Madrid for two years had felt a constant palpitation of the heart; so that, attacked seven times or more daily, she came into danger of death. Whence, persuaded by others, she commended herself with a vow to the intercessions of St. Peter of Alcántara. Which succeeded so happily for her that, at once recognizing a notable change, she shortly merited to recover entire health.

[369] María González, born at Arenas, for twelve years suffered daily three or four times a palpitation of the heart, which deprived her of her senses with vehement torment. Once with fervent spirit and devotion she invokes St. Peter of Alcántara, and promises with a vow that she will visit his chapel. From that moment, free of all suffering, she continued healthy thereafter.

[370] Doña Isabel de Carvajal of Arenas was affected with a certain disease which, with fever, caused faintings and sufferings of the heart, so that, having received the sacrament of extreme Unction, she was awaiting death. Meanwhile her son Juan came and persuades his mother to vow herself to St. Peter of Alcántara, as he had done for his own health. Which being done, the sick woman fell asleep, and, waking after a little, was found by all, with the highest admiration, free from all suffering and ill.

[371] Doña Catalina Pacheco, born at Oropesa, suffered a double tertian, which brought on other more vehement sufferings with danger of life. And so, offering herself to St. Peter of Alcántara, to whom she had always been devoted, drinking the miraculous water of the servant of God, she was seized with sleep. Waking after this, wondering that she had been made healthy without fever, she rendered thanks to the Saint. She experienced the same also in another most grievous infirmity.

[372] María, daughter of Cristóbal Martín and María Sánchez of El Arenal, was tormented for more than a year by a certain singular infirmity, since melancholic sufferings indicated that she was vexed by spirits. Noticing which, her parents, after they had offered her to the various counsels and experiments of pious men, at length take her to the chapel of St. Peter of Alcántara, and, prayer being made, bring her back to their home wholly free of every affliction.

IV.

[373] Freed from hernia and other like evils. Baltasar Rodríguez, son of Tomás, living at Arenas, was suffering from a hernia, shortly to be cut by the surgeons. His mother Francisca Muñoz had vowed that she would take her son for nine days to the sepulchre of St. Peter of Alcántara. And therefore one day, while, intent on her devotion, she was sweeping the church (where the body of the Saint rests), she saw her son coming to her, whom she had before laid down near the sepulchre. And because she recognized him entirely healed and running freely, for joy, crying out: A miracle! a miracle! she rendered most humble thanks to her benefactor, nor did she cease to proclaim the benefit.

[374] Tomás Rodríguez, an inhabitant of the same place, was tormented by so troublesome a hernia that daily he uttered very many groans and cries. His mother, who was greatly attached to the Discalced, carried her son with her in the best manner she could to St. Peter's sepulchre. When she had come there, she at once brought him back home freed from every defect and pain.

[375] María Núñez, wife of Juan Sánchez Serrano, of the village of Parra, had a son whose intestine was prolapsed without any remedy. Kindled with faith, therefore, she had recourse with the boy to the Chapel of St. Peter of Alcántara, and brought with her a candle equal to him in size; after devout prayer the boy wholly recovered.

[376] The son of a certain Tomás Velázquez and María Gómez suffered miserably for four years from a hernia on both sides. Whence the parents, having made a vow of visiting the sepulchre of St. Peter of Alcántara in thanksgiving, at once wonderfully obtained his perfect healing.

[377] Pedro Hernández de Herrera, of the village of Candelera, when he had once gone to the church of the Rosary of the Discalced fathers to gain the jubilee, his intestines descended into the scrotum, so that they laid him prostrate on the ground. But he, raising the affection of his heart to the help of the Saint, having made a prayer, obtained from St. Peter to rise healthy and free without pain.

[378] Doña Catalina de Balde Nebro, of the town of Arenas, had a daughter suffering from an incurable hernia, which one night brought her to extremity. Then the mother, kneeling before God, confidently invokes the favour of St. Peter of Alcántara, as of a particular advocate. Soon the sick girl fell asleep, and, waking shortly, presented herself to her mother without any sign of infirmity.

[379] A certain daughter of Baltasar de Frías of the town of Arenas was oppressed with so acute a fever that by the judgment of the physicians no hope of life was left to her father. To whom he said: Blessed be God, let us therefore seek a remedy from His saints. And at once, his daughter being carried to the church of St. Peter of Alcántara, he had Mass said with a sure hope that he would obtain his daughter's health. Which indeed came to pass, since, the Mass being finished, the physicians and others acquainted with the matter most highly wondered at the girl entirely restored to her former health.

[380] María López of the village of San Esteban was held for some time by great fevers, which also caused her obstructions, so that they set her near death. Whence she asks her mother to have her carried to the chapel of St. Peter of Alcántara to recover her health. Nor did the hope deceive her, since, being placed on the sepulchre, she at once rose healthy, praising God, glorious and admirable in His Saint.

[381] Juan Blásquez of Arenas had one day climbed a chestnut tree, from which a branch, broken under his foot, threw (him) to the ground, where he bruised his whole body among certain steep rocks. His companions, running up, saw him (whom they believed dead) upright and relating how by the invocation of St. Peter he had escaped an evident danger of death. Whence he asked them to come with him to his church, to render due thanks for his deliverance.

[382] A vehement fever attacked Sebastián García of the village of la Parra, to whom medicines brought no relief. Therefore, having recourse to the heavenly favour of St. Peter of Alcántara, trusting in his patronage, he orders himself to be carried to the church of the Discalced; where, persevering for a little while in fervent prayer, he shortly returned to his house healthy and free of the fever.

[383] Juan García Ramos of Arenas, while splitting wood with an axe, wounded his foot badly, so that he wasted away with pain. The favour of St. Peter of Alcántara being invoked, with a vow of sending a wax foot to his sepulchre, at once the swelling decreased and the wound was closed, the surgeon, who had judged it mortal, being astonished.

[384] A certain infant of two years of María de Flores had been suffering from a most burning fever for eight months, nor could it be freed by the great solicitude of the physicians. Hence one day it piously came into the mother's mind to offer (offerre) herself with her son to St. Peter, that she would visit his chapel in thanksgiving. And soon, this promise being made, the fever entirely left the infant and he came out healthy.

[385] Diego Sánchez, an inhabitant of Arenas, harassed for twenty-five days by a continual fever, at length, a quartan coming on, was deprived of strength. And so, all help being despaired of, he had recourse to St. Peter of Alcántara with a vow of visiting his sepulchre on four Fridays. Scarcely had he vowed when he deservedly ascribed to the Saint that he was wholly restored to health and strength.

[386] Catalina de Atienza of Arenas was kept in bed by a continual fever, which also brought on delirium. Her brother, coming to her one day, exhorted her to commend herself to St. Peter, as he affirmed that he with another brother had often experienced with fruit. May God hear us, answered the sick woman; and, the Saint's intercession being invoked with a vow of visiting his sepulchre and of fasting on three Fridays, the next morning, to the astonishment of all, she showed herself free and healthy.

[387] A certain son of Pedro Jiménez, in the eighteenth year of his age, was harassed with a vehement pain of the head, so much that it hindered his rest; wherefore his mother, most devoted to St. Peter of Alcántara, earnestly commended her son to him, promising that he would visit his sepulchre barefoot on three Fridays. This promise being made, the youth rises from bed and most rightly fulfilled his mother's vow.

[388] Bartolomé, son of Francisco Martínez and María Sánchez, inhabitants of El Arenal, suffered from so troublesome a hernia that he was believed to be going to die of it. His parents, therefore, vowing that they would visit St. Peter's sepulchre with the sick boy, recognized that he had at once recovered, and took him to the convent of St. Andrew of the Discalced to fulfil their promises. The sick man, now in his thirtieth year, deposed that this happened to him in his thirteenth year of age, and asserted that he had not suffered anything further in that part. So that, thenceforth always most devoted to St. Peter of Alcántara, he further ascribed confidently to his favour that in a certain shipwreck (where seven ships perished) he had escaped safe with his own.

[389] Cristóbal López, an inhabitant of Arenas, for a year and a half had the rectum so protruding out of its place that he added torments to his mother too from his pains. She, therefore, every human remedy being despaired of, by the counsel of a certain Discalced religious takes her son to the sepulchre of St. Peter of Alcántara. Where, when she had made him sit down with fervent prayer, by divine power the intestine at once returned inward, and the sick man, so wonderfully healed, proclaimed everywhere more loudly the divine beneficence and the glory of His Servant.

[390] A little Ethiopian boy, entirely useless and contracted, brought to St. Peter's sepulchre by his mistress, the wife of the late Martín de Frías, an inhabitant of the town of Arenas, is restored to entire soundness by the merits of the same servant of God.

[391] Leonor Gonzalva, a resident of the same town of Arenas, was entirely freed at his sepulchre also from a paralysis from which she was suffering most gravely.

[392] Healed by the mere touch of Relics. An erysipelas inflammation had so taken possession of the face of Isabel González, wife of Francisco Godínez of Arenas, that within eight days it made her almost blind. The cord of St. Peter of Alcántara being brought to her and applied to her face, it at once suppressed the swelling and made her healthy.

[393] Juan López, son of Gil of Mombeltrán, two and a half years old, had a great suppuration in his leg with intense pain, and no hope of healing. But the parents, to heavenly remedies

fleeing, wrap round his leg certain bandages dipped in water from the relic of St. Peter of Alcántara when he was going to sleep. The next morning the boy is presented to his parents free of all infirmity.

[394] María Álvarez de Soto, wife of Simón Gutiérrez of Mombeltrán, was greatly tormented in one hand from a certain wound, with which it had swollen. But after she had touched the staff of St. Peter reverently and with devotion, she was entirely freed not only from the pain but also from the mark of the wound.

[395] A certain illustrious man in the kingdom of Castile had a wife in great danger from an irremediable inflammation of the throat. Hence both, imploring the help of St. Peter of Alcántara, touch the affected part with a certain relic of his; from which, gradually improved, she received entire health within six hours.

[396] Juan Bautista Muñoz, living at Arenas, with a certain secret inflammation, had his rest disturbed by a huge fever for eight continuous days. Therefore, from hearing of the miracles of St. Peter of Alcántara, hastening to be carried to his chapel, there after devout prayer he obtained perfect health from God.

[397] The jaw of Juan de Soto, steward of Octavio Centurión, Marquis of Monasterio, was swelling from a certain inflammation with burning fever. Whence his daughter Doña Clara, anointing it with oil from the lamp of St. Peter, at once saw it open and the matter flow out, so that after three days the father was healthy.

[398] Juan Martínez Espinosa of Arenas had an inflamed throat with an interior suppuration, which with continual fever brought him huge torment. And so, abandoned by the physicians and having received the sacraments, he seemed to be struggling with death. But remembering the benefits of St. Peter of Alcántara, he commended himself to him most affectionately. Soon, sprinkling his throat with water from the Saint's relic, he felt the suppuration break, the corruption flow out, the fever cease, and himself already excellently restored to his former health.

[399] Alfonso de Arias of the town of Arenas, from an abscess clinging to his throat with burning fever, was in danger of his life; when two Discalced friars came to his house for the sake of alms. These promise that, returning to the convent, they will offer him to God in prayers; and at the same time send water from St. Peter's relic, which he might use. Scarcely had the sick man drunk when he fell asleep, and, waking a little after, felt that the abscess had broken and the fever ceased.

[400] Andrés Jiménez, an inhabitant of the village of las Cuevas, could not be moved from his bed on account of a suppuration in his leg. And so, having heard of the wonders of St. Peter of Alcántara, commending himself to him more diligently, he washed the ulcer with water from his relic and shortly recovered.

[401] Doctor Lorenzo Pinel de Sosa, a physician at Arenas, abandoned by the physicians on account of an abscess in the throat, had received the sacraments of the Church so as to await death. The cord of St. Peter of Alcántara being applied to him, it broke the abscess and profited for his health, so that from the miracle the devotion of all toward the Saint thenceforth grew in a wonderful manner.

[402] Don Rodrigo de Mendoza y Sandoval, duke of the Infantado, had an abscess the size of an egg in his ear, by which he was vehemently tortured, nor did he take any rest. Having received, therefore, a certain relic of St. Peter of Alcántara, of whom he was a singular devotee, he applied it to his ear and, the pain ceasing, fell asleep. Rising thence from sleep, he recognized that the swelling had receded and that he was healthy; which was held by the physicians and surgeons for a miracle.

[403] Don Tomás López, prefect at Arenas, suffering from dropsy in the left part of the belly, felt a great swelling, which caused vehement pains and disquiets, so that, despairing of a remedy, he told his wife that death was altogether at hand for him. To whom the noblewoman said that it remained for him to trust in the merits of St. Peter of Alcántara and to commend himself earnestly to him, if he desired health. Hence, with great affection of piety applying the Saint's cord to the affected part, he at once experienced the pains diminish, and the appetite for food return, which he had hitherto loathed. And at length within a few days he wholly recovered, to the admiration of all and the glory of the Saint.

[404] Catalina Rodríguez, widow of Juan Rodríguez, living in the town of Guisando, had her breast taken possession of by a malignant suppuration, which extended under the arm to the left side, so that it was judged that it must necessarily be cut by the surgeons. Hence, when the wretched woman dreaded the instruments, leaping from her bed she prostrated herself on the ground, crying out: O St. Peter of Alcántara; I say to you, blessed Saint, that you favour me in this strait, and do not permit me to be touched by those instruments. Soon, applying the Saint's relic with devotion, she saw the ulcer open and small pieces of rotten flesh come out, and shortly recognized that she had come out wholly healthy.

[405] Doña Catalina de Medrano, an inhabitant of Arenas, was atrociously tormented for three continuous months by a pain of the teeth, with inflammation of the whole face. She took, therefore, the cord of St. Peter of Alcántara and signed her face with it in the form of a cross. At once the pain ceased, and within a quarter of an hour all swelling vanished, as though she had suffered nothing.

[406] Aloysa Centeno, a citizen of Toledo, had her throat inflamed by a certain swelling in such a manner that it brought most acute torments, and at length twisted her head toward the left shoulder with deformity. Whence, mindful herself of another benefit received from St. Peter of Alcántara, she sent to the convent for his relic. The guardian coming with it and signing the swelling, all being astonished, the throat was seen to subside forthwith, and the head to return to its place without any trace of infirmity.

[407] A certain son of Luis Gómez and María López of Arenas was greatly tormented by a wound received in his leg, to which the surgeons were preparing to apply the knife. Then the mother, fleeing with tears to St. Peter, promised that she would bring a wax leg to his sepulchre and visit it on three Fridays. Afterwards going to her son, she found him, the abscess having broken, well, so that together with her he could at once pay his vow to the Saint.

[408] To Doctor Zavallos, praetor of Toledo, from a certain confusion the legs so swelled that he was compelled to keep to his bed, and, after various remedies had been tried, to open the swelling with the knife. While, therefore, one night pondering the imminent danger to which he was exposing himself, turning with singular affection of devotion to St. Peter of Alcántara, he besought him to bring him help, so that he should not undergo the incision, and bound himself to him by certain exercises of piety in thanksgiving. The next morning he was found wonderfully without any inflammation or mark, having got out of bed so that he could walk.

[409] Simón Gómez, while he was cutting wood in a certain forest, falling from a tree to the ground, broke two bones in his back, which brought him the greatest pains and sorrows. At length with the highest confidence he fled to the help of his singular advocate St. Peter of Alcántara, promising that he would carry a quantity of wax to his altar. Which being done, at once the pains vanished, he himself took rest, and on the following day, rising from bed, returned to his former exercise in the forest.

VI.

[410] Graces worked by the touch of his Cord and by earth taken from his sepulchre. There lived in the town of Arenas Rodrigo Arias Godínez, a quite conspicuous man, who had come into danger from a continual fever. Hence, commending himself on one occasion to St. Peter of Alcántara, to whom he was singularly devoted, he urgently asked that his cord be brought to him. When, therefore, it had girt his neck, and he had drunk a draught of water, calling upon the Saint's intercession, he was seen to fall asleep, though he had not done so for many days. Waking from which sleep, free of all fever, he obtained the grace from the Saint according to his desire.

[411] Antonio González of Arenas had a daughter from whom a grave disease had taken away speech, and, with mortal accidents, was producing wonderful tremors in all her limbs. As soon as the cord of St. Peter touched her, without delay she received her speech and recovered in her whole body, and rendered perpetual thanks to the Saint.

[412] Doña Juana de Ávila, living at Arenas, harassed for thirty days by a continual fever, was set near death. But remembering the wonders of St. Peter of Alcántara, she fled to his favour, girding herself with his cord, and vowing that she would go to his sepulchre in thanksgiving; at once the fever withdrew and, healthy, she fulfilled the vow.

[413] A certain daughter of Bartolomé Sánchez and Ana González was suffering from a continual fever without any remedy. Whence the father, going to the convent of the Discalced friars, carried away a certain relic of St. Peter, and put it on his daughter's breast with confidence that health would be restored to her. Nor did the hope deceive him, since he himself too, wondering, at once saw her free of all disease, not without the astonishment of all.

[414] Pedro Vélez, an inhabitant of the village of las Cuevas, was held by a double tertian even to delirium. And so, by the counsel of friends, commending himself to St. Peter of Alcántara, he procured that a certain relic of his be applied to him with devotion. From which, soon freed from all infirmity, he gave most humble thanks for the benefit received.

[415] A vehement fire, kindled by chance in a certain forest of Doña Antonia de Herruz, was by the increase of the wind laying waste the adjoining forests. Whence the neighbouring women, raising cries to heaven, invoked the help of St. Peter of Alcántara. It then came into the mind of the aforesaid Doña Antonia that she had something of the earth of the sepulchre of the same Saint, which, quickly brought forth, she threw into the flames. And wonderful to say, they were seen at once to be extinguished, and left greater ardours of devotion in the hearts of all, so that they magnified God in His Saint.

[416] Doña Inés de Cepeda, a noblewoman of Toledo, had a daughter abandoned by the physicians on account of a grave disease, so that she was in her agony. While, therefore, spiritual helps were being ministered to her as she breathed her last, a little water with earth from St. Peter's sepulchre was sent to her by Doña María de Páramo. When she had devoutly drunk this, the fever at once ceased, and the sick girl, come back to herself, was a cause of the highest admiration to all, and they praised God.

[417] Doña Juana Valeriano, born at Arenas, had been brought to extremity after some days by a pestilent fever. Raised in spirit, however, by the consideration of the miracles of St. Peter, she implores his favour with confidence. Soon, drinking a little earth from his sepulchre mixed with water, she wonderfully recognized herself free and in right health.

[418] Francisco Fernández de Fonte of Toledo, near death, was offered by his mother to the intercessions of St. Peter of Alcántara. And when she had procured that he be touched by his relic, she at once received him back unharmed.

[419] Francisco Godínez of Arenas had two casks of oil so corrupted in colour, odour and taste that they were judged altogether useless and of no value. Noticing which, his wife mixed a little earth from St. Peter's sepulchre with the oil, and, at once drawing out a small quantity, found the whole so purified that, confounded with admiration, she proclaimed the miracle everywhere.

[420] Isabel Gómez, wife of Pedro Jiménez, of the village of Arenal, was kept in bed for two months by a continual fever, which she had tried in vain to expel by art. Turning, therefore, with her whole heart to St. Peter of Alcántara, a certain relic from the convent of the Discalced

obtained, she put it on her neck; and at once rose up unharmed.

[421] Fr. John de Leganés, a Religious of the convent of St. Andrew, when he felt himself vehemently troubled by fever, asked with great confidence to be touched with a relic of his Blessed Father, and was at once well.

[422] The Marchioness of Malpica was in danger of her life from an ulcer clinging to her throat. Thence, calling upon the intercession of St. Peter of Alcántara, she hung his relic on her neck. From which, when she had taken a short sleep, waking healthy without any sign of injury, she glorified the Saint.

[423] Doña Catalina Mejía, wife of Diego Jiménez, of the city of Toledo, by the judgment of the physicians feared danger of death from a pestilential fever. But by applying a relic of St. Peter of Alcántara, after a short sleep she came out free.

[424] Francisco Martínez, an inhabitant of Arenas, had a finger on his left hand so diseased that the surgeons judged it must be cut off. The sick man, therefore, vowing himself to St. Peter with a certain alms, reverently kissed a certain relic of his. Refreshed the whole following night by sleep, which he had lost for thirty days on account of the vehemence of the pain, the next morning, to the astonishment of the surgeons, he was found healthy without any hurt.

[425] Sebastián de Medina, page of the countess of Garcías, sailing to Flanders, was tossed in the sea by a huge storm of the sea, so that all feared instant shipwreck. But he, calling on his companions to invoke the patronage of St. Peter of Alcántara, with the highest confidence in his Saint threw into the sea a certain relic from his garments. Scarcely had it touched the waves when they were seen to subside, and the storm to cease, so that all were roused to give thanks.

[426] In the city of Toledo Doña Jerónima de Ríos, tormented for two years by a hectic fever, had lost hope of life. When her sister had given her to drink a little water (in which a relic of St. Peter had been dipped), and she had drunk it with great faith, the attack of fever failed, and after a few hours she showed herself to all in excellent health, with glorification of the Saint.

[427] Don Francisco Graciano Berrugere, secretary of languages to the catholic king, was deprived of all his senses by a sudden accident. But he, by an interior elevation of the heart, before a certain image of St. Peter of Alcántara, earnestly commends himself to him. And at once, coming back to himself, within a very short time he wholly recovered.

[428] The licentiate Vargas of the town of Arévalo, twice seized by a syncopal fever, asked for the cord of St. Peter from the convent of the same place. Moreover, offering a novena by vow, he shortly after recovered health; and for the grace he freely promised that he would refuse nothing possible which should be asked of him in the name of St. Peter of Alcántara.

VII.

[429] Healed by the Oil of the lamp and the Water of St. Peter. Alfonso de Frías was greatly oppressed for eight days by a certain inflammation of the throat, which was now extending to the face with imminent danger of life. But animated by confidence in the patronage of his singular advocate St. Peter of Alcántara, he went to his chapel, and had his throat anointed with oil from the lamp. From which at once all swelling vanished and he was better.

[430] María López, wife of Blas de Ponte, living at Arenas, had a daughter of two years named Catalina. She, her neck broken from a certain grave fall, always carried her head hanging toward the left side. And because she could not be cured by human art, the mother took her to St. Peter's on three Fridays; and there, anointing her daughter's twisted neck with oil from the lamp, she soon saw the head restored to its former place and stand upright.

[431] Catalina López, wife of Alfonso Palomero, living at Arenas, was continually tormented in the knee by a certain carbuncle, which caused acute pains. She therefore commended herself ardently to St. Peter of Alcántara and anointed it with oil from the lamp, so that she at once came out healthy.

[432] María de Antienza, wife of Pedro Estevano, an inhabitant of Arenas, had a son Nicolás, upon whom, after a long infirmity, an inflammation of the throat had come with burning fever. One day, rising from bed, he fell to the ground; and his mother, running up, anointed her son with oil (which she kept from the lamp of St. Peter) and commended him to the Saint in prayers; at once, the inflammation and fever remitting, the youth recovered.

[433] Ana de Arenas, wife of Diego Gómez Becino, was prevented from all work by an inflamed knee. And so one day, invoking the help of St. Peter, she anointed the part with oil from his lamp and was freed.

[434] Juan García, son of Domingo García Palomero and Estefanía Gómez, five years old, remained so contracted in the nerves from a catarrh that he could neither move feet nor hands, nor stand nor sit. His mother, persuaded by the counsels of friends, took her son to the chapel of St. Peter of Alcántara, placed him upon the sepulchre and anointed him with oil from the lamp, while she had Mass said; which being duly completed, the boy rose of his own accord, nor did he thereafter suffer any such thing.

[435] A girl of eight months, daughter of María Muñoz of Mombeltrán, was covered from the middle of the body upward with leprosy, besides certain other fetid and horrid ulcers which refused cure. After sixteen days of fruitless medicines, the parents resolved to have recourse to divine remedies. And therefore, imploring with true piety the patronage of St. Peter, they wash the girl with water (which his relic had touched). Whence soon the crusts of the ulcers fell off, and the leprosy, dried up, left no further trace of itself on the girl's skin.

[436] Isabel López, living at Arenas, had oil (which she kept in her own house) so corrupted that it could be purified by no industry. Fleeing, therefore, to a heavenly remedy, stimulated by the miracles of St. Peter, she poured over the oil some of the water of his relic, part of which she vowed to bestow for his lamp. And behold, at the same moment the oil, returned to its former purity, repaid the woman the reward of her devotion.

[437] Pedro Sánchez Usero, after a grave disease, had come to the last limit of life, the physicians themselves despairing of his health. But about midnight, as if roused from a certain lethargy, he commanded his son forthwith to bring from the convent of the Discalced friars a little of the miraculous water. When his son had done this with all diligence and given it to his panting father to drink, he saw the fever decline in him, and within a few days saw him rise from bed wholly healthy.

[438] Pedro Rama, living in Arenal, had a wife oppressed by an incurable infirmity. To whom, after various remedies applied in vain, he gave St. Peter's water to drink. From which, after a short sleep, the sick woman woke wholly healed.

[439] Juana de Medina, born at Arenas, lay prostrate from a continual fever; to which the medicines given for thirty days could not profit. Invoking, therefore, St. Peter of Alcántara, she drank his water and shortly recovered.

[440] Domingo Jiménez, an inhabitant of the village of Mombeltrán, brought to extremity by various attacks of continual fever, one day rising from bed went to St. Peter's sepulchre, poured out a prayer and drank of the water of the relic, and returned to his own wholly unharmed, so that he proclaimed more loudly the glory of God and the merits of His Servant.

[441] Beatriz, daughter of Andrés Manso of the above-mentioned place, had been brought by the agitations of continual fever to the borders of death. Wherefore the father, devoted to St. Peter of Alcántara, gave the feverish girl his water to drink; which being drunk, the fever at once left her and she was well.

[442] Juan de Fonte, a citizen of Toledo, was very badly off from a double tertian, by which he was wretchedly tormented. Hence one day he sent to the convent of the Discalced fathers for water from the relic of St. Peter of Alcántara, which the Guardian bringing, and signing the sick man with the relic, totally freed him from the fever.

[443] Juan Jiménez Nieto, living in the village of Hornillo, had a wife and a son of six, both gravely suffering from tertian. He went to the convent of St. Andrew del Monte; and the water of St. Peter of Alcántara was brought to the sick, by drinking which they were healed.

[444] Cristóbal Martínez Salcedo, an inhabitant of Mombeltrán, had suffered grave torments for many days from a double tertian. Whence he deliberates with himself, before he should take the last medicine prescribed by the physician, about taking water from the relic of St. Peter of Alcántara, although he was greatly contradicted by the same physician. But the sick man insisting the more constantly, holding the vessel brought to him in his hands at the beginning of the paroxysm, he said: My holy advocate Peter of Alcántara, I commend myself to you, and I drink this water in your name, that you may the more promptly free me from so long an infirmity. Scarcely had he drunk the water when the whole fever ceased, and struck the physician present with the highest astonishment.

[445] Pedro Velázquez of Arenas, having suffered a flux of blood for some days, had come into danger of life by other dangerous attacks. Hence, mindful of the benefits of St. Peter of Alcántara, he sent to the Guardian of the convent for water from St. Peter's relic, which being drunk, all pain and flux withdrew, so that he could have risen from bed at once, had not weakness prevented. Notwithstanding which, he wished to visit the chapel of the servant of God, and made a vow that every year on the day of his passing he would feed some beggar; and soon, drinking again of the aforesaid water, he perfectly recovered.

[446] Juan Sánchez of Mombeltrán received a wound in his hand, from which the cut nerves made the state of his life dangerous through inflammation. His wife, therefore, Francisca Gómez, afflicted at her husband's mishap, vowed herself to St. Peter of Alcántara for his health, willing to go with her husband to the Saint's sepulchre. Moreover she washed the hand with water from his relic, and at once saw him move it and no scar of the wound remain. By which notable outcome the devotion of the servant of God was greatly spread abroad in that place.

[447] Alfonso Sánchez de Jara, who was dwelling in the village of Guisando, kept a huge flock of goats, of which very many were perishing from a hidden infection, with great loss and grief to their master. One day two Discalced friars met him, who were the authors of his sending to the convent for that miraculous water of the relic of St. Peter of Alcántara, with which he should sprinkle the infected ones. Alfonso most promptly obeyed, and with confidence in the Saint sprinkled them, so that, the disease ceasing, it did not thereafter further infest the flock.

VII.

[448] [Miracles from apparitions, from mere intercession, and from the fig tree planted at Pedroso.] Don Agustín Navarro Burena, knight of the military order of St. James, of the city of Calatayud, being affected by a grave disease in Germany, was in great danger. Hence one night, devoutly invoking St. Peter of Alcántara, his singular advocate, he was assured by him, appearing to him, that he would by no means die of this infirmity. Which indeed so came to pass, since, contrary to the expectation of all, he within a very short time recovered most entirely. Not long after, the same, sent to Milan by the catholic king Philip IV of pious memory, is thence appointed secretary of state and war to the most serene archduke of Austria Leopold. And while, on a certain voyage toward Spain, he was thrown out of the ship, shaken by a horrible storm, into the sea, he commended himself with inmost devotion of heart to St. Peter. Who, visibly appearing

to him, draws him safe out of the waves by the arms, and further assures him that none of his people would perish; but he added a condition, that for the grace received he should dedicate a solemn feast to be celebrated in perpetuity in some convent of his institute. He admonished him moreover that he would die on a certain day within the octave of his feast, as happened in the year 1656 at Madrid, where he closed his last day. Induced by this miracle, he dedicated a chapel to the Saint at Calatayud, and endowed it with such expenses as would suffice for celebrating his feast with the most magnificent pomp.

[449] In the life of the venerable servant of God Father Diego de Vera, formerly minister of the province of St. Paul of the Discalced, and definitor general of the whole Order of Minors, it is related that, when he was once going to Rome, fearing lest a most grievous fever (from which he was suffering), added to the nakedness of his feet and his infirm health, should hold him back from so great a pilgrimage, he humbly asked St. Peter of Alcántara and Teresa of Jesus (to whom he was most devoted) that they would obtain for him from God sufficient strength for so long a journey. Heard on account of his devotion, Diego saw them appearing to him in visible form, and heard them kindly saying to him: That there was nothing to be feared; that the help of God would not fail him, that he would attain a happy end of his journey, though health would not be wholly restored to his body. For it was the divine will that he should fulfil the law of obedience imposed on him amid pains and infirmities. All which things so happened.

[450] María Velázquez, brought to her agony by a pestilential fever, abandoned by the physicians, and having received the sacraments of the Church, was awaiting death. When suddenly, leaping from her bed, to the astonishment of all standing by, she told them to withdraw to rest, for by the grace of God and the intercession of St. Peter of Alcántara she was well. But being further asked about the manner, she answered: That, while she was in her agony, she had commended herself from her heart to the servant of God, who, appearing to her, had filled her dry mouth with a certain miraculous water, by which he had extinguished not only her thirst but also the heat of the fever. The physicians, therefore, being called, proving the reality of the miracle, spread the fame of the matter and the Saint's glory far and wide.

[451] Catalina Rodríguez of Arenas, distressed by an inflammation of the throat, could take neither food nor rest. Whence one night, more vehemently oppressed, the help of the household having been applied in vain, alone she more urgently commends herself to St. Peter of Alcántara, that he would succour her. Falling asleep, therefore, in prayer, St. Peter appeared to her in vision with St. Francis, lighting up the room with a huge splendour. And when they asked what she sought from them, she answered: Health. But he said: Ask of the holy father Francis that he may certainly obtain it for you from the Lord. Nor was there delay, but at the same moment the woman, perfectly healed, brought the greatest admiration to all her acquaintances.

[452] Juan Rodríguez Montesinos of Arenas was making a journey through certain narrow passes which they call de Arenas; where, assailed by fog, wind and snows, he with difficulty made his way to the summit of the mountain. Here, again beset on both sides by snows, he calls more ardently for help on his holy advocate St. Peter of Alcántara. And behold, he saw him going before him through the midst of the snows, by a certain path newly opened, though for three months no one had hitherto passed that way. He, completing the road without any discomfort of either wind or fog, always recalled the greatness of the benefit with most humble thanks.

[453] Bernavela de Figueroa, wife of Juan Rodríguez, a citizen of Toledo, despaired of life from a malignant fever. Whence, having received the sacraments, she had two religious called from the convent of the Discalced, who should commend her soul to God. These, therefore, when they had come, admonished the sick woman to commend herself in her heart to St. Peter; and gave her water from his relic to drink. Having taken which, the woman fell asleep; waking after a quarter of an hour, she called her mother and aunt with a sonorous voice, saying: Lady Mother, the holy Religious (whose relic this is) stood by me near this bed with such splendour and beauty that I should have wished you had seen it. Thence the others, running up, all began to cry: A miracle, a miracle! and found the sick woman bathed in sweat and free of the fever.

[454] Francisca Ponce, wife of Juan Jiménez of the town of Algarrobillas, in the year 1628 was suffering a malignant fever with mortal attacks. She kept a little piece of wood from the fig tree which St. Peter of Alcántara had planted in the convent of Pedroso, which, ordering it to be dipped in a cup of water, she at once drank off with great confidence and devotion. Which being done, the woman came out unharmed, and, what seemed admirable, that dry wood, growing green again, produced a little knob like a fig, and very many drew health from its water.

[455] María de San José of the Third Order of St. Francis kept with her a part of St. Peter's fig tree, one palm in length, but slender. She asked that a certain farm-steward would be willing to plant it in the courtyard of her house, because she trusted that it would turn into a fig tree. But the steward, adducing the condition of the wood and the inclemency of the winter season, argued that the planting was impossible and foolish; but the woman, replying with the causes of her hope and desire, effected so much that that little piece was dug in; which in the following month of March he not undeservedly was astonished to see had put forth roots, sent out leaves and grown like other fig trees. This, afterwards transplanted into the convent of the Discalced, its fruits, wholesome for the infirmities of many, still celebrated by continual experience, are shown to the devotion of all. (Compare the Preliminary Commentary at the end.)

[456] A certain religious preacher in the convent of the Discalced of the Blessed Virgin of Cardillejo was held by great fevers for more than two months, from which, among other attacks, he suffered this, that after many hours he brought up undigested food, and that the physician, by curing him wrongly, increased the evil with danger of life. Hence, judging it more fitting for himself to take certain powders from St. Peter's fig tree, he asked the guardian for them, and devoutly commended himself to the Saint, vowing that he would always have his image near his bed and recite some prayers daily, if he restored him to health, or granted him a good death, as should be more expedient. Then, having taken water with the powder mixed in, he began to ruminate these things within himself: Would that God would be willing to give me health again for His service. Would that I could have such an evacuation that nothing of the malignant humour from which I suffer might remain. Many other things moreover he revolved in his mind, all of which, he afterwards narrated to the religious with the highest veneration of the Saint, had turned out prosperously for him within a few hours, and he ingenuously confessed that he ascribed it to him.

[457] In the city of León a certain benefactress of the friars, most devoted to St. Peter of Alcántara, surnamed Bayarda, was ill, and death was hastening her end. When this had been announced to the guardian by two friars, he sent her some of the powder of the fig tree; having received which, she wholly recovered.

[458] Benito Jiménez Ponce of the town of Garrovillas had a finger infected with a most evil ulcer, so that the surgeons judged it must be cut. But the sick man, dreading the incision, expected an easier cure from St. Peter of Alcántara. And so, going to the convent of Pedroso, he put his finger upon the altar which had been erected in the cell (which the Saint had inhabited), praying devoutly that he would free him from the hands of the surgeons. Afterwards, returning home, offering to the physician and surgeon his finger bound with bandages to be cared for, he was found by them healthy without any scar, from that touch of the Altar alone which he had made.

[459] The licentiate Miguel Hernández de Valverde was suffering extremity from a certain infirmity; when a certain cleric, his friend, offered him half a fig from the tree of St. Peter of Alcántara to eat. Having received which, feeling himself better, he magnificently prepared a feast to be celebrated in the convent of Manxarretes in thanksgiving. Bringing thither, therefore, his father and relatives, he found that so many had come of their own accord that the provisions prepared seemed scarcely to suffice for a third part, as he confirmed by oath. But lest temporal things should be lacking to those who first seek heavenly things, the Saint provided that, by multiplying what had been prepared, many remnants were left over, which drew forth the devotion and admiration of all.

[460] Martín Carrero of the village de la Dehesa, a benefactor of the friars of the holy Father Francis, lay sick with fever and inflammation of the throat, on account of which for two days he could scarcely emit spittle or drink water, and therefore was consumed with the highest burning. Meanwhile a certain religious came from the convent of Arévalo, who, asking the sick man whether he had any devotion to St. Peter of Alcántara? when he answered that he had never commended himself to such a Saint, he was admonished that he should now earnestly commend himself to him and vow a novena with confidence of health, so that he might the sooner obtain the benefit of his intercession. Then the religious, asking for a vessel of water, putting into it a certain cross made from St. Peter of Alcántara's fig tree, gave it to the sick man to drink. Having drunk which, he swallowed even an egg without difficulty, and easily gulped down all the other things (which were given to be tasted); so that from that hour both the inflammation of the throat and the heat of the fever, entirely deserting the sick man, left him free and healthy to render thanks to his deliverer.

[461] The inhabitants of the town of Arenas, afflicted, were greatly grieving over a continual rain of fifty days, which kept them useless at home from the cultivation of the fields and the care of their other affairs. A council being called on this, it was decreed that a procession should be made carrying the body of St. Peter of Alcántara, so that they might placate God. Scarcely had the sacred pledge appeared in public when the clouds heavy with waters were seen to be dispersed, and the serene sun to make serene the minds of the whole people, so that they more confidently sang with resounding voices the praises of the servant of God and his favours; to which miracle the dissimilarity of the following will add beauty.

[462] In the year 1664 a long drought afflicted the same town of Arenas and its neighbouring fields, so that it seemed to have brought sterility upon the ploughlands and pastures. Whence the citizens, acclaiming St. Peter with native and ancestral devotion and confidence, deliberate that his help is to be implored, judging it opportune for so huge a necessity, and resolve on the Sunday within the Ascension of the Lord to carry out in public the sacred bones (which they rejoiced to have kept among them with great veneration), so that by his patronage the divine clemency might be more solemnly entreated. And so on the appointed day a wonderful thing happened, since, the sacred pledge being reverently carried out in public on the shoulders of the chief men, everything was seen to be darkened by clouds; which, before the procession had gone round the appointed places, sent forth a huge rain, and it became known by public instrument that more than eight hundred men (who had gathered there) were partakers and witnesses of so singular a benefit. The Lord hearing the prayers of His servants, to whom He has given power even to open the closed heavens and to make the earth fruitful with its fruits.

[463] Fr. Diego de Arenas, while still a boy of eleven years, falling from a walnut tree to the ground, badly bruised his body, and pierced his thigh with a certain sharp-pointed piece of wood. Fearing therefore for his life, he invoked from his heart the help of St. Peter, and for three hours remained on the ground without anyone's aid. After these, brought home by certain persons coming by, he was found by the surgeon without hurt, nor did he himself feel any pain thereafter.

[464] Almost the same happened to Juan Jiménez, who, from a tree (which he had climbed to cut certain branches), not headlong onto the rocks below, but upright

fell to the ground without harm, and that by invoking the help of St. Peter of Alcántara, to whom he ascribed the benefit received, rendering thanks.

[465] Doña Aloysa de Villagra, who lived in the village of Mombeltrán, agitated by fevers, could be cured by no remedy. Mindful therefore of another grace received from St. Peter of Alcántara, she vowed herself to him; and, visiting his sepulchre, is there at once restored to health.

[466] María González of Arenas for more than a year suffered a double quartan without any relief; whence one day, roused to confidence toward St. Peter, she takes the road barefoot to the church of St. Andrew of the Discalced. The cold was then more intense, and increased her pains with difficulties as she went, so that she almost stopped half way. But animated by hope she went on to overcome every discomfort with patience, until at the Saint's chapel, after a brief prayer, she wonderfully found herself healthy and vigorous.

[467] In the convent of the Discalced fathers of the city of León a certain mason from the mountains was working for some days. He, hindered by fevers, could no longer bring the gain of his work for the sustenance of his family on account of weakness. And so, returning to Fr. Martin of St. Joseph, then guardian of that convent, he asked that a Mass be celebrated in the chapel of St. Peter of Alcántara, at which he himself might be present, commending himself to his customary favours, of which he had heard from very many. After hearing the Mass he came to the guardian, whom he found in the cloister with a certain nobleman, and, exulting for joy, said: Father, know that while I was praying in the Saint's chapel I felt a certain sharp pain in one shoulder; soon, coming back to myself, now healthy and very well, I render you the greatest thanks for your charity.

VIII.

[468] Those suffering from pain of the side, cancers, etc., are restored to health. Juan Martínez Espina was seized with so vehement a pain of the side that he suffered a fainting. Noticing which, his brother applied to the sufferer a certain relic of St. Peter (which he had with him), from which he fell asleep, and, waking thence, recognized himself healed.

[469] Doña Mencía Daza was strongly vexed by the same disease; whence, while her husband one day was reading the wonders of St. Peter of Alcántara, conceiving hope that he would bestow some grace on him too, he bends his knees, and with lively faith begs the Saint's intercession with God for his wife's health. At once he observed that she had sweetly fallen asleep, and a little after, awakened, suffered no further pain or discomfort.

[470] Gabriel López, an inhabitant of Arenas, one night was struck with acute pains of the side, to which was added an inflammation of the groin, which took away his rest. But after, various medicines having been applied in vain, he had offered himself to St. Peter of Alcántara with a vow of visiting his sepulchre, at once the pains vanished with the inflammation, and he freely discharged his duty.

[471] Juan Sánchez Vaquero, living in the village of Guisando, while on a certain winter night he was warming himself near the fire among his own, fell to the ground, almost lifeless, with intense pains. Wherefore his wife, ignorant of any remedy, calls with great confidence upon the intercession of St. Peter of Alcántara; and having made a brief but intense prayer, she saw her husband raise himself and, without any feeling of pain, give the highest thanks to his holy Patron, whom his wife had invoked.

[472] Juan de Olmedo was strongly vexed by the same pains for some days, nor did he feel any relief from remedies. Hence, applying to his side a certain relic of St. Peter of Alcántara which his wife kept, he at once came out healthy.

[473] María Jiménez, oppressed by a grave disease and pains, for three months had become powerless even to move herself in bed. Whence, having made a vow of going to the sepulchre of St. Peter of Alcántara, she at once began to be better; and after four days, leaning on a staff and on her daughter, she betook herself to the convent. Where, praying in the chapel of the servant of God, wholly freed, she returned home more vigorous with no one helping her.

[474] Cristóbal Martínez Salcedo, an inhabitant of Mombeltrán, was agitated by various pains of the body, for which he sought remedies in vain for eight days, until he resolved with himself to betake himself in the best manner he could to the convent of the Discalced. When he had with difficulty come there, he made a prayer for some time in the chapel of St. Peter, and devoutly asked to be touched with his relic. These things being duly done, at the same moment, without pain or other hindrance, he returned home healthy, and brought admiration to all his acquaintances.

[475] Isabel Morena, wife of Julián García, of the town of Alcolea, diocese of Toledo, for six years suffered difficulties of urine without remedy. One day, persuaded by her friend that she should commend herself to St. Peter of Alcántara and anoint herself with oil from his lamp; and so, reciting the Creed three times, she promised that she would visit the Saint's chapel barefoot and have Mass celebrated the next morning; she felt no further pains, but amid a great quantity of blood passed a stone the size of a goose egg; which, carrying it in her hand, of the weight of half a pound, she ran out to the neighbours, and devoutly published to all the miracle of the servant of God. Which indeed was the more confirmed by this, that the surgeons constantly asserted that this stone could not have been passed by the powers of nature; and so the sick woman together with her husband did not delay to pay the debt of the vow to the Saint with great joy.

[476] María Blásquez had a son of eleven years suffering from stones, to whom she zealously applied medicines for six years. But he, weary of the delay and of the infirmity, with great confidence fled to the help of St. Peter of Alcántara, offering a Mass and a pilgrimage to his sepulchre. A wonderful remedy: as soon as he had touched himself with a certain relic of his, coming out healthy, he committed himself to the road to pay the vow.

[477] Francisco Gómez, who lived in the town of Santa Cruz, diocese of Ávila, was tormented for four years with troubles of urine. Whence his aunt Isabel López, compassionating him, anxiously commended his health to St. Peter of Alcántara, vowing that she would visit his chapel with a gift. Returning home, therefore, she found her nephew freed of the pains, nor did she ever see him afflicted by them again.

[478] Jerónima García, daughter of Juan Sánchez García and Catalina Blásquez, was nourishing a cancer in her mouth, which had almost eaten away her jaw, and was therefore held incurable by the surgeons. Wherefore her parents commended her to the intercession of St. Peter of Alcántara, with a vow of visiting his sepulchre. Soon the cancer, dried up, within a few days left the young woman entirely free.

[479] Don Francisco, son of Don Juan Benegas of Arenas, four years old, suffering from the same disease, was despaired of as to remedy. Wherefore Doña María de Mescua, his aunt, made a vow to St. Peter of Alcántara for the health of her nephew of carrying a wax image to his sepulchre, and was heard.

[480] María Sánchez, wife of Cristóbal Martín Salfero, of the village of Mombeltrán, was tormented with a continual pain of the left breast, so that the surgeons feared lest, creeping to the chest, it should generate a cancer. Whence, terrified by the danger, she anxiously commended herself with a vow to St. Peter of Alcántara. Which indeed being uttered, she at once found herself free and healthy.

[481] Juan de Cepeda and Doña Catalina de Baldenebro were inconsolably bewailing the near death of their daughter María, two years old. And so, while she was in her agony, the mother made a vow to St. Peter of Alcántara of offering to his convent as much grain as her daughter weighed, if she should recover health. From which the dying girl began to open her eyes and taste food, and was shortly restored to perfect health.

[482] Francisco Montero and Catalina Pezel had a daughter María, four years old, sick for a long time, to whom the physician foretold scarcely half an hour as the term of living. Whence the parents, dissolved in lamentation, with louder voices more confidently invoke the patronage of St. Peter of Alcántara and vow a pilgrimage to his sepulchre; at once the girl was seen to be better and shortly to recover wholly, and, offered to her deliverer in thanksgiving, turned the grief of her parents into joys.

[483] Doña María de Frías of the town of Arenas, fourteen years old, consumed for six years by a hectic fever, was believed to be dying. But a vow being offered by her parents to St. Peter of Alcántara, she remained both free of the fever in an instant and, after a short time, immune from every affection of the disease.

[484] Francisco Gómez Guadalupe of Mombeltrán, by the torment of his teeth, was compelled to go to the church of the Mother of God. He, persevering for a whole day without relief, mindful of St. Peter of Alcántara, raising his eyes and voice to heaven, exclaimed: O holy Fr. Peter of Alcántara, pray God for me. Which being said, the pain at once ceased; a little after he returns home healthy.

[485] Catalina Saravia of Arenas was sick with a hip complaint in her left side and could not be cured. Wherefore, seeking a remedy from St. Peter, she bound herself by a vow of visiting his sepulchre and at once recovered.

[486] Doña Ana de Salazar, living in Mombeltrán, was hastening to death from a grave disease; while everything was being prepared for conducting the funeral, her maidservant, pitying her Lady's lot, sent to the convent of the Discalced friars, that they should celebrate a Mass for the sick woman in the chapel of St. Peter. And so, the messenger returning home, she recognized with the highest joy and admiration that the sick woman, according to the duration of the Mass, had also recovered degrees of health, and at length was very well.

[487] In the town of Arévalo, Doña Bárbara, wife of the licentiate Vargas, was being given up by the physicians on account of a malignant fever which was oppressing her. The guardian of the Discalced had happened to come for the courtesy of a visit, and he persuaded her to commend herself to St. Peter of Alcántara. And when she asked about some relic of the Saint, he brought out a small piece of the staff, and put it in water for her to drink. This succeeded with so happy an omen that the sick woman, the physicians being astonished, having drunk the water, at once rose freed from all fever and danger, and accompanied her husband to the convent to render thanks to the Saint.

IX.

[488] [Married couples obtain offspring, and women are freed from the danger of childbirth.] Doña Clara Centurión, daughter of the Marquis of Monasterio, had no offspring for six years on account of a certain infirmity judged incurable. On one occasion she went to the sepulchre of St. Peter of Alcántara and completed a novena. A few days after this, becoming pregnant, in due time she happily bore a daughter, who was afterwards Marchioness of Monasterio and, in memory of the grace, was called the daughter of St. Peter of Alcántara.

[489] The Count of Pignoranda, because he had no offspring, with his wife went barefoot by a long road to the sepulchre of St. Peter at Arenas, beseeching that he would obtain children for him from God. Nor was it long before his wife, conceiving, happily brought a male child into the light; whose likeness both brought to the convent in thanksgiving.

[490] Don Pedro de Vega y Loaysa and Doña María Tufiño, a married couple living in Mombeltrán, had lived for sixteen years without offspring in great sadness. Therefore on one occasion the sepulchre of St. Peter of

Alcántara they visited with great devotion, and after nine months obtained a male son; to whom, for the benefit, the name of Peter was given.

[491] Juan de la Puente and Ángela de Palacios, a married couple conspicuous for nobility and wealth in the town of Coral de Almaguer, since for twelve years they had had no offspring, vowed to St. Peter of Alcántara that they would erect an altar if they obtained children. And so, the vow being fulfilled, the aforesaid Ángela, conceiving, in due time bore a male child; to whom on account of the benefit the name of Peter was given.

[492] In the town of Empudia there lived Don Alfonso González, nephew of the archbishop of Santiago and of Burgos; to whom a certain Discalced religious preacher coming, on account of the man's friendship, inquired more confidently about his domestic affairs. He, relating the happy state of everything, complained more vehemently of the lack of offspring after eight years of marriage. Answering which very promptly, the same religious, as though suggesting an easy remedy, bound both spouses by a vow to St. Peter of Alcántara; namely that on every nineteenth day of the month they should offer a Mass to him, and on his feast, confessing and communicating, bestow food and alms on some needy persons. Which indeed when the aforesaid had willingly performed, Don Alfonso received the first fruit of their devotion when on the same Saint's feast he was freed from a certain most grievous catarrh, from which he had suffered vehement pains for some months. Then his wife after nine months bore a daughter, whom she was often accustomed to offer to St. Peter as his own; and she herself, though still tender, honoured the Saint with singular devotion. Whence once, suffering from a quartan, on the feast day of the same Saint duly celebrated by her parents, she recovered her health, and thereafter recognized that the Saint bore singular guardianship of her house. For besides the past benefits, in another year the Saint granted the same parents a male son, so that the munificence of the reward might correspond to the liberality of the vow.

[493] In the town of Arévalo, the licentiate Vargas with his wife Doña Bárbara honoured St. Peter of Alcántara with the highest zeal, and therefore obtained various favours from him. Among others, being afflicted at the untimely death of their children, who almost all died in swaddling-clothes, they vowed that out of devotion they would clothe them in the habit of the religion as soon as they reached the years of boyhood. After they had duly done which, thereafter none of their children became the prey of an untimely lot.

[494] Doña Ana de Bazán, countess of Garcías, had borne four sons dead, and therefore greatly feared the same lot for another (which she was carrying in her womb). One day, visiting the countess of Oropesa, she was persuaded by her that, trusting in the merits of St. Peter of Alcántara, she should devote herself more entirely to his patronage; whence the devout lady, duly obeying the counsel, at the proper time brought a male son into the light. He, after two years, brought to extremity by a certain infirmity, offered his parents occasion of new devotion, and the Saint matter for a new benefit. For the mother, fleeing earnestly to the accustomed patronage of her Advocate, while she was having Mass celebrated in the church, received news that the boy, contrary to the hope of all, had fallen asleep; and after she had returned home, she saw him wholly healed of all disease. Whence she always remained so devoted to St. Peter of Alcántara that she was a most zealous propagator of his devotion; and after her death she ordered in her testament that her body be carried from the court of Madrid to the convent of Arenas and buried in the Saint's chapel.

[495] Gracia de Villalobos, wife of Pedro Gómez Macotela, living at Arenas, was in danger of her life in a certain difficult childbirth. Wherefore, raising her affection to St. Peter of Alcántara, she asked for his cord, that it might succour her danger. Girt with this, therefore, she easily brought forth a male son, who was held by all as dead. But when the same relic had touched him also, coming back to himself, he brought his mother a motive of double joy and grace.

[496] The same happened to Petronila del Valle of the same place, who, distressed for fifteen days by the pains of childbirth, was freed from the near danger of death by the touch of the cord of St. Peter of Alcántara.

[497] María Blásquez, wife of Juan González, by the counsel of a certain friend, girt with St. Peter's cord, happily brought forth, when it was judged dangerous and that she must be opened by the surgeons. Whence another time, mindful of this benefit, invoking St. Peter of Alcántara, she was delivered more readily of a difficult birth.

[498] To Doña Beatriz de Olmedo, wife of Juan de Xubera, and to Petronila del Valle, wife of Juan Martínez de Olmedo, as also to María Flores, wife of Francisco Gómez, all in danger in childbirth, St. Peter's cord and devout invocation miraculously gave both life and offspring.

[499] María López, wife of Diego Gómez, and Catalina Ramos were long struggling with death in giving birth; when St. Peter's cord, brought to them, both animated the women in labour with confidence in his intercession, and, applied, delivered the birth more easily.

[500] A certain daughter of Francisca Blásquez of las Cuevas, beginning to bring forth the child, was all but (non) breathing out her soul, when, in so great a strait, she had invoked various saints, and her mother had visited various churches barefoot; at length she persuaded her daughter to commend herself from her heart to St. Peter of Alcántara, because at this time he was furnishing various benefits to his devotees. And so, while the woman in labour by affection, the mother by deed, invoke the Saint, both were seen at once to be heard, and obtained the effect of their desire.

[501] A certain woman at Arenas, when, near childbirth, she was aggravated by an attack of fever, having heard of a certain benefit granted through water from the relic of St. Peter of Alcántara to a certain dying man of Arroyo Castaño, sent very quickly to the convent for it. This being taken, therefore, the fever was extinguished in the woman, invoking the Saint with great confidence, and she escaped the present danger.

[502] Healed of fevers. Doña Ana de Bustos y Cepeda, living in the town of Tordesillas in Old Castile, had lost her husband in the year 1631, and a few days after was pressed by the pains of childbirth. On account of which, freed from imminent danger by the invocation of a certain image of the most blessed Virgin called de la Peña, she brought forth a child healthy and entire, but with such an effusion of blood and commotion of the whole body that, by the judgment of the physicians, as though deprived of strength, she was perishing. The guardian of the Discalced of St. Francis of the same town had happened to come to console her, who, pitying her lot, suggested various counsels of piety. Among other things he persuaded her that on every nineteenth day of the month she should have Mass said in honour of St. Peter of Alcántara, and on his feast fortify herself with the sacraments of penance and the Eucharist; moreover that she should feed some poor persons, and finally drink water in which he himself had dipped a relic of the Saint. All which things being approved with the highest affection by the devout woman, drinking the water she vomited a certain white matter, which furnished the physician present an excellent indication of health. Nor did the outcome deceive, since from that moment the vomitings and other discomforts ceased, until within a few days the sick woman wholly recovered. One day, therefore, when the physician had by chance come together with the guardian to visit her, it was said by the former that she ought deservedly to ascribe her health to the Blessed Virgin de la Peña; but by the other that the intercessions of all the Saints are ascribed to the Mother of God, but that on that occasion she seemed to have willed to leave to her servant St. Peter of Alcántara the glory of restoring this sick woman's health, since from the moment of receiving the water and making the vow she had experienced the entire change of her disease. To which the lady herself, confessing that she owed very much to the Blessed Virgin, made no mention of St. Peter, and thus aroused somewhat in the aforesaid guardian a suspicion of ingratitude. Whence he, then withdrawing to his convent, could hardly prevail on himself to wipe away the memory of this fault. The next morning, when he happened to be hastening to preach, a certain messenger of the aforesaid lady coming up pressed him to come to her without delay, because the former vomitings and flow of blood had returned to the sick woman. At which the guardian, hesitating for a little as to what was to be done, nevertheless chose to accompany the messenger with quick step. When, therefore, he had found the sick woman greatly afflicted, wondering exceedingly, he asked the cause of so sudden a change; and she, freely assigning the fault of her ingratitude toward St. Peter of Alcántara, and of her own accord binding herself by a new vow of visiting his sepulchre, earnestly besought that the water (by which she had before obtained health) be given her again. Hearing which, the guardian gave the sick woman water from the relic, and kindled the fervour of devotion more aptly with the little sparks of reasons. Hence the sick woman soon returned to a better state; a little after, to pay the vow, she had herself carried, still weak, to the convent. But when, the novena being completed, she recovered perfect health, from then on she was a most fervent herald of the servant of God, and a most ready occasion of health to others, since she had suggested to many sick persons the most efficacious experiment of her remedy.

[503] Doña María de Páramo, living at Toledo, after a fever of seven months with intense pains, had certain pustules break out, from which the physicians foretold the sick woman's death. For which reason, despairing of human remedies, and imploring with great confidence the help of St. Peter, she drank water mixed with earth from his sepulchre and recovered her health.

[504] Catalina de Estrada, living at Arenas, consumed by a malignant fever for twenty days, feared death from the signs of pustules, the more so because, the physicians abandoning her, she had fortified herself with the sacraments. Therefore, vowing herself the more affectionately to St. Peter of Alcántara to visit his sepulchre with a Mass, she soon found herself diminished in fever, and after a few hours perfectly healthy.

[505] Luis de Frías, an inhabitant of Arenas, after some days aggravated by a malignant fever, put forth pustules, which indicated danger. His aunt, Doña Catalina de Frías, devoutly girt him with the cord of St. Peter of Alcántara; from which at once the pustules vanished and the fever totally left him.

[506] To Diego Calvo, fifteen years old, living at Toledo, oppressed by lethargy and fever, water from St. Peter's relic was offered to drink; which, freeing him from the fever, after three days restored him to perfect health.

[507] Fernando Ochoa of Mombeltrán had a son of the same name, whom after the fifth day a malignant fever declared mortal by vomiting and pustules. Therefore the parents, soliciting more ardently the intercession of St. Peter of Alcántara, obtained that on the following day the sick boy was returned to them without fever and wholly healthy by an evident miracle.

[508] Catalina Gómez of Mombeltrán had her husband Juan Fernández Montero brought to extremity by a malignant fever on account of very many vomitings, deliriums and palpitations of the heart. Wherefore, deprived of the counsels of the physicians, she committed herself to the intercession of the Blessed Father, and gave her husband to drink of his water, who made the same vow of visiting his sepulchre. At once, therefore, the fever dismissed him and he shortly rose to pay the vow. St. Peter furnished a like benefit to their son Juan, to whom, after a most burning fever of seven months, the saving water brought health.

[509] The son of Doña Mariana de Fonte seemed to be dying of a malignant fever, when his mother, all human help being neglected, fled to the patronage of St. Peter. For, blessing water with a certain relic of his, she gave it with confidence to her son to drink. Which being drunk in the presence of many, the sick boy, to their astonishment, rose healthy.

[510] A certain daughter of María Romana and Alfonso Gómez, of the village of San Esteban, twelve years old, was gravely afflicted by a most acute fever. Whence after some days, shedding tears for pain, she provoked her mother to these words: Daughter, what do you want of me? One remedy remains for you to hope for, from the glorious father Peter of Alcántara, to whom commend yourself from your inmost heart. Then, giving her water from the Saint's relic, she left the girl lulled in a sweet sleep, so as to run to two other little ones who were crying. But the sick girl, waking, recognized that she was better without fever, and, by the judgment of the physician, wonderfully healed by the grace of St. Peter.

[511] Doctor Andrés Herrera of Toledo, long harassed by a continual fever, was at length judged by the physicians unable to be freed from the malignant fever. Then Doña Luisa, his sister, sent to the convent of the Discalced fathers for a relic of St. Peter of Alcántara; and, signing her brother and the water with it, she also sprinkled the dying man. Wonderful to say, at once he opened his eyes, began to speak; and gradually, as though he had never been sick, he was found healthy.

[512] María de la Jara, suffering from a burning fever, drinking eagerly and devoutly water from the relic of St. Peter of Alcántara, forthwith rose free and unharmed.

[513] A certain daughter of Isabel González of Arenas, three years old, from a most burning fever had also contracted a loathing of all nourishment, so that the parents, despairing of their daughter's health, fled to the protection of St. Peter of Alcántara, promising to take her to his sepulchre. The prayer being made, they saw the dying girl come back to herself, and a few days after rise up with her mother for the sake of paying the vow.

[414] Francisco and Luisa Centeno, living at Toledo, were both brought to the last of life by a pestilential fever. The guardian of the Discalced fathers had happened then to come, who brought with him a part of the staff of St. Peter of Alcántara, with which, touching both, he persuaded them to commend themselves to the intercessions of the Blessed Father and further to drink confidently water (which the same relic had signed). Admirable for all to see, after the water was drunk the fever failed, and the glory of the Saint's virtue was increased as much as possible.

[515] María Rodríguez of Mombeltrán had a son of seven, whom a pestilential fever had placed in extremity. And the mother, more constant in faith and spirit, having made a vow to St. Peter of Alcántara, obtained that he was very speedily freed from the present danger, to the admiration of all.

[516] Diego Calvo, in the city of Toledo, was in extremity on account of a pestilential fever, so that, while the offices of the soul were being performed for him, the guardian of the Discalced entered the room and brought a relic of St. Peter. The dying man, pressing this in his hands, offered himself to him with devout mind and very eagerly drank water blessed by its touch. From then a copious sweat was seen to break out over his whole body for two continuous hours, from which the disease, greatly declining, shortly withdrew entirely, with the congratulation of all, who were already bewailing him as dead.

[517] In the town of Santa Cruz, Tomás Velázquez, after a most grievous fever of fifteen days, one day, the physician being present, was judged to be expiring in a certain mortal attack. Wherefore the sick man, making a vow within himself to St. Peter, recovered his breath, and not long after, healthy, paid his thanks at his sepulchre.

[518] Diego López, a barber living in the village of Arenal, was suffering delirium with an acute fever. Whence his parents, offering water from the relic of St. Peter of Alcántara, freed him both from the delirium at once and wholly from the fever after a few hours.

[519] A carpenter at Rome snatched from the jaws of death. Giovanni Battista Pagnoncelli, a carpenter at Rome, seized by a malignant fever, was on the seventh day of the disease near death, and was even running toward his end with irrevocable constancy; and therefore for three days he remained like a corpse without any nourishment, thus bewailed by all. Then, without any sensible evacuation having been first made by nature in such a state, upon the invocation of St. Peter of Alcántara he asked for food and was found without fever or other symptom, enjoying better health than before. This very thing being attested by the ordinary physician of this patient, Giovanni Antonio Anconelli, in the year 1668.

[520] Another healing, likewise at Rome. Fr. Diego, a Roman, religious of St. Francis, definitor and provincial commissary of the Roman province in the convent of Ara Coeli, 45 years of age, felt himself so tormented by a palpitation of the bowels that he could take neither food nor sleep, nor rest in bed. Whence, seeing himself on the vigil of St. Peter, the 18th day of October, weighed down beyond the usual by these torments, which all feared, by the judgment of the infirmarian, could drive the sick man to death if they continued the following night. Having called, therefore, certain religious friends, he most urgently asked them to commend him to St. Peter of Alcántara. And while they pressed on in prayer in the chapel of the servant of God, the sick man, leaning against the wall upon his bed and gradually falling asleep, rested sweetly the whole night. But the next morning, seeing himself stretched out at full length, he wondered that he had been freed from all pain; so that, rising, he could go with congratulation to the Saint's chapel to say Mass. (Thus far, almost word for word, from the processes.)

[521] Of Beatification Likewise from the process made for the beatification and canonization of St. Peter of Alcántara very many graces are established, which are read to have been done for very many who sought his patronage for obtaining various benefits, and hung up votive offerings at his chapel in sign of gratitude, of which we have here omitted mention. Whence, from these and many other miracles worked by the servant of God, Gregory XV in the year of salvation 1622, at the instance of the catholic kings Philip III and IV, the customary examination having been duly completed, enrolled St. Peter of Alcántara in the number of the Blessed, and kindly granted that a Mass be celebrated every year for the day of his death as of a confessor not a pontiff, by the following Brief:

Brief of Gregory XV. "Pope Gregory XV, for a perpetual memorial of the matter. Appointed by the Lord in the see of the prince of the Apostles, though by no merits of ours supporting it, we willingly assent to the pious wishes of the faithful, by which the Lord of virtues is honoured in His servants, and we attend them with opportune favours. Whereas, therefore, at the instance not only of Philip III of illustrious memory and of our most dear son in Christ Philip IV, catholic kings of the Spains, but also of almost all the kingdoms of Spain, our venerable brethren the Cardinals of the Holy Roman Church set over the sacred Rites have by our mandate several times examined the cause of the servant of God Peter of Alcántara, of the Order of Minors of the stricter Observance called Discalced, and founder of the province of St. Joseph of the same Order, according to the tenor of the relation of three auditors of causes of the apostolic palace, for the effect of canonization; and, many sessions having been held thereupon, our beloved son Marco Antonio, priest of the title of St. Eusebius, called Cardinal Gozzadini, reporting, they have pronounced that there is most full evidence of the validity of the processes, of the fame of holiness, of the purity of faith and of the other virtues not in general only but also in particular; of the veneration of the relics and sepulchre, and finally of very many miracles; and have judged that we can, whenever we shall wish, declare the same servant of God, according to the rite of the catholic Church, a Saint and reigning in heaven, and propose him by solemn canonization to be venerated by all the faithful. And the aforesaid king Philip IV, and our beloved sons the minister general and the friars of the aforesaid Order have caused humble supplication to be made to us that, until the canonization of the said Peter be arrived at, we would deign of apostolic kindness to grant that the same Peter may be named Blessed, and that a Mass and Office (as below) may be celebrated and recited respectively concerning him as of a confessor not a pontiff. We, inclined to supplications of this kind, by the counsel of the same Cardinals, by apostolic authority, by the tenor of these presents, perpetually grant and indulge that the same servant of God Peter of Alcántara may hereafter be named Blessed, and that concerning him, as of a confessor not a pontiff, on the 19th day of October, on which the memory of his death shall be celebrated, a Mass may be celebrated and the Office recited respectively everywhere on earth by the whole religion of Observant Minors of both sexes. But in the town of Alcántara of that diocese, where he was born, and in the other of Arenas of the diocese of Ávila, where we have learned that his body rests, the same is to be altogether lawful to all clerics, both regular and secular, yet under the semidouble rite; and finally in the province of the aforesaid St. Joseph, of which he was the author, by the Friars themselves of the said Order of Discalced, the Office as well as the Mass may be celebrated even with an octave (as of a Patron), according to the rubrics of the Roman Breviary and Missal; notwithstanding apostolic constitutions and ordinances, and all other things to the contrary whatsoever. And we will that to copies of the present letters, even printed, subscribed by the hand of some notary public and fortified with the seal of a person constituted in ecclesiastical dignity, exactly the same faith be given as would be given to the presents if they were exhibited or shown. Given at Rome at St. Peter's under the ring of the Fisherman, on the 18th day of April 1622, in the second year of our pontificate.

S. Card. of St. Susanna."

[522] Miracles after the Beatification. At Palermo in Sicily in the year 1633 the feast of St. Peter of Alcántara was being celebrated with the highest pomp for eight days by the viceroy and the illustrious men of the kingdom. In which, beyond the magnificence and largesse of the decorations and alms which each of the nobles displayed at great expense, the Saint's virtue too (divine grace working) shone forth in this, that it was observed that he then furnished some benefits. First, a certain man adorning the church, a step of a ladder having broken under his weight, was being thrown headlong from on high to the ground; had he not, miraculously clinging to such another step, remained in the air until he could be succoured. Then within the octave a certain wretched blind man, diligently frequenting the sacred rites and commending himself to the Saint, was recognized, to the astonishment of all, to have received his sight. A certain little boy, trampled by chance under a carriage, wonderfully escaped every present danger. The son of the secretary Antonio de Herrera, deprived of every human remedy, was most devoutly commended by his mother to St. Peter of Alcántara. Then, touching the boy with a certain relic of his and giving him water dipped (with it) to drink, he was seen shortly to be recalled from imminent death to excellent health, so that he glorified the Saint the more notably.

[523] The feast of the Blessed one celebrated with more solemn rite in various places. At the court of Madrid the day of St. Peter of Alcántara, accustomed to be celebrated every year with solemn pomp for eight days, is rendered more august by the concourse of the whole nobility and the presence of their royal majesties themselves. For there, in the royal convent of St. Giles of the Discalced, the most holy Sacrament being exposed, it is magnificently gladdened with music and with the panegyrics of distinguished orators in praise of St. Peter; God sometimes also bestowing singular benefits on the devout on account of the merits of His Servant. The same solemn cult also to the aforesaid Saint on his day every year to show

the illustrious city of Calatayud is accustomed; where the clergy and people with the royal ministers are accustomed to assemble in large numbers in public procession at the convent of the Observant Friars of St. Francis of the same city. Then, in the chapel of St. Peter of Alcántara, endowed for this purpose by Doctor Agustín Navarro Burena, knight of St. James, the festivity of the same Saint is sumptuously performed in perpetual memory of a certain benefit furnished to the same founder, of which we made copious mention in this book, no. 448.

[524] Of other things which followed the Beatification. Canonization. After the merits of St. Peter had deserved to be adorned with the laurel of Beatitude, not only by human judgment but also by the divine oracle of the apostolic See, the continual devotion of the peoples grew so much, not only in celebrating the solemnity of his festivals with magnificence, but also, on account of the daily no less than the more notable benefits received from the Blessed one, it was kindled with singular fervour to promote his solemn canonization. Hence first of all the repeated supplications of the bishops, princes and cities of all Spain drew forth from the apostolic See the formation of a process concerning those things which were published by public testimony to have happened after the Saint's beatification; so that concerning a certain process compiled at Madrid and Arenas in the year 1647, it was reported at Rome by the sacred congregation of Rites, after the customary examination, to the then most holy lord Pope Innocent X, that there was evidence of certain miracles, the truth of which was also established by a decree before His Holiness on the 8th day of March 1650. Meanwhile, the Saint's merits shining daily with new success of prodigies, repeated supplications persevered more urgently with Innocent's successor, Alexander VII of pious memory, for the determination of the whole cause. On account of which, everything having been taken up again and maturely weighed, according to the gravity of the business and the piety of the faithful; and by deliberating they came to this, that, the aforesaid supreme pontiff Alexander assenting, another decree emanated from the same sacred congregation of Rites on the 12th day of April of the year 1660. In this, namely, it was declared by the unanimous suffrage of very many theologians and jurists, Consultors of the same sacred congregation, and then (also) of the most eminent and most reverend Lords Cardinals: That not only could one proceed with unhindered step to the solemn canonization of Blessed Peter; but that it was most expedient in the Lord that the assiduous labour of long mortification, plainly approaching the kind of a prodigy, a notable argument of most perfect charity toward God with a truly admirable salutary profit of souls, should be altogether proposed to the faithful of Christ to be honoured and imitated. But, the unexpected passing from this life of the aforesaid pontiff Alexander VII of happy memory intervening, and the act of the solemn canonization of this Blessed one being suspended, the celebration of St. Peter's glory passed more happily to our most holy lord Clement IX. Therefore, the former diligences being repeated, and new instances of the catholic princes being added, especially of the catholic king Charles II, the aforesaid pontiff, in a secret consistory held on the 18th day of March 1669, the Most Eminent Cardinal Ginetti reporting the state of the cause of Blessed Peter, wished to ascertain the votes of all the most eminent Cardinals for the effect of the canonization. These being sufficiently declared under the word Placet, on the 21st day of March in public consistory it was decreed by the same Holiness that the good pleasure and inspiration of the divine will ought to be devoutly solicited by prayers and fasts publicly proclaimed; as he at once ordered the indulgence granted to the faithful for this to be published by edict. Then on the eighth day of April, a semipublic consistory of cardinals, patriarchs, archbishops and bishops having been held, by written suffrages they unanimously appointed Low Sunday for the solemnity of the canonization, the supreme pontiff approving; so that everything could and should be duly arranged for the beauty of the festivity. At length, on the appointed day, the basilica of the prince of the Apostles being furnished with magnificent and precious adornment, the supreme ruler of the Church and our Lord Clement the Ninth, surrounded by a crown of the most eminent cardinals and prelates and of the whole clergy, with the huge applause of the princes, of the nobles and of the whole people, amid the solemnities of the Mass, inscribing Blessed Peter of Alcántara, illustrious for heroic virtues and very many miracles, in the roll of the Saints, proposed him to be venerated and imitated by the faithful of Spain and of the whole world; so that, by more illustriously rousing Christian piety to the imitation of glorious penance, God may be glorified the more in His Saints, blessed for ever.

APPENDIX.

Peter of Alcántara, Confessor, at Arenas in Spain. (S.)

Since Fr. Laurence relates very little about the canonization of Blessed Peter, we here set down by way of Appendix both the Bull of Clement X and the principal ceremonies held in the Vatican Basilica.

§ I. The Bull of Canonization.

Proem. Clement, bishop, servant of the servants of God, for a perpetual memorial of the matter. The deeds of the Roman pontiffs (especially those concerning the greater glory of God and the praises and honour of His Saints), on which, their death supervening, apostolic letters were not drawn up, we judge it just, and consonant with reason, to be recounted, so that they may become known to all the faithful of Christ. For some time ago Pope Clement IX of happy memory, our predecessor, searching with the investigation of devout consideration that among the heavenly heroes, whose eminent holiness of life, duly proved, merits singular worship from the Christian commonwealth, the apostolic See has been accustomed to decree the immortality of the name of Saint especially to those whose honour is joined with the eminent profit of the peoples. Hence those who have shown the idea of holiness in some particular institute of life, and especially founders of sacred Orders illustrious for notable virtue and prodigies, are most willingly received to the altars; to whom are joined those who have recalled religious families already flourishing in virtue to a more severe discipline, and, commended by lofty virtue, have invited them to the pursuit of a holier institute; whose merits require that they be enrolled in the roll of the Saints. For there is no doubt that great advantages will accrue to their sacred soldiery and to the universal Church, which they will provoke the more ardently to holiness by their excellent example.

[2] St. Peter of Alcántara deserved excellently of the Christian commonwealth. Wherefore, since the most holy man and most pleasing to God, Peter of Alcántara, has deserved excellently of the Christian commonwealth, in that he increased with the offspring of a new progeny the family of St. Francis, blameless in religion and doctrine, and taught it, already spread through the kingdoms of Spain and the Indies, to walk in the paths of the strictest poverty, and furnished to all the faithful of Christ an example of incredible penance joined with the highest innocence, there ought not to be lacking to him the glory of the name of Saint, and to the Christian people a notable incitement to virtue from this new cult of Peter. The same Clement our predecessor therefore gave thanks to almighty God, who had inspired him with this mind of decreeing supreme honours to this admirable Man, whom he venerated with special worship, and from whom he implored saving help in these greatest perils of unhappy times, especially against the pride and ferocity of the Turks. And so that the most celebrated holiness of Peter might be proved also by his testimony, and that he might set forth his eminent virtues to be imitated by all the faithful of Christ, and might explain his life on earth, worthy of admiration and laudably passed, he had decreed to set it forth thus.

[3] His birth, boyhood, youth. This most holy Man had come forth into the light at Norba Caesarea, commonly Alcántara, in Baeturia, a region of the Spains, in the year of restored salvation one thousand four hundred and ninety-nine, of parents noble in birth and piety, Pedro Garabito and María Villela, and he had received from the sacred font the same name of Peter which was perpetual to him in his sacred Family. From his early age, walking in innocence, avoiding slippery things and those subject to pleasures, and fleeing the commerce of men, he so gave himself to contemplating divine things that, kindled with love of heavenly things, he was sometimes rapt out of himself; and therefore, growing in wisdom and grace, he exceeded the measure of his age by senile manners. Entering on the study of letters, by his keen wit he gave his parents and master immense hope. But because he knew that he who walks with the wise will be wise, he delighted in the company of religious men, and, panting especially for divine wisdom, he most eagerly sought sacred books, shrinking from profane ones. And since mercy had grown with him from infancy, he assiduously gave himself to all works of charity. He accordingly relieved the sick, those placed in prison, and the needy as much as he could. But while he was pious and merciful toward others, he began even from then to be austere toward himself. For he was accustomed not only to bridle the sensual appetites by singular abstinence, but also to expiate even the slightest defects with harsh scourges.

[4] He takes the habit of the Friars Minor. His virtues in the novitiate. But although, even while he was living in the world, he cherished heaven in his mind, yet, more and more abounding in knowledge and in all understanding, he approved the better things, and, having entered the sixteenth year of his age, in the custody of the Holy Gospel, or of Extremadura (which is now called the province of St. Gabriel), he received the habit of the Discalced Friars Minor and the Evangelical form of living. Which counsel God approved by a notable prodigy. For when the river Tiétar, which then happened to be swollen with rains, put a delay in the way of him hastening to the haven of the religious Order, and there was no means of a boat, pouring himself out in prayers, Peter immediately found himself divinely set on the other bank. In the cenobium he at once made such great progress in virtue that at the beginning of his novitiate he was eminent above the veteran soldiers of Christ, yet prostrating himself at the feet of all with wonderful abasement. God girded him with strength, and made his way blameless; by poverty, by the rigour of religious discipline, by a rare modesty of the eyes, by an incredible thirst for suffering, he aroused great admiration of himself in all.

[5] Profession: in the twentieth year of his age he is named superior. He made his solemn profession, the year of novitiate being completed, and, raising himself above himself, transcending all human things, and panting for heavenly things, yet with his eyes always cast down to the ground, he did not know whether the choir of the church (which he perpetually frequented) was covered with a vault or a panelled ceiling, whether his little cell was made of stones or of wood; and, having spent three years in a certain cenobium of his Order, he knew the brethren not by their faces but only by hearing their voices. Striving also to restrain his tongue by the rigour of silence, for three years he carried certain little stones in his mouth, so as even thus to curb the itch of speaking. Surpassing youth by senile prudence, in the twentieth year of his age, contrary to the custom of the sacred Order, he was named custos (rather guardian) of the cenobium of St. Mary of the Angels, where so many gifts of charisms were conferred on him from heaven that even from that time he shone with prodigies. For when all provision had failed, and the brethren were prevented from going out to beg alms (the deepest snow besieging the convent), they began to complain of Peter, who even when winter was strong had forbidden them to think of the morrow, being accustomed to distribute daily to the poor whatever remained over from the table. But he, knowing for certain that those who cast their thought upon the Lord are to be nourished, ordered the boys to go to the door, where upon a heap of snow clinging to the door-posts they found a very large basket filled with loaves, brought there, in so untimely a season and with the road covered with deep snow, by none but angels; which care of divine providence he experienced at other times too.

[6] Assiduous prayer: a wonderful image of penance. But more wonderful was the life of Peter, which, as a living law of perfection, provoked his pupils to holiness. In place of any eulogy it would suffice to relate those things which

the equally most holy virgin Teresa, parent of the Reformed Carmelites, said of this most holy Man; namely, that Peter did not cease from prayer for even a moment of day or night; and that, lest sleep should creep upon him as he prayed, when he was at length compelled to indulge in rest, he put his head on bended knees against a log of wood fixed in the wall. His cell, the same Teresa being witness, did not exceed four and a half feet in length; and it was so low that he was compelled to remain in it always with bent knees and stooping shoulders. For the course of forty years he granted only an hour and a half to sleep; he so loved fasting that he ordinarily prolonged abstinence to three days, and sometimes to eight: armed moreover with a most rough hair shirt, tearing his body for twenty years with an iron plate with points fixed in it, punishing himself most cruelly twice a day with scourges, undertaking journeys however long and rough always with uncovered head and bare feet through heats and colds, so that, when he exposed his bare head to rains and snow, his hair, frozen together by the frost, sometimes fell off, and in the blazing summer, the rays of the sun scorching, he was most vehemently tormented in the head, he was accustomed to answer those who asked why he always went with uncovered head: That it was wrong to walk with covered head before God. When he washed his old and mean sack, he fitted it wet to his body; nay, he very often threw himself into icy water in the freezing winter. Besides these things, it was familiar to him, in the height of winter, the cold of the snow pressing, laying aside his mantle, to open the window and door of his cell, so that, the coldest air and frost being received, his flesh might be the more sharply tortured, soon to be taken out of its dire torments when he had closed the window and door; he came by this savage maceration of his limbs to such a point that, according to the narrative of St. Teresa, with dry and bloodless body he presented the appearance of the roots of a tree: and with his eyes receding into their hollows, and his cheeks furrowed by a perpetual shower of tears, he seemed a Wonderful Image of Penance.

[7] A priest, he produces abundant fruits in the vineyard of the Lord. From this eminent holiness of life he drew strength to perform all excellent things in honour of the divinity, and could attain them by the prodigious example of his morals. He would indeed have preferred to lie hidden, and, following the fatherly humility of St. Francis, he would have dreaded to receive the royal priesthood, had he not been compelled by the command of his superiors to undertake it. And so, not taking the honour to himself, but called by God as Aaron was, he offered the sacrifice daily, poured out in such abundant weeping that his eyes, letting down streams of waters, seemed a fountain of gardens and a well of living waters which run with a torrent from Libanus. He was also ordered to ascend the pulpit, and to break the bread of the divine word on the spot to the hungry peoples: and since there burst from his mouth as it were the sharp arrows of the mighty, he rescued innumerable persons, most happily wounded, from the power of darkness, and translated them into the kingdom of God. Moreover, not only the lowest and common people but also noble and princely men flocked to him to be instructed privately, whom with wonderful sweetness and efficacy of words he invited to salutary penance. The office of confessor to the emperor Charles V, however, he declined, captivated by love of solitude and lowliness, and by fear of the perils of the royal court.

[8] The zeal of St. Peter in promoting the Reform, He governed most holily several cenobia of his Order, namely that of St. Onuphrius in the province of St. Gabriel, of St. Michael at Plasencia, and others. Then definitor and custos of the province, and afterwards elected by the suffrages of all provincial of the province of St. Gabriel, applying himself diligently to its government by examples and words, he put forth certain constitutions by which the splendour of the stricter Observance might flourish again in it. He went also into Portugal, to help and promote the nascent province of the Arrábidos. But when he desired the stricter discipline of his Order to flourish and to be extended further, having overcome most grievous difficulties, fortified with divine protection and relying on apostolic authority, he built the first cenobium of the new Reform, most narrow and most poor, under the title of the Immaculate Conception, near the town of Pedroso, of the diocese of Coria, in Baeturia, commonly Extremadura; where with a few companions he renewed the apostolic life of his father Francis. Hence, appointed commissary general of the new Reform by Paul IV, supreme Pontiff, predecessor of the same Clement and of us, he built other convents; from which, and from certain others submitting themselves of their own accord to his government, he founded the province of St. Joseph. Soon, companions being sent to the kingdom of Valencia, he laid the foundations of the province of St. John the Baptist. And at length that strictest kind of life was happily spread through various provinces of Spain even to the Indies and Japan, where many from that very reform were crowned with martyrdom. He also unweariedly helped the holy virgin Teresa in establishing the Reform of the Carmelites, so that, by her own testimony, he is to be considered the chief promoter of that recent offspring. And indeed he undertook many journeys and bore labours for so great a matter; nay, he once miraculously appeared to her when absent, to bring help and counsel.

[9] how pleasing he was to the Lord is proved by miracles. How pleasing this zeal for the stricter observance was to God, and at how great a price He willed the seraphic zeal of this Man to be held, God Himself proved by immense prodigies, since not only did he himself once cross the most rapid waters of the Tagus and of another river dry-shod, but also a boy, who, sitting on an ass, was carrying a basket full of bread to him and the brethren, invoking the name of Peter of Alcántara, drove the beast into the river, which offered him a solid and safe entrance upon its waters. When John de Neira, Peter's companion on a journey, worn out by hunger and thirst, was almost failing, in the place where this holy Man had composed himself to pray, a spring at once burst forth, and bread with fish appeared prepared for eating. A dry staff fixed by him in the ground grew into a green fig tree, whose fruits even now restore health to the sick. The atrocious injury of an obstinate woman he not only bore most patiently, but also, kneeling before her, most humbly begged pardon for a fault which he had not committed. Once, contemplating with devout eyes a cross in the garden of Pedroso, he was seen to be borne upward and suspended in the air before it, and also to send forth most bright rays from his eyes upon the same cross, and his head to be surrounded with a white cloud. A certain youth earnestly begging his blessing, when he had resolved to depart from the city as soon as possible, he forewarned of the grave peril which threatened him of falling into a certain heretical opinion. Looking at another scholar, he knew divinely that he would very soon renounce the world and take the sacred habit of religion. In a great drought he obtained from God by his prayers a copious rain. A fire kindled in a certain convent he extinguished without delay, walking unharmed through the very flames. An infant sunk in a well he wonderfully drew out by the cord with which he was girt, let down into that place. Lightly touching the eyes of a woman deprived of light, having given her his blessing, he forthwith enlightened them. A certain woman, deceived for a long time by the demon, he admonished and freed from that depraved intercourse which she had had with the malignant tempter. On his return to the convent of Arenas from the city of Ávila he would have been overwhelmed by snows, of which a huge mass was rolling down from heaven; had they not, restrained by his prayers, stood still hanging in the air, and composed a prodigious kind of tabernacle with an artful vault, enclosed in which Peter was protected from the hurt of the other snows. Most copious rains too did not dare to wet him, which happened once also, while he was offering the august sacrifice of the Mass, to him and to those standing round. By prophetic light he foretold things most remote in space of places and times. Finally he was so much the delight of the divinity that it was professed to the holy virgin Teresa that the prayers of all would be fulfilled when Peter showed himself intercessor, as she herself confesses always happened to her. And his prayers indeed were so kindled with divine fire that while praying, with his arms extended in the form of a cross, he was very often borne on high; and while he was saying Mass, he was several times seen raised aloft before the people. Nay, so great was his assiduity in prayer that he never ceased from it, and to those beholding him he seemed a man of another world.

[10] Death and first burial. Taught, therefore, even while he dwelt on earth, to fly to heaven, at length, full of merits, in the sixty-third year of his age he fell into a fever and most troublesome pains. Peter's cheerfulness increased together with the sickness, forbidding his religious family the tears to which they were driven on account of losing a most loving parent. Having duly received the sacraments of the Church, and having foretold the hour of his death, not lying, but upright on his knees on the ground, rapt into the highest ecstasy, and then restored to his senses: I rejoiced, he said, at the things that were said to me; we shall go into the house of the Lord. And blessing the brethren with his hand, he addressed them thus: Do you not behold, my brethren, the most holy Trinity, and my Lady the most glorious virgin Mary, and St. John the Evangelist? Having said which, his body still upright on its knees, he departed in soul to heaven; and St. Teresa, far distant from the town of Arenas in which Peter had died, saw him borne to glory by a straight and shining path, and surrounded with the rays of most pure light. But his body, most beautiful, suffused with a certain heavenly colour, with its eyes open and shining with wonderful splendour, a most sweet odour flowing from its limbs, filled the beholders with admiration; and, so that the devotion of the faithful coming might be satisfied, it was exposed in a more elevated place outside the door, at the sight of which the people within proclaimed him Saint with sighs and cries, asked help of him, and each reckoned even the smallest particle of his habit as the highest good. Thence they proceeded to the funeral, a numerous people accompanying the sacred deposit with lighted torches and candles. And among other notable things it happened that the sky, raging with rain and wind, when the body was carried out into the open, was suddenly calmed, while round about everything roared and was flooded, so that from the infirmary in which he had died to the convent, two miles distant, all proceeded unwetted under a quiet sky, and found the wax lighted to honour the funeral not at all diminished over so great a space. His body, laid in the church of the Discalced Friars Minor, is visited with singular veneration of the peoples. He departed in the year of salvation one thousand five hundred and sixty-two, on the eighteenth day of October.

[11] Miracles following his death. He shone with very many miracles after his death too. Alfonso Sánchez, a carpenter, had cast away every mortal hope of mending his broken leg, but at Peter's sepulchre he recovered in a moment of time. María de Páramo, labouring with a deadly disease and despaired of by the physicians, a draught of water made sacred by the touch of Peter's relics restored to entire health quicker than a word. María Velázquez had already been fortified with the Sacrament of extreme Unction, who, begging Peter's help, at once rose unharmed. Francisco Ramírez, a boy of six with contracted legs, anointed with the oil of the burning lamp, is suddenly healed. To Baltasar Rodríguez, a boy of six, almost finished with both sides broken and his intestines prolapsing, prayers poured out before Peter's sepulchre were salvation. Francisca Martínez, lame for three years, who, the health of her broken foot being despaired of, with which

and hands she had crawled to Peter's sepulchre, returned home unharmed and supported on a firm foot. Bartolomé García, deaf in both ears, by the touch of water to which Peter's relics had been applied recovered his hearing; and by the same touch Isabel González, blind for three months, received her sight in a moment; and the boy Juan, two years old, suffering from a foul abscess in the right knee, suddenly recovered.

[12] The fame of his holiness growing, processes are drawn up by apostolic authority. Now Peter's body lay for many years in the humble place in which it had first been hidden; but since people flocked to it from all sides out of all Spain, by the authority of the bishop of Ávila it was transferred by the religious of the convent of Arenas to a more fitting place, and, being found distilling a liquid like oil, it was wrapped in white veils, a certain particle of the relic being retained, and again enclosed in the wall in a chest near the high altar. The same Clement our predecessor, therefore, gave immortal thanks to almighty God, and his heart exulted in Him, that by no merits of his supporting it, but by the depth of the riches of His wisdom and knowledge, He had willed this solemnity of the canonization of His servant Peter of Alcántara to be celebrated through the ministry of his humility, to the glory of His name and the example of the catholic faith. For since, besides the eminent prodigies with which Peter's life shone forth, God testified to his holiness after death also by very many other miracles, the way was opened for conferring sacred honours on Peter. Therefore, the fame of his holiness, veneration and miracles growing, processes were drawn up concerning these things by apostolic and ordinary authority. And, the prayers of Philip III and IV of illustrious memory, catholic kings of the Spains, and also of almost all the kingdoms of Spain being added, and the other things being done according to custom, the congregation of sacred Rites, to which Pope Gregory XV, also our predecessor, then his, had enjoined the revision of the above-mentioned processes, answered, Marco Antonio of good memory, priest cardinal of the title of St. Eusebius, Gozzadini, reporting, according to the tenor of the relation of three auditors of causes of the apostolic palace, that the cause of the servant of God Peter of Alcántara had been examined several times, and that there was most full evidence of the validity of the processes, of the fame of holiness, of the purity of faith, of the excellence of the other virtues, of the veneration of the relics and sepulchre, and finally of very many miracles; and that therefore the supreme Pontiff could, if it pleased him, propose the same Peter as a saint and reigning in heaven, to be venerated by all the faithful by solemn canonization; while meanwhile the bishop of Ávila had solemnly transferred his sacred body, breathing a most sweet odour, into a certain new chapel dedicated by himself, some magnates of Spain being present, who put their noble shoulders under to carry the relics.

[13] Beatification. Wherefore the same Gregory XV of happy memory, our predecessor, then his, assented to the prayers of the same King Philip IV, and of the minister general and the friars of the Order of Minors; and so he distinguished Peter with the title of Blessed on the eighteenth day of April in the year of salvation one thousand and twenty-two; and he granted, letters in the form of a Brief being given thereupon, that the office could be recited and the mass celebrated of him as of a confessor not a pontiff on the nineteenth day of October, on which he decreed that his memory should be celebrated everywhere on earth by the whole Order of Observant Minors of both sexes; but in the town of Alcántara, where he was born, and in the other of Arenas, where he had learned that his body rests, by all clerics both regular and secular. And in the province of St. Joseph, of which Peter was the author, that the office and mass could be celebrated of him by the Discalced friars as of a patron, even with an octave.

[14] The process with a view to canonization, Then afterwards a new process was drawn up on account of the new decrees put forth by Urban VIII; and the fame of holiness persisting, and the veneration of the faithful growing, was found. Other miracles then were approved by Innocent X of happy memory, our predecessor, then his, on the eighth day of March of one thousand six hundred and fifty, when new processes had been formed concerning those things which had happened after Peter's Beatification, at the instance first of all of the repeated supplications of the bishops, princes and cities of all Spain. The vote being repeated, the Congregation of sacred Rites on the 12th day of April in the year one thousand six hundred and sixty judged that one could safely come to the solemn canonization of Peter; and that it was most expedient in the Lord that the assiduous labour of long mortification, plainly approaching the kind of a prodigy, a notable argument of most perfect charity toward God with a truly admirable salutary profit of souls, should be altogether proposed to the faithful of Christ to be honoured and imitated. But meanwhile, the death of Alexander VII of happy memory, our predecessor, then his, with whose assent the above decree had emanated from the same congregation of sacred Rites, following, and the same Clement being raised to the chair of St. Peter, the former diligences were renewed, and, new instances of catholic princes being added, especially of the catholic king Charles II, a secret consistory was held on the eighteenth day of March in the year one thousand six hundred and sixty-nine, in which the state of the cause of blessed Peter was reported by our venerable brother, then his, Marzio, bishop of Porto, cardinal of the Holy Roman Church, Ginetti; and all the cardinals who were present said in their suffrages that it pleased them that the same Clement should come to the solemn canonization. Wherefore, in the following public consistory, in which our beloved son also, Alessandro Caprara, advocate of our, then his, consistorial hall, spoke concerning the canonization of the said blessed Peter, humble supplication was made to the same Clement our predecessor in the name of the aforesaid king Charles, and also of the aforesaid kingdoms, and of the minister general and friars of the Order of Minors. The same Clement our predecessor, in so grave a cause, busied himself to explore the good pleasure of the divine will, prayers and fasts being publicly proclaimed and an indulgence granted to the faithful for this. Afterwards, in a semiplenary consistory of cardinals, patriarchs, archbishops and bishops (of whose number we then were), the written suffrages, approving the solemnity of the canonization, unanimously indicated Low Sunday to the same Clement our predecessor.

[15] which was celebrated on the 28th day of April 1669. At length, since nothing else was wanting of those things which were to be done and observed by the authority of the holy Fathers, the decrees of the sacred canons, the ancient custom of the Holy Roman Church and the prescription of the new decrees, on the said Low Sunday, which was the fourth day before the Kalends of May in the year one thousand six hundred and sixty-nine, the second year of his pontificate, in the most sacred basilica of blessed Peter, prince of the apostles, in which we assembled in the morning with solemn rite, with the cardinals of the same Holy Roman Church, patriarchs, archbishops and our beloved sons the prelates, officials and members of the household of the Roman curia, the secular and regular clergy, and a very great concourse of the people; after the petitions for the decree of canonization repeated in the name of the same king Charles by our beloved son also, then his, Giacomo, priest cardinal of the title of St. Sixtus, called Rospigliosi; after sacred hymns, litanies and other prayers, after the grace of the Holy Spirit had been duly implored; to the honour of the most holy and undivided Trinity, for the exaltation of the catholic faith and the increase of the Christian religion, by the authority of our Lord Jesus Christ, of the blessed apostles Peter and Paul, and with the counsel of our venerable brethren, then his, the cardinals, patriarchs and archbishops being in the city, he decreed and defined that blessed Peter of Alcántara is a Saint, and enrolled him in the catalogue of the Saints, decreeing that every year, on the eighteenth day of October, the day of his death, his memory should be recalled with pious devotion by the universal Church among the holy confessors not Pontiffs, in the name of the Father and of the Son and of the Holy Spirit. Amen.

[16] Feast and indulgence. Afterwards the same Clement our predecessor decreed that the feast of the same Saint should be celebrated every year on the nineteenth day of October, on which day he granted a perpetual plenary indulgence to all the faithful of Christ who shall have visited any one of the churches of the universal Order of St. Francis, both of friars and of nuns, both those hitherto erected and those to be erected hereafter, and existing in whatever place. It befitted the same Clement our predecessor, therefore, to give thanks to God most good and most great, from whom is every best gift and every perfect gift: who blessed this His Servant with every spiritual blessing, that he should be holy and unspotted in His sight, and should run in the way of the divine commandments with heart enlarged by eminent charity; and since the divine goodness has granted to this our age him who should renew the prodigies of ancient holiness, that he should attend him with singular worship, and implore his help more earnestly in these necessities of the Christian commonwealth.

[17] Clement's death intervening, the bull of canonization was given by Clement X. But lest there may in any way be hesitation about the decree, definition, statute, concession and the other premises, because the letters of the same Clement our predecessor, his death supervening, were not drawn up; we will and by apostolic authority decree that the decree, definition, enrolment, statute, concession and the other premises shall obtain their effect from the said fourth day before the Kalends of May, as if letters of the same Clement our predecessor had been drawn up concerning them under the date of the same day, as is narrated above; and that the present letters shall everywhere suffice to prove fully the decree, definition, statute, concession and the other premises, nor shall the support of any other proof be required for this. (The ordinary clauses and subscriptions follow, which there is no need to set down here See the Bullarium, volume VI, pp. 288–292. Luxembourg edition, 1727.)

§ II. The solemnity, ceremonies and expenses of the Canonization of St. Peter of Alcántara.

BY DOMENICO CAPELLO.

Notice. The things which pertain to this matter are related at length by Domenico Capello, who, as we have already noted elsewhere, published, collected into one, the Acts of the canonization of St. Peter of Alcántara and St. Mary Magdalen de' Pazzi, in the very year in which it was accomplished. His words, as making especially for the glory of the blessed Man, we judge it worth while to recite here in part by way of a crowning finish. They are as follows.

[19] The solemnity of the canonization. When, therefore, everything was now dispatched and prepared Acta Canonizationis, etc., p. 282 and following., at length there dawned a happy and auspicious day for the Christian world, sought by the wishes of all, Low Sunday, the 28th of April (in the year 1669), appointed for so great a celebration. At the twelfth hour of the day (reckoning in the Italian manner) there assembled in the Sistine chapel the Lords Cardinals, the Bishops, the Penitentiaries of the Vatican Basilica and the others to whom it belongs to be present at the solemnities of a canonization; yet with this distinction of sacred vestments: cardinal bishops with copes: cardinal priests with chasubles: cardinal deacons with dalmatics; patriarchs, archbishops and bishops with copes and mitres; penitentiaries with white chasubles: the remaining prelates were clothed in rochets and surplices, except the governor of the City, the ecclesiastical ambassador of Lucca (whom His Holiness honoured with the dignity of honorary protonotary during his embassy), the treasurer of the Chamber, the protonotaries and the officials joined to them, who were adorned with cappas. The two secular ambassadors of Lucca stood in togas woven of violet silk velvet: the conservators of the City clad in gold. The officials of the pontifical chapel and the Pope's household had red garments: the consistorial advocates violet: the Pope's chaplains, and the honorary and privy chamberlains of the pontifical court red, with their hoods turned back according to custom.

[20] Arrival of the pontiff in the Sistine chapel. At the appointed time the supreme Pontiff came down to the sacristy of the chapel of Sixtus IV: whither the Lords Cardinal Orsini, first of the priests, Cardinal of Hesse and Cardinal Carlo Barberini, deacons, and three auditors of the Rota, namely the dean for the mitre, and the two junior ones for holding the fringes of the Pontifical vesture so that they should not touch the ground, had come a little before. There His Holiness put on sacred and new vestments, much ornamented with gold, and prepared expressly for this celebration: namely the falda, amice, alb, girdle, stole and great cope, or, as they call it, the pontifical mantum: and, crowned with the tiara, he put incense into the thurible, Cardinal Orsini ministering the boat; then, two auditors of the Rota holding the front fringes of the vestment, and the ambassador of the Venetians the hinder ones both of the vestment and of the cope, he proceeded on foot to the Sistine chapel between the aforesaid cardinal deacons: Don Emerix, auditor of the Rota, apostolic subdeacon, carrying the cross before, after the votants (as they call them) of the signature of justice, acolytes; namely after the thurifer acolyte and seven others with candlesticks.

[21] Candles are distributed in the chapel. While the pontiff Acta Canonizationis, etc., p. 293 and following. was staying in the Sacristy putting on the vestments prepared for him, the masters of ceremonies distributed white candles to each of the cardinals, bishops and others who were awaiting His Holiness in the aforesaid Sistine chapel: so that, when His Holiness had entered the chapel, all the candles were lighted. Where His Holiness, kneeling before the altar without the tiara, prayed a little, rose, and, the book and candle being brought by the assistant patriarchs, namely of Constantinople and of Antioch, Cardinal Barberini, the dean, likewise assisting, standing he sang the verse of the Hymn "Ave maris stella:" which the singers of the pontifical chapel continued. And while they sang the three following verses of the hymn, the Pontiff, on his knees, prayed: but these being finished, rising he resumed the mitre, and mounted the portable chair. Soon, in right order, with the deepest silence and equal piety, the solemn procession began to be formed toward the Vatican Basilica, in which they walked two by two, holding lighted candles in their hands.

[22] Cardinal Rospigliosi, procurator of the canonization, offers candles. Meanwhile, His Holiness being in his seat, the most eminent Lord Cardinal Rospigliosi, designated by the imperial and catholic majesty to press for the canonization of the Blessed ones, as we said above, suppliantly offered three candles adorned with various little flowers of gold and swelling branches, and at the offering of each kissed the Pontiff's hand and knee. Of these one was adorned with the image of Blessed Peter and the arms of the supreme Pontiff and of the catholic majesty; another with the image of Blessed Mary Magdalen, and also with the pontifical and imperial arms. These His Holiness ordered to be given to the ambassadors of the Venetians and of Lucca to be carried in the public procession. The smaller he kept for himself, and carried it in his left hand in the same procession, leaving his right hand free and unencumbered for blessing the people. These things being done, His Holiness, raised on the portable chair, under a precious canopy which the Referendaries of the signature, clothed in rochets and surplices, held up with long poles, succeeding one another, went out of the royal hall, and, turning to the right, by the nearest staircase, conspicuous for its blue and glass roof sprinkled with little stars, made for the greater door of the palace, which leads into the great square facing the Vatican Basilica.

[23] Procession of the clergy. Order of the procession to the Vatican basilica. Here the whole clergy of the City, clothed in surplices, and all the families of religious men, holding lighted candles in their hands, were awaiting the Pontiff. And this was the appearance and order of the solemn procession. First the supplicants proceeded two by two with lighted candles, and, as they came out from the door of the palace, beginning from it, and weaving a long line on this side and that, and some succeeding others, the order of antiquity and the right of dignity being preserved, they stretched as far as the atrium of the Basilica, forming two wings on either side, and halted, distinguished by their crosses and the insignia of the collegiate churches; so that the younger of the clergy and the lower ones remained nearer the door of the palace, more remote from the atrium of the Basilica; but on the contrary the older and more dignified were nearer the Basilica, more distant from the palace. A line of foot soldiers, furnished with elegant arms, poured round the road by which the solemn procession was to go, guarded it as far as the Vatican Basilica. In the portico was the chapter of the same Basilica: within the Basilica were present the canons of the more distinguished collegiate churches of the city, namely of St. Mary in Trastevere and of St. Lawrence in Damaso; then of the patriarchal Basilicas, that is, of St. John Lateran and of St. Mary Major. Then, among the clergy standing in the square, a religious pomp of this kind as it were representing a sacred triumph, there proceeded gravely and slowly, and, going toward the obelisk, thence turning to the right, went straight on to the Basilica, the officials of the pontifical chapel and the Pope's household, the consistorial advocates, the Pontiff's chaplains, the honorary and privy chamberlains. Afterwards followed two square banners, ornamented with much gold and silver, raised and spread on very long poles, on which were seen the images of the blessed Peter and Mary Magdalen expressed to the life by painters of great name, which drew to themselves the eyes and minds of all. The first, distinguished by the image of Blessed Mary Magdalen, was carried by Fr. Andrea Lao, procurator and vicar general of the Carmelites, with five other principal priests of the same Order; but the second, of Blessed Peter, by Fr. Evangelista Pazzago, commissary general of the Franciscan family, with five other likewise more worthy Franciscan friars. The musicians of the pontifical chapel went before the banners themselves, singing with modulated voices the above-mentioned hymn "Ave maris stella." After a fit interval there followed the referendaries of both signatures; the subdeacon, deacon and assistant priest of the pontifical chapel, the abbreviators, the votants of the signature of justice, acolytes, the clerics of the Chamber and the auditors of the Rota, apostolic subdeacons. Among the seven last acolytes, carrying lighted candles in silver candlesticks, the pontifical cross stood out. Then followed the Penitentiary fathers of the Basilica of St. Peter; then abbots using pontifical insignia; bishops, archbishops and all prelates assistant to the Pope; then the cardinal deacons; the cardinal priests and the cardinal bishops, but in a beautiful order full of majesty. There came afterwards the ambassador of Bologna, the conservators of the kindly city, the princes of the throne and the governor of the City; near the Pontiff the aforesaid assistant cardinal deacons, two auditors of the Rota and two ambassadors, carrying very large candles. His Holiness himself closed and crowned the sacred pomp, conspicuous (as we said) on a lofty seat and covered with a canopy; after the Pontiff, between two of his assistant chamberlains, walked the dean of the Rota, to receive the Pope's mitre. The last part of the procession was brought up and ended by the ambassador of Lucca, honorary protonotary, as we related above, the treasurer of the apostolic chamber, the protonotaries and the generals and procurators general of the Regular Orders. When the Pontiff had come into the Basilica, kneeling at the altar of the most holy Sacrament he prayed, and, the prayer being ended, he was carried on the raised seat to the principal altar of the church.

[24] The Queen of Sweden watches the procession. The most serene Christina Alexandra, queen of the Swedes, had already arrived, who from a window of the upper portico (they commonly call it of the benediction), overhanging the greater door of the Basilica, had watched, not without a feeling of piety, the procession of those walking. When she saw the supreme Pontiff carried on the lofty seat and now arriving at the middle of the square, she went down into the chapel of the most holy Trinity, which is called by another name of the Sacrament, the most excellent Lord Tommaso Rospigliosi, nephew of our most holy Lord, and the most reverend Lord Roccio, archbishop of Damascus, prefect of the pontifical palace, accompanying her; and thence, attended by twelve Swiss soldiers of the pontifical guard and two officers of the same, likewise by four mace-bearers with silver maces thrown back over their arms in sign of honour, she betook herself within the enclosures of the theatre, and sat down on a raised seat prepared for her upon heaped-up platforms, covered, as we said, with precious carpets. The Cardinals saluted the queen at the very entrance of the theatre; she, with innate majesty and courtesy, rising from her chair, dutifully saluted them in return; but when His Holiness had arrived there, at once leaving her chair, she went down to the lowest pavement beneath the steps of the dais, not without great signification of religion and example to the bystanders; and there, with her arms folded before her breast and her eyes composed to modesty, she suppliantly venerated the passing Pontiff, or vicar of Christ on earth; and, having received his blessing, betook herself back to her place and chair. The Pontiff, however, proceeded to the high altar, where, kneeling on a faldstool, he prayed for a little; then he again blessed the queen and the cardinals, and mounted the throne prepared for him in the middle and more elevated place of the theatre.

[25] Order of sitting in the chapel, But because it will not be unwelcome to pious and curious readers to learn the whole order and distinction of the seating in the chapel, I have therefore judged it my duty to set it down and describe it here. The cardinal bishops, the penitentiaries and the protonotaries each in their seats, as we related above. But the assistant cardinal deacons sat on the right and left side of the Pontiff. To Don Pompeo Varese, governor of the City and vice-chamberlain, to Don Fabio Guinigi, prior of St. John and ambassador of the republic of Lucca, and to Bonaccorso Bonaccorsi, treasurer general of the apostolic chamber, a place was assigned above the protonotaries. In the area of the throne, near the cardinal deacons, stood nineteen prelates assisting His Holiness; on the steps, disposed on this side and that beside the throne, the princes of the throne: namely the Venetian ambassador Antonio Grimani, Bartolomeo Franciotti and Raffaele Mansi, ambassadors of Lucca; Camillo Rospigliosi, own brother of our most holy Lord; Fr. Vincenzo, Tommaso and Giovanni Battista, nephews of His Holiness by the aforesaid own brother Camillo; and also the constable Lorenzo Colonna, duke of Paliano. On the steps in front of the throne, on this side the auditors of the Rota, with Fr. Giacinto Libelli, Master of the sacred palace: on that side the clerics of the apostolic chamber. On the right side on the lowest steps stood the conservators of the City, namely Aurelio Ciogni, Muzio Mareri, Knight Silvio Alli, and Tranquillo Colonna, prior. A suitable place also was given to the ambassador of Bologna, Giuseppe Paleotti, below the seats assigned to the bishops and penitentiaries. On the steps by which, as we said, ascent was given to the area of the theatre, various prelates of the Roman court sat, the right of antiquity and dignity being preserved among them, namely the votants of the signature of justice, the abbreviators, the referendaries, the secret and honorary chamberlains, the advocates of the sacred consistory and the officials of the pontifical chapel…

[26] Number of cardinals and bishops at the canonization. And so the supreme Pontiff, Acta Canonizationis, etc., p. 301 and following. with this most magnificent appearance and dignity of sacred pomp set before the eyes of those beholding and wondering from the very entrance of the Basilica, eminent in a more elevated place, surrounded by a most numerous and ample crown of thirty-seven cardinals, sixty and more prelates and almost innumerable dignitaries from the Roman curia, received in the customary rite the homage of obedience offered him, from the cardinals by the kiss of the hand, from the bishops by the kiss of the knee, from the Penitentiaries by the kiss of the foot. After the oldest of the cardinals, Barberini, dean of the sacred college, had rendered obedience; by Don Casali, deacon of the Basilica of the prince of the apostles, Don Muti, subdeacon of the Liberian Basilica, Don Antaldi, of the Constantinian Basilica, discharging the office of priest, canons, with dalmatic, tunicle and cope respectively

clothed, he was led from the lowest step of the throne to the faldstool placed on the epistle side; and there he first washed his hands; then he put on the sacred and precious vestments prepared for this solemn day.

[27] The First Instance. The function of obedience being completed, Don Fulvio Servanzi (master of ceremonies, most skilled in the sacred rites), Cardinal Ginetti, the oldest cardinal bishop after Cardinal Barberini, being now seated at the right side of the throne, led to the steps of the same throne Cardinal Rospigliosi, delegated, as we said above, to request the canonization of the Blessed Peter and Mary Magdalen. He, when he had come to the throne, having first made a profound inclination of the head to the supreme Pontiff, stood in the middle, having kneeling on this side and that, on the left side the master of ceremonies, on the right Count Alessandro Caprara, advocate of the sacred consistory, clothed in the customary garment with hood; who, as he was kneeling, in the cardinal's name, urgently requested of His Holiness that he would deign to perform the same canonization, thus: "Most Blessed Father, the most reverend Lord Cardinal Rospigliosi here present, in the name of the sacred imperial majesty of Leopold, elected emperor, and of the catholic majesty of Charles the second, king of the Spains, urgently petitions that through Your Holiness Blessed Peter of Alcántara of the Order of Minors and Blessed Mary Magdalen de' Pazzi of the Order of Carmelites be enrolled in the catalogue of the Saints of our Lord Jesus Christ, and be pronounced as Saints to be venerated by all the faithful of Christ." To which the most reverend Lord Francesco Nerli, archbishop of Florence, secretary of our most holy Lord for letters to princes, standing on the left side of the throne, answered thus in these set words: "The Church, taught by the admonitions and examples of the Redeemer, begins, pursues and completes nothing, especially in arduous matters, without much and continual instance of pious prayers. Wherefore, even after so many other most exquisite diligences, both of human law and of the very many methods applied both for knowing and for propitiating the divine will, on the very threshold of transacting the matter our most holy Lord still renews new helps of prayers. For he commands his venerable brethren the Cardinals of the Holy Roman Church, and all the faithful of Christ present at this celebration, humbly suppliant and prostrate before the confession of the Prince of the apostles, to pour out golden vials full of odours in the sight of the Lord; so that He may kindly be pleased to bring forth His good pleasure in so grave a business from the inaccessible light." Having heard which, Cardinal Rospigliosi, having made reverence to the Pontiff, returned to his place between the advocate and the master of ceremonies. Soon His Holiness, adorned with the mitre, kneeling upon a faldstool placed by the clerics of the chapel in the very area of the throne; and the queen, leaning upon two cushions of golden silk placed under her by the marquis de Monte, a courtier of her royal household; and all the others, disposed in their places as they were present, falling on their knees, composed themselves to pray. Then two singers, kneeling before a stool on which they had placed the book of litanies, and behind the cardinal Dean, who celebrated that day, likewise kneeling on his faldstool, with face turned toward the area of the theatre, the right toward the altar on the epistle side, but the left toward the Pontiff, began to say the Litanies of the saints in plain chant, which they continued as far as the "Agnus Dei."

[28] The Second Instance. Soon the Pontiff betook himself to his throne, and, the Lord Cardinal Rospigliosi being led again to the lowest step of the throne in the manner already related above, Count Caprara the advocate, with exactly the same ceremonies as we said before, pressed a second time for obtaining from His Holiness the canonization of the Blessed Peter and Mary Magdalen, in this manner: "Most Blessed Father, the most reverend Lord Cardinal Rospigliosi … urgently and more urgently petitions through Your Holiness, etc., as above." To this the Most Reverend Lord Nerli, secretary, answered thus: "An angel stands before the altar having a golden censer. Prayers, therefore, being again repeated by order of our most holy Lord, much incense must be given to him, that he may offer of the prayers of the saints upon the golden altar which is before the throne of God." These things being done, Cardinal Rospigliosi, with the advocate and the master of ceremonies, returned whence he had come. And the Pontiff, mitred, coming down from the throne, proceeded to pray at the faldstool placed again upon the area. And when Cardinal of Hesse, deacon, who stood on the right side of the Pontiff, turning to the people, had said with a loud voice: "Orate," Cardinal Carlo Barberini, deacon, who stood on the left, took the mitre from the Pontiff; and after His Holiness and the others who were present, kneeling on the ground, had poured out prayers to God, he likewise pronounced with a loud voice: "Levate." Then the Pontiff and all the others rose; and, the book with candle being brought by the assistant patriarchs, Cardinal Ginetti also standing by as the oldest cardinal bishop after the dean, His Holiness, before the faldstool, began with chant the hymn: "Veni Creator Spiritus;" kneeling with the others at the three following verses. These being sung, rising with the rest, the mitre being put on him, he returned to the throne: and there, the mitre being laid aside again, he stood until the end of the hymn; and this being finished, some of the singers continued the ℣: "Send forth thy Spirit, and they shall be created, Alleluia." And others answering ℞: "And thou shalt renew the face of the earth, alleluia." His Holiness, two votants of the signature of justice, acolytes, standing before the steps of the throne with candlesticks and lighted candles, recited the prayer: "O God, who didst teach the hearts of the faithful, etc.," and afterwards, crowned with the mitre, sat for a little.

[29] The Third Instance. At once the advocate Caprara, kneeling before the steps of the throne on the right of Cardinal Rospigliosi, who was standing, a third time and most urgently requested of His Holiness that he would deign at length to perform and complete the canonization, in this manner: "Most Blessed Father, the most reverend Lord Cardinal Rospigliosi … urgently, more urgently and most urgently petitions through Your Holiness, etc., as above." And the most reverend Nerli likewise a third time answered in these few words: "The smoke of the incense of the prayers of the saints ascended from the hand of the angel before God, whose will being now understood, our most holy Lord will presently set Blessed Peter of Alcántara in the number of holy confessors, and will enrol Blessed Mary Magdalen de' Pazzi in the roll of holy virgins."

[30] The sentence of canonization is pronounced. And so the supreme Pontiff, the assistant patriarchs holding the book and candle, the aforesaid oldest cardinal bishop also standing by, sitting with the mitre and displaying a majesty in some manner greater than human, inspired by the divine Spirit, declared ex cathedra the Blessed Peter and Mary Magdalen to be Saints, and proposed them to the universal Church to be honoured and revered, in these words: "To the honour of the holy and undivided Trinity, for the exaltation of the catholic faith and the increase of the Christian religion, by the authority of our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own, mature deliberation having been first had and the divine help often implored, and with the counsel of our venerable brethren the Cardinals of the Holy Roman Church, the patriarchs, archbishops and bishops being in the City, we decree and define that Blessed Peter, confessor, and Blessed Mary Magdalen, virgin, are a Saint and a Saint, and we enrol them in the catalogue of the Saints: decreeing that by the universal Church, every year, the memory of blessed Peter among the holy confessors not pontiffs on the eighteenth day of October" (a little after, the following day was assigned. See above, no. 16) "and of blessed Mary Magdalen among the holy virgins not martyrs on the twenty-fifth day of May, ought to be recalled with pious devotion. In the name of the Father, and of the Son, and of the Holy Spirit. Amen." Meanwhile, Cardinal Rospigliosi standing before the steps of the pontifical throne, Count Caprara, on his knees, in the name of the cardinal himself accepted the sentence of canonization duly pronounced, rendered thanks to the Pontiff, and suppliantly requested that apostolic letters be dispatched on the matter, thus: "Most Blessed Father, the same most reverend Lord Cardinal Rospigliosi, in the name of the sacred imperial majesty of Leopold, elected emperor, and of the catholic majesty of Charles the Second, king of the Spains, accepts the pronouncement made by Your Holiness, and gives immortal thanks to the same, and earnestly supplicates that Your Holiness deign to decree apostolic letters concerning the same canonization." And His Holiness, making the sign of the cross with his hand, blessing as is the custom, said: "Decernimus." At once the Lord Cardinal Rospigliosi ascended the throne and, having kissed the hand and knee of His Holiness, gave thanks to His Holiness in the name of the imperial and catholic majesty; and the advocate Caprara, turning to the protonotaries standing round, asked them to be willing to make public and solemn record of this solemn canonization, in this manner: "All the protonotaries and notaries here present are asked to draw up one or more public instrument or instruments concerning the act of this solemn canonization, for a perpetual memorial of the matter." Then the first of the protonotaries took as witnesses of this matter those who were standing in the area of the throne, saying: "You being witnesses."

[31] The hymn Te Deum is sung for the canonization. Signs of joy. These things being done, the Lord Cardinal Rospigliosi and the advocate betook themselves to their places, and His Holiness, the mitre being laid aside, rose, and from the book opened for him by the assistant patriarchs, the aforesaid cardinal bishop also approaching, sang the hymn: "Te Deum laudamus:" which the musicians continued to the end. A signal being suddenly made by the master of ceremonies, the trumpets began to sound, the horns to be blown, the drums to be beaten, and the lines of soldiers, disposed in warlike manner through the whole square of St. Peter, once, and again, and a third time discharged their muskets; the squadrons of horsemen, waiting in military order at the corners of the Circus, excellently furnished with arms, elegant with sashes thrown from the shoulder across the breast, and conspicuous with their helmets open for a free view, received and returned the sound as many times; likewise brazen engines of every kind, both in the Vatican square itself and in the castle of Sant'Angelo, with innumerable mortars stuffed with incendiary powder, discharged with a roar like thunder, at once with a horrible din and the applause of the spectators, redoubled the joy. Soon the sound of the great bell of the Capitol, following and heard, called the whole city to public gladness; the bells of all the churches rang festively for a whole hour, trumpets sounded in various regions of the City, other musical instruments answered from the other side; everywhere applause and joy joined with religion: all rejoiced, congratulated one another, gave thanks to God for the solemn canonization of the Saints; often repeated the names of Saints Peter and Mary Magdalen: implored help from them; chose them for themselves as powerful patrons in heaven and propitious guardians of mortals on earth, and venerated their memories with a certain wonderful feeling of religion.

[32] The solemnity of the canonization is completed. The hymn being finished by the musicians of the chapel, the cardinal deacon on the right sang the ℣: "Pray for us, blessed Peter and Mary Magdalen, Alleluia." The choir answering on the other side ℞: "That we may be made worthy of the promises of Christ, Alleluia." Then, two acolytes carrying candlesticks with lighted candles and standing at the lowest step of the throne, and the book and candle being brought by the assistant patriarchs, the supreme Pontiff, about to implore the help of those whom he had already declared to reign with God, sang with a raised voice the following prayer: "Let us pray. Almighty everlasting God, wonderful in Thy saints, who the blessed Peter and Mary Magdalen

hast exalted with the glory of Thy saints, mercifully grant that we may not be slow to imitate those whose solemnities it delights us to celebrate. Through our Lord, etc." After the prayer the Lord Cardinal Azzolini ascended the throne, and, standing on the left side of the Pontiff, who was still standing without the mitre, said the customary confession, the names of the Saints newly canonized being however added, in this manner: "I confess to almighty God, to blessed Mary … to the holy apostles Peter and Paul, to the blessed Peter and Mary Magdalen, to all the saints … the holy apostles Peter and Paul, the blessed Peter and Mary Magdalen, all the saints." Which being finished, the cross being raised before the steps of the throne by Don Emerix, auditor of the Rota, as has been said, apostolic subdeacon, His Holiness imparted in the customary manner the absolution and blessing with chant…

[33] The Mass of Low Sunday is begun, Cardinal Barberini celebrating. And so, the solemnity of the canonization being completed Acta Canonizationis, etc., p. 312 and following., all the candles were extinguished. After a brief little delay of time had intervened, the Pope came down to the lowest steps of the altar, and, standing there, the mitre being laid aside and a profound inclination of the head being made toward the high altar, he began together with Cardinal Barberini the Confession customarily said at the introit of the Mass; and this being finished and the mitre resumed, he returned to the pontifical seat. Here he put incense into the thurible, with which a little after he was incensed by Cardinal Ginetti, the assistant bishop; then, the mitre being removed and standing, he said the introit of the Mass of the current Low Sunday, and with the cardinals assisting him the "Kyrie eleison": (for the cardinals clothed in sacred vestments were not called to the circle.) Standing also he heard the cardinal singing the one prayer of the Sunday, and the other of the Saints newly canonized, which, with the following secret and postcommunion, the Lord Archbishop of Tarsus had composed: Prayer. "Almighty everlasting God, wonderful in Thy saints, etc., as above." Secret. "May the victims of praise be acceptable to Thee, O Lord, which we suppliantly offer; and mercifully grant that we may imitate the examples of those to whose memory we show the first-fruits of worship. Through our Lord, etc." Postcommunion. "We beseech Thee, O Lord, appeased by the twofold intercession of Saints Peter and Mary Magdalen, mercifully rescue Thy Church from the snares of enemies, and suffer it to be disturbed by no adversity. Through our Lord, etc."

[34] The rite of the oblations. Toward the end of the Creed, of the cardinals of the congregation of sacred Rites the two older in each order, namely two bishops, two priests and two deacons, and also Cardinal Rospigliosi, delegated, as we have often said, to request the canonization of the Saints, rising from their benches, having first made a cross and reverence to the supreme Pontiff, the two masters of ceremonies going before, betook themselves to the side-tables, or, as they are commonly called, credences, where the things to be offered were disposed in suitable order; namely Cardinal Ginetti, bishop of Porto and prefect of the congregation of Sacred Rites, who, though he was discharging that day the office of assistant to the Pontiff, nevertheless laid it aside for the moment; Cardinal Rospigliosi, deputed procurator of the canonization; Facchinetti, cardinal priest, and Azzolini, cardinal deacon, went to the side-table placed on the right corner of the theatre, on which the oblations prepared for St. Peter of Alcántara were. Similarly, to the side-table erected on the left side of the theatre, on which the things to be offered for St. Mary Magdalen de' Pazzi had been placed, went Cardinals Brancaccio, Sforza and Celsi. There, when their principal household courtiers and the more dignified fathers of the Franciscan and Carmelite families had received what each was to carry, they made for the pontifical throne.

[35] Oblations for St. Peter. A master of ceremonies went before, with two mace-bearers carrying silver maces before them. Next came two courtiers of Cardinal Ginetti, carrying very large candles, each of which was painted all round with the image of St. Peter, and the arms of the supreme Pontiff and of the catholic king, and various little flowers, red lead and gold mixed (each weighed sixty pounds); then Cardinal Ginetti on the right of Cardinal Rospigliosi. These were followed by Don Diego Colmenares Hurtado de Mendoza, deputed to transact the affairs of the Spanish clergy at the Roman curia, who carried a smaller candle, but gilded in almost the same manner, and Fr. Evangelista Pazzago, commissary general of the Franciscan family, having in his hands a little basket wrought with wonderful art and overlaid with gold, in which two turtle-doves were enclosed. After a fit interval advanced two members of the household of Cardinal Facchinetti, carrying as many very large loaves, one distinguished with gold and the Pontifical arms, the other with silver and the arms of the catholic majesty; then Cardinal Facchinetti himself; there followed Don Francisco de Villegas, archdeacon and canon of the metropolitan church of Burgos, and Fr. Antonio Velasco, procurator general of the Order of Minors. The latter carried a little box likewise silvered, containing a pair of doves; the former a small candle adorned in the same manner as we described above. Finally Cardinal Azzolini walked behind two members of his household carrying two little casks distinguished with the arms of the Pontiff and of the catholic king; one covered with gold, the other with silver. The cardinal was followed by the advocate Michelangelo Lapi, patron of the cause of the canonization of St. Peter, who with most exact reckonings indeed, and with diligent and careful solicitude and fidelity, had taken care that everything required for performing this celebration was prepared; and by Fr. Gregory of St. Bonaventure, of whom we made mention above; the one carried a candle, the other a little basket distinguished with gold and silver, in which various little birds of different species lay hidden.

[36] The oblations are taken back to the side-table. Exactly the same order, with master of ceremonies, mace-bearers and their household members, was kept by Cardinal bishop Brancaccio, Sforza, cardinal priest, and Celsi, cardinal deacon. And gifts of exactly equal adornment with those above mentioned, but decorated with the image of St. Mary Magdalen and the pontifical and Imperial arms, were carried by Fr. Andrea Lao, who, as we mentioned above, in the name and office of vicar general now presides over the whole Order of Carmelites… The six cardinals of the congregation of sacred Rites, having received the gifts from the hands of their household members and first reverently kissed them, presented them to the Pontiff; Cardinal Rospigliosi, likewise having kissed the things which the rest carried, offered them to His Holiness. And each of the cardinals, the oblation being made, having kissed the hand and knee of His Holiness, but the others the foot, venerated him: and having discharged that service of religion, each returned to his own place; there remaining only Cardinal Ginetti at his faldstool, so as to resume and fulfil the office of assistance, and Cardinal Rospigliosi, who was to offer more than the others. When these things had been offered to the supreme Pontiff, the votants of the signature of justice and the abbreviators, at once receiving them from the throne into their hands together with the very fine veils which had been laid over them for the sake of cleanliness, took them back to the side-table…

[37] The Mass being finished, the Indulgences are published. The sacrifice of the Mass being completed Acta Canonizationis, etc., p. 319 and following., and the solemn blessing being given to the people by the Pontiff, the celebrating cardinal Dean, standing at the epistle corner, published the customary indulgences; namely to those present a plenary one; and to those visiting every year on the 18th day of October the sepulchre of St. Peter, and on the 25th of May the sepulchre of St. Mary Magdalen, one of seven years and as many quarantines. These things being duly completed, the Pope, near the statue of St. Helena, yet outside the theatre, in a place prepared expressly for it and hung with silk hangings, put off the sacred vestments; then, received on the little portable chair, he returned to the palace.

[38] The ornaments and expenses are described. It remains that we enumerate one by one, without passing over even one, the several ornaments which were made on this occasion of the canonization for the supreme Pontiff and the other ministers assisting him: and that we briefly reckon up, with the greatest distinction and clearness we shall be able, all the expenses made on the sacred vestments, on the furnishing of the basilica and on the other things pertaining to the same celebration; and that we set them openly before the eyes of the readers, described as it were in a certain table most minutely, so that we may satisfy their curiosity. Beginning, therefore, from the high altar, erected in the middle of the basilica and placed over the memorial of the apostles:

[39] For the altar. The double front of the altar was clothed by two frontals woven round with Phrygian work in gold and with the highest skill. The one appeared conspicuous with the image of St. Peter and the arms of the Pontiff and of the catholic king; the other with the image of St. Mary Magdalen and the arms of the Pontiff and of the emperor, in exactly equal work and adornment. A band of greater price and elegance stood out and shone above and on either side, distinguished with the arms of those princes, of whom we have more than once made mention, and the emblems of the religious orders woven in. A covering of almost equal price adorned the altar of the most holy Sacrament.

[40] For the supreme pontiff. All the sacred vestments, as if the supreme Pontiff were in fact to celebrate Mass, of white silk, which they commonly call lustrino, prepared for so great a celebration, were seen stiff with much gold, woven round with Phrygian work; namely the pontifical cope (they call it the mantum), whose edges, a golden border being carried all round, a wider band, likewise woven with gold, encircled in front; which various images of the heavenly ones, swelling with gold, placed in right order, adorned. The highest place was held by the symbol of the Holy Spirit, the dove; and on this side and that the images of the Most Holy one and of the Blessed Virgin Mary; the place next to these was occupied by the blessed apostles Peter and Paul, and the lower by the icons of Saints Peter of Alcántara and Mary Magdalen de' Pazzi. The planeta or chasuble shone with exactly the same images embroidered with the needle; if you except only the dove of the Holy Spirit, in whose place the figure of a pelican was seen. In like adornment were the stole and two maniples, of which they call the one the subcinctorium. A gremial also, conspicuous with golden fringes and tassels, with two great cushions to be placed under the Pontiff as he knelt and prayed. Sandals moreover and shoes marked with crosses for the kiss. Two dalmatics of golden cloth, of light material indeed but precious, divided by golden stripes. A papal mitre likewise of golden cloth, adorned with about two hundred and seventy topazes, distinguished into various and charming forms of things, which by the glitter of stones and gold dazzled the keenness of the eyes.

[41] For the ministers. A cope for the assistant cardinal bishop; the dalmatic and tunicle which the deacon and subdeacon, about to read the gospel and the epistle, were to put on, were of equal work and skill with the things above mentioned. Another dalmatic with tunicle, yet woven at less expense, for the subdeacon and deacon who, after the manner of the pontifical chapel, were to sing the epistle and gospel in Greek. Likewise three stoles; four maniples. An ample chalice veil, adorned with golden fringes. A burse for the corporals. Six silk coverings of sacred books, namely of the missal, of the gospels, of the epistles, of the prayers or ceremonies. Also four cushions to be placed under those books. The covering of the faldstool both of the supreme Pontiff and of the assistant bishop, and of the lectern for the Latin and Greek deacon for singing the gospel. Which ornaments indeed corresponded aptly in material and adornment to the vestments above mentioned. For making the sacred furniture hitherto reviewed there were spent 5026–98 scudi of Roman money. Namely for the mitre 255–05 scudi; for the cloth of white silk and gold of finer texture, for the dalmatics of the supreme Pontiff, the chalice veil and the candle to be carried by him in the procession, of the weight

of 3 pounds 18 denarii, 90–17 scudi; for 20 canne 2 palms of white silk, commonly lustrino, 70–87 scudi; for 20 canne 6⅓ palms of white silk, commonly ormesino, 83–17 scudi; for 19 canne 3½ palms of plain white silk, 66–10 scudi; paid to the embroiderers for the making of the things hitherto described, 3985 scudi; for fringes, laces and stripes of silk and gold for adorning the same furniture, 143–92 scudi; for cords and tassels of golden silk, and for sewing all these and arranging them in fit order, 332–70 scudi. (All which, added together, make the sum, as was said, of 5026–98.)

[42] Linen. An alb distinguished by golden lines running through it and charmingly bordered with fringes, with an amice of the same adornment and a girdle of golden silk with ribbons, prepared for vesting the Pontiff. An alb also with stripes and fringes, Flemish as they call them, and a silk girdle woven with gold and silver, for the deacon who was to sing the gospel. Another likewise striped and fringed, of somewhat inferior material and adornment, for the Latin subdeacon. And for the Greek deacon and subdeacon two other albs, of inferior price, so that the ministers of the altar might appear adorned with just and fitting distinction. A corporal. A pall, eight purificators and as many little napkins and hand-towels. All of the finest thread, and adorned with Flemish fringes and ribbons. Eight hand-towels, of somewhat inferior quality, for the Latin deacon and subdeacon; and as many for the deacon and subdeacon who were to say the gospel and epistle in Greek. A pectoral decorated with golden veins running down, fringes, ribbons and hanging cords likewise golden, for the Latin subdeacon. The upper cloth of the altar, laid over three other cloths of damask work, of the finest thread, and distinguished by golden stripes, and fittingly adorned with fringes (each was thirty palms in length). Likewise oblong cloths, also of damask work, for covering the side-tables of the offertory and for covering other side-tables. Others likewise of the same material, much shorter, to be placed under each of the gifts when they were offered to the Pontiff. Finally a very long linen sheet of the finest thread for covering the table of the pontifical vestments. All the linen reviewed above cost 557–94 scudi.

[43] Woodwork. A great theatre, made firm on every side with its bars and closed with railings, with the elegant adornment of statues and other things described above. Platforms likewise raised on this side and that and fortified with wooden lattices shining with gold, 1674–14 scudi. Panels with the family arms of the supreme Pontiff, and of the imperial and catholic majesty, and also of the Carmelite and Franciscan families. Forty candelabra, illuminated with gold glittering among dark colours, each divided into five branches, distributed through the compartments of the pillars, and a thousand and more disposed all round upon the cornice of the basilica; and also wooden supports for holding the same candelabra, 938 scudi. Six little baskets and four little casks, overlaid with gold and silver, 240 scudi. (The woodwork accordingly, taken together, makes the sum of 2852–14.)

[44] Paintings. For four great banners, distinguished with images of St. Peter of Alcántara, and as many of St. Mary Magdalen, 1418 scudi. For 46 canne 4⅔ palms of silk for lining, 186–35 scudi. For fringed laces of gold, cords, ribbons, and the labour of the craftsman in making them, 568–05 scudi. Which makes the sum of 2172–40 scudi. Two greater octagonal panels; three smaller of oval shape, twenty others square, containing the more illustrious miracles of the same Saints; others likewise declaring the same miracles in larger letters, finally as many smaller tablets showing the pontifical arms and the sacred emblems of the Carmelite and Franciscan families, painted in gold mingled with black colour, were valued at 1017–60 scudi. Pictures of the same Saints offered to the Pontiff, others distributed to the cardinals and to some princes, prelates of the Roman curia and consultors of the congregation of sacred Rites; all adorned with an elegant gilded frame round about, 3663–81 scudi. (Hence the whole spent on paintings, 6853–89.)

[45] Innumerable most white candles (they equalled a weight of fourteen thousand seven hundred and thirty-six pounds), partly distributed to the clergy; Wax. partly disposed upon the candelabra (each of these weighed eight pounds) and burning in the Basilica. The candles offered to the Pontiff in the procession, others at the offertory, and also twelve very large ones for the elevation of the host at Mass, with the others lighted before the high altar and the sacred Memorial of the apostles, shining with red lead and mingled gold, and conspicuous with the arms of the above-mentioned princes, cost 4438–56 scudi.

[46] Adornment of the church. For hangings of red colour of silk damask, commonly in teli 202, weighing 2303 pounds 9½ ounces (seven scudi being spent for each pound), 16126–56 scudi. For the lines or golden bands intersecting them, of the weight of 902 pounds 2 ounces 12 denarii, in which 435 pounds 7 ounces 19 denarii of gold were consumed, 7749–27 scudi. For the cloth for the protection of the same silk damask and of the lines, and for sewing them and fitly arranging them, 1050–35 scudi. For the wages of those adorning and preparing the Basilica there were spent altogether 454–86 scudi. (The adornment of the church accordingly cost altogether 25381–04.)

[47] For the labour of the copyists in writing both in Latin and in Greek the gospel and epistle and the other prayers in the canonization, and also several relations held in the sacred consistories, and for their printing, and, together with the books containing the life of the same Saints, a suitable binding, so that they might be distributed to the cardinals, the consultors of the congregation of sacred Rites, and the other prelates of the Roman curia, 289–03 scudi. But for the things which follow, not one simple payment of moneys was made, as we have said hitherto, but a double one; as if each of these Blessed ones had been brought into the number of the heavenly ones separately from the other. And so there were double: Fees, some by reason of the canonization of St. Peter, others by reason of the canonization of St. Mary Magdalen, made a sum of 6597–50 scudi. New-year gifts likewise double, 6519 scudi. The garments customarily distributed to the officials of the pontifical chapel cost 3384 scudi. For the carpets of purple and green colour with which the pontifical throne, the queen's dais and the theatre were covered; and also for the silks woven with gold clothing the throne and seats, and for the canopies covering the aforesaid throne and the supreme Pontiff in the procession, there were spent altogether 2100 scudi. (Taken together, accordingly, they make 18889–33.)

[48] Total sum. Expenses made in the canonization of St. Peter, 32000 scudi. And in the canonization of St. Mary Magdalen, likewise as many, 32000 scudi. The sum, therefore, of absolutely all the expenses is 64000 scudi.

[49] Conclusion. Further, for procuring all these things which were required for this celebration, the same sum of money was deposited in the bank of Santo Spirito in the City by the above-mentioned Fr. Andrea Lao and Michelangelo Lapi, procurators, as we said, of the canonization of the same Saints; who with eminent integrity gave notes of hand to the craftsmen and all the other creditors, that they might exact the moneys due to them at the same bank. And so, the most accurate diligence being applied, and the reckoning of the expenses being made by most skilled accountants (whose services we too have used), so that by adding and deducting they might be distinctly reduced each to its own place by a most perfect calculation; we have certainly ascertained that they are exactly those which we have enumerated with the highest faith and sincerity." (But since the Roman Scudo has a value of about 5 francs and 40 centimes of French money, it is evident that the expenses for the canonization of St. Peter here reviewed amount roughly to 172000 francs.)