{"slug":"stoa0040.stoa065a.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa065a.opp-lat1","title":"De Vita Eremitica ad Sororem Liber [Incertus]","title_source":"De Vita Eremitica ad Sororem Liber [Incertus]","author":"Augustinus","genre":"hagiography","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:34:04Z","cost_usd":0.00667},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa065a.opp-lat1","work_id":"stoa0040.stoa065a.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa065a/stoa0040.stoa065a.opp-lat1.xml"},"stats":{"passages":72,"english_words":18268,"coptic_letters":0,"source_letters":69766,"commentary_units":0,"commentary_kinds":0,"derived_notes":3,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa065a/stoa0040.stoa065a.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa065a.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":72,"translated":72,"commentary_passages":0,"commentary_units":0,"english_words":18268,"source_letters":69351,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 72 narrative."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: Luke 1:28; Luke 1:42; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":72},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE VITA EREMITICA, AD SOROREM LIBER.\n\nPROLOGUS.—Jam pluribus annis exigis a me, soror, ut secundum modum vivendi quem arripuisti pro Christo, certam tibi formulam tradam, ad quam et mores uos dirigere, et vitam religionis,et vita religiosæ possis exercitia ordinare. Utinam a sapientiore id peteres ct impetrares, qui non conjectura qualibet, sed experientia didicisset, quod alios doceret. Ego certe qui carne et spiritu libi frater sum, quoniam ncgare non possum, quidquid injungis; faciam quæ hortaris, ct ex diversis Patrum institutis aliqua quæ tibi videntur necessaria excerpens, ad componendum exterioris hominis statum certam tibi regulam tradere curabo, pro loco et tempore quædam adjiciens; et spiritualia corporalibus, ubi utile visum fuerit, intersereus.\n\nCAPUT PRIMUM. — Ut instituta est eremitica vita.\n\nPrimum oportet te scire, qua causa, quave ratione vita hacc ab antiquis vel instituta sit vel usurpata. Sunt quidam quibus inter multos vivere perniciosum est. Sunt et alii quibus etsi perniciosu nun est, tamen dispendiosum est. Sunt et nonnulli quibus et nihil horum timendum est; sed potius habitare magis æstimant fructuosum. Itaque antiqui vel ut vitarent periculum, vel ne paterentur dispenJium, vel ut liberius ad Christi anhelarent et suspirarent amplexum, singulariter vivere elegerunt. Hinc est, quod plures ill eremo soli sedebant vitam manuum suarum opere sustentantes.","english":"ON THE EREMITIC LIFE, A BOOK TO HIS SISTER.\n\nPROLOGUE.—For many years now, sister, you have been urging me that, according to the manner of living you have taken up for Christ, I should hand down to you a fixed rule by which you may direct your conduct and order the exercises of the religious life and of a life religious. Would that you were asking and obtaining this from someone wiser, who had learned by experience, not by any conjecture, what he would teach others. I, certainly, who am your brother in flesh and in spirit, since I cannot refuse whatever you enjoin, will do what you urge; and, selecting from the various institutes of the Fathers certain things that seem to you necessary, I shall take care to hand down to you a fixed rule for ordering the condition of the outer man, adding certain things according to place and time; and, where it shall seem useful, interweaving spiritual things with bodily.\n\nCHAPTER ONE.—How the eremitic life was instituted.\n\nFirst it is fitting that you know for what cause and by what reason this life was either instituted or taken up by the ancients. There are some for whom to live among many is pernicious. There are also others for whom, even if it is not pernicious, it is nonetheless a loss. There are also some for whom none of these things is to be feared, but who rather judge it more fruitful to dwell [apart]. And so the ancients, either to avoid danger, or lest they suffer loss, or that they might more freely pant and sigh after the embrace of Christ, chose to live singly. Hence it is that many of them sat alone in the desert, sustaining life by the work of their hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Illi vcro qui nec hoc securum sibi inter solitudinis libertatem, ci vagandi potestatem arbitrabantur, includi putius, et intra cellulam obstruso exitu contineri tutius æstimabant.\n\nCAPJUT II. — Reclusio corporis solius nihil prodest.\n\nQuid tibi visum fuit, cum te huic institutioni voveres? Nam multi rationem hujus ordinis vel ignorante, vel non curantes, membra tantum intra parietes cohibere satis putant esse: cum mens non solum per vagationem dissolvatur, curis et sollicitudinibus dissipetur, immundis etiam et illicitis desideriis agitetur; sed etiam lingua tota die per vicos et civitates, pcr foros et nundinas otiose discurr.nt.\n\nCAPUT III. — Reclusarum cum externis mulieribus confabulationes.\n\nVix aliquam inclusarum hujus temporis solam invenies, ante cujus fenestram non anus garrula vel nugigerula mulier sedeat, quæ eam fabulis occupet, rumoribus aut detractionibus pascat, illius vel illius monachi vel clerici vel alterius cujuslibet ordinis viri formam, vultum moresque describat. Hecebrosa quoque interserat, puellarum lasciviam, viduarum, quibus licet quidquid lihct, libertatem, conjugum in viris fallendis explendisque voluptatibus astutiam depingat. Os interea in risus cachinnosque dissolvitur, et venenum cum suavitate bibitum per viscera membraque diffunditur.","english":"But those who did not think even this was safe for themselves amid the freedom of solitude and the license of wandering, judged it better to be enclosed and, with the exit blocked, to be kept more safely within a little cell.\n\nCHAPTER II. — The enclosure of the body alone profits nothing.\n\nWhat did you intend for yourself when you vowed yourself to this manner of life? For many, either ignorant of the principle of this order or not caring about it, think it enough to confine the members within walls; whereas the mind is not only dissolved by wandering and scattered by cares and anxieties, but is even stirred by impure and unlawful desires; and the tongue, too, runs about idly all day through villages and cities, through marketplaces and fairs.\n\nCHAPTER III. — The conversations of recluses with outside women.\n\nYou will scarcely find any recluse of this time so solitary that before her window there does not sit a garrulous old woman or a trifling woman, who occupies her with tales, feeds her with rumors or slanders, describes the figure, countenance, and manners of this or that monk or cleric or man of any other order. She also mingles in poisonous things, depicting the wantonness of girls, the freedom of widows, to whom whatever is pleasing is permitted, and the cunning of wives in deceiving their husbands and fulfilling their pleasures. Meanwhile the mouth dissolves into laughter and guffaws, and the poison, drunk with sweetness, spreads through the vitals and limbs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"CAPUT IV. — Ex confabulatione cum externis mu lieribus qum pernicies.\n\nSic cum discedere ab invicem hora compulerit, inclusa volaptatibus, anus cibariis onerata recedet. Reddita quieti misera eas quas auditus induxerat, in corde versat imagines; et ignem præmissa confabulatione conceptum vehementius sua cogitatione succendit: quasi ebrius in psahno titubat, in lectione cadit, fluctuat in oratione. Refusa mundi luce citantur mulierculæ addentes nova veteribus, non cessant, donce captivam liberius doemonibus illudendam exponant. Nam manifestior sermo non jam de accendenda, scd potius de satianda voluptate procedens: ubi ct quando et per quem possit explere quod cogitat, in commune exponunt. Cella vertitur In prostibuluin, et delicato qualibel arte foramine, aut illa egreditur, aut adulter ingreditur. Infciicitas hæc, ut sæpe pro batur, pluribus causa viris in hoc nostro saxulo communis est.","english":"CHAPTER IV — The ruin that comes from conversation with outside women.\n\nSo when the hour has forced them to part from one another, the old woman, shut in with her pleasures and burdened with provisions, will withdraw. The wretched woman, returned to her quiet, turns over in her heart the images that her hearing had brought in; and the fire conceived by the earlier conversation she kindles more fiercely by her own thought: as one drunk she staggers in the psalm, she falls in the reading, she wavers in prayer. When the light of the world has been poured back, the little women are summoned, adding new things to old, and they do not cease until they expose the captive woman more freely to be mocked by the demons. For their speech, now more open, proceeding no longer about kindling but rather about sating lust, they set forth in common where and when and through whom she can fulfill what she thinks. The cell is turned into a brothel, and through some opening made by whatever art, either she goes out or the adulterer comes in. This unhappiness, as is often proved, is for many men in this our age a common cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"CAPUT V. — Reclusarum quarumdam avaritia.\n\nSunt aliae quæ, licet turpia declinent, loquaces, tamen loquacibus assidue sociantur, nimium curiositati linguam et aures tota die otio rumoribusque dedentes. Aliæ non inultum ista curantes! qnod fere vitium per omnes hujus temporis serpit inclusas ). pecuniæ congregandæ vel multiplicandis pecoribus inhiant: tantaque cum hac sollicitudine in his extcuduntur, ut eas matres vel dominas familiarum existimes, non anachoretas. Quærunt alicluibus pascua, pastores, qui procurent, qui custodiant greges; fructus vel pretium vel pondus. vel numerum a custodibus expetunt. Sequitur emptio et venditio, ut nummus nummo cumulum exigat, et avaritia: sitim accendat. Fallit enim tales spiritus nequam, pro impertiendis eleemosynis vel orphanis alendis, pro advenientium parentum vel amicorum charitate, et religiosarum feminarum susceptione, hoc utile esse ac necessarium suadentes. Non est huc luum, ad quam magis pertinet, ut pauper cum pauperibus stipem accipias, quam rciictis omnibus tuis pro Christo aliena quaercre, ut eroges. Magnæ infidelitatis signum est, si inclusa de crastino sit sollicita, cum Dominus dicat: Primum quærite regnum Dei, et hac omnia adjicientur vobis (Matth. VI, 33). Quapropter providendum est ut mens omni rerum temporalium cura exuatur, ct exoneretur sollicitudine.","english":"CHAPTER V — The avarice of certain recluses.\n\nThere are others who, though they avoid what is shameful, are talkative, yet constantly associate with the talkative, devoting their tongue and ears all day long to excessive curiosity, to idleness and rumors. Others, not caring about these things with impunity! — a vice which creeps through nearly all enclosed women of this time — pant after gathering money or multiplying their flocks; and with such anxiety are they consumed in these things that you would think them mothers or mistresses of households, not anchorites. They seek pastures for their animals, shepherds to procure and guard the flocks; they demand from the keepers the produce, or its price, or its weight, or its number. Buying and selling follow, so that coin heaps up upon coin, and avarice kindles its thirst. For the wicked spirit deceives such women, persuading them that this is useful and necessary — for giving alms or feeding orphans, for the charity owed to visiting relatives or friends, and for receiving religious women. It is not to your advantage, to whom it belongs more properly that, as a poor woman with the poor, you receive alms, than that, having cast away all your own possessions for Christ, you should seek the things of others in order to give them away. It is a sign of great faithlessness if an enclosed woman is anxious about tomorrow, when the Lord says: Seek first the kingdom of God, and all these things shall be added unto you (Matthew 6:33). Wherefore provision must be made that the mind be stripped of all care for temporal things and unburdened of anxiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"CAPUT VI. — Reclusa ne pauperum aut hospitum prætextu facultates habere velit: utatur ancilla pro bala: non puellas doceat.\n\nQuod ut videat inclusa, ut si fieri potest, de labore manuum suarum vivat. Hoc enim perfectum est. Si autem aut infirmitas aut teneritudo non permittat; antequam includatur, certas personas quærat, a quibus singulis diebus quod uni dici sufficiat, hmniliter recipiat, nec causa pauperum vel hospitum quidquam adjiciat. Nun circa cellulam ejus pauperes clament, uon orphani plorent, non vidua lamentetur. Sed quis, inquies, hoc poterit prohibere? Tu sede, tu tace, tu sustine. Mox ut scient te nihil habere, seque nihil recepturos, vel fatigati discedent. Inhumanum hoc clames. Cæterum si pratcr necessarium victum et vestitum aliquid habes. monacha non es. Quid ergo erogabis? præcipitur tamen inclusæ, ut quidquid de labore manuum suarum victui superfuit, mittat cuidam fideli, qui pauperibus eroget. Nolo ut insidiatrix pudicitiæ vetula mixta puperibus accedat propius, deferat ab aliquo monachorum vel clericorum eulogias; non blanda verba in aure susurret, ne pro accepta eleemosyna osculans manum in aure insibilet. Cavendum præterea est, ut nec ob susceptionem religiosarum feminarum, quodlibet hospitalitatis onus inclusa suscipiat.","english":"CHAPTER VI — That a recluse should not wish to have resources under the pretext of the poor or of guests; that she use a maidservant in place of a bath; that she not teach girls.\n\nSo that the recluse may see to this, let her, if it can be done, live by the work of her own hands. For this is perfect. But if either infirmity or delicacy does not permit it, before she is enclosed let her seek out certain persons from whom she may humbly receive each day what suffices for one day, and let her add nothing for the sake of the poor or of guests. Let not the poor cry out around her cell, let not orphans weep, let not the widow lament. But who, you will say, will be able to prevent this? You sit, you be silent, you endure. As soon as they know that you have nothing, and that they will receive nothing, they will depart, even wearied. You will cry out that this is inhuman. But otherwise, if you have anything beyond necessary food and clothing, you are not a nun. What then will you distribute? It is prescribed, however, to the recluse that whatever from the work of her hands has been left over beyond her food she send to some faithful person who may distribute it to the poor. I do not wish that the old woman, a plotter against chastity, mingled with the poor, come too near, or bring blessings from some of the monks or clerics; let her not whisper flattering words into her ear, lest, kissing her hand in return for alms received, she hiss into her ear. It must be guarded against besides, that the recluse undertake no burden of hospitality whatsoever on account of receiving religious women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Nam inter bonas plerumque etiam pessimae veniunt, quæ ante inclusæ fenestram discumbentes præmissis valde paucis de religiosis sermonibus ad saecularia devolvuntur, inde subtexcre amatoria, et noctem fere totam insomnem ducere. Sane tu tale devita, ne cogaris audire, quod videre horreas. Forte enim videbuntur amara, cum audiuntur, vel cernuntur; quæ sequuntur, dulcia, cum cogitantur. Si scandalum times, eo quod nec pauperibus crogas, non suscipis hospites; cum omnes tuam nuditatem didicerint, non erit qui reprehendat. Si vero nec pro pauperibus, nec pro hospitibus te velim pe cuniosam esse; multo utique minus occasione grandiuris familiæ. Itaque eligatur tibi aliqua anus, non garrula, non vaga, non liligiosa, non nugigerula; sed quæ bonos mores excoluerit, et ab omnibus habuerit testimonium veritatis. Ilac ostium cellulæ custodiat, et quod debuerit, vel admittat, vul conservet. Habeat sub cura sua fortiorem ad onera sustinenda, puellam quæ aquam ct ligna comportet, coquat fabas, aut olera; aut si hoc infirmitas cxegerit, preparet potiora. Hæc sub virgæ disciplina custodiatur, ne forte ejus iscivia tuum sanctum habitaculum polluatur, propositum blaspheinetur. Pucris et pucllis nullum ad te concedas accessum. Sunt quaedam indusæ, quæ in docendis puellis occupantur, et cellam suant vertunt in scholam. ilia sedet ad fcneslram, ista in porticu rcsidct.","english":"For among good women there often come even the worst, who, reclining before the window of the enclosure, after a very few words on religious matters have first been spoken, are drawn down to worldly things, then weave in amorous talk, and pass almost the whole night sleepless. Indeed, avoid such a thing, lest you be forced to hear what you would shudder to see. For perhaps they will seem bitter when they are heard or seen, but the things that follow seem sweet when they are thought of. If you fear scandal because you do not give cloaks to the poor and do not receive guests, when all have learned of your nakedness, there will be no one to reproach you. But if I do not wish you to be covetous either for the poor or for guests, much less on the occasion of a larger household. Therefore let some old woman be chosen for you, not talkative, not wandering, not quarrelsome, not trifling; but one who has cultivated good morals and has had the testimony of truth from all. Let her guard the door of the cell, and either admit or keep out what she ought. Let her have under her care, for bearing burdens, a stronger girl who may carry water and wood, cook beans or vegetables; or if infirmity demands it, prepare better things. Let this one be kept under the discipline of the rod, lest perhaps by her levity your holy dwelling be polluted and your purpose blasphemed. Grant no access to boys or girls. There are certain women who are occupied in teaching girls, and turn their cell into a school. That one sits at the window, this one resides in the portico.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Illa intuetur singulas, et inter puellares motus nunc irascitur, nunc ridet, nunc minatur, nunc perculit, nunc blanditur, nunc osculatur, nunc flentem vocat pro verbere propius, palpat faciem, stringit collum, et in amplexum ruensnunc liliam vocat, nunc amicam. Qualiter inter hæc memoria Dei, nisi sæcularia ct carnalia, etsi non perficiantur, moventur tamen, ct quasi sub oculis depinguntur? Tibi utique duæ illæ sufficiant ad colloquium et ad obsequium.\n\nCAPUT VII. — Studeut silentio, et raro modesteque lo quatur.\n\nSilenlii gravitatem inclusas servandam præcipue suademus. Est enim in ea quies magna et fructus multus. Nam cultus justitiae silentium. Sicut ait Jeremius, Bonum eat cum silentio exspectare salutare Det. Kt iterum, Bonum est viro cum portaverit jugum (Thren. III, 26, 27): ut sedeat solus et taceat. Unde scriptum cst: Audi, Israel, et tace. Fac ergo quod ait propheta, Dixi, custodiam vias: ut nou delinquam in lingua mea. Posui ori meo custodiam (Psal XXXVII, I, 2). Sic inclusa timens casurn linguæ, quam secundum apostolum Jacobum nemo hominum domare potest (Jacobi m, 8), ponat custodiam ori suo, sola sedeat, et taccat ore; spiritu loquatur: et credat su non esse solam, quando sola est. Tunc cnim cum Christo est, qui nun dignatur in turbis esse cum ea. Sedeat ergo sola, taceat Christum audiens, et cum Christo loquens, ponat custodiam ori suo.","english":"She watches each one, and amid girlish stirrings now grows angry, now laughs, now threatens, now strikes, now coaxes, now kisses, now calls the weeping girl closer because of the blow, strokes her face, clasps her neck, and rushing into an embrace now calls her lily, now friend. How amid these things is the memory of God stirred—unless by secular and carnal things, even if they are not carried out, yet they are stirred and as it were painted before the eyes? For you, at any rate, let those two suffice for conversation and for attendance.\n\nCHAPTER VII. — Let her study silence, and speak rarely and modestly.\n\nWe especially urge that those enclosed keep the gravity of silence. For in it there is great rest and much fruit. For the cultivation of justice is silence. As Jeremiah says, It is good to wait in silence for the salvation of God. And again, It is good for a man when he has borne the yoke (Lam 3:26, 27): that he sit alone and be silent. Whence it is written: Hear, Israel, and be silent. Do therefore what the prophet says, I said, I will keep my ways: that I not offend with my tongue. I set a guard on my mouth (Ps 37:1, 2). Thus let the enclosed woman, fearing the fall of the tongue, which according to the apostle James no man can tame (Jas 3:8), set a guard on her mouth, sit alone, and be silent with her mouth; let her speak in spirit; and let her believe that she is not alone when she is alone. For then she is with Christ, who does not deign to be in crowds with her. Let her therefore sit alone, be silent hearing Christ, and speaking with Christ, let her set a guard on her mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Primum, ut raro loquatur; deinde quid loquatur, quibus, et quomodo loquatur, attendat. Raro liquatur, id ea certis et constitutis horis, de quibus postea dicemus. Quibus loquatur, id est certis personis, et quales ei fuerint designatæ. Quomodo loquatur, id est, humiliter, moderate, non alla voce, nec dura, nec blanda, ncc mixta risu. Nam si hoc ad quemlibet virum honestum non pertinet, quanto magis ad feminam? quanto magis ad virginem? quanto magis ad inclusam? Sede ergo, soror mea, et lace. Si compelleris loqui, partiri loqucrc, humiliter et modeste: sive de corporlium rerum neccessitate, sive de animai salute sermo incubuerit.\n\nCAPUT VIII. — Quibuscum personis loqui decet reclusam.\n\nJam nunc personas quibus loqui debet. designemus. Felix illa quæ nec maritum admibit, nullum virorum videre volens, nec alloqui. Sed quae nunc reclusarum hoc sequitur exemplum? Sufliciunt illis quas modo sunt, si hanc corporalem castitatem conservem, si non onusto ventre non extrahantur, si non fletus infamis parium edidcril. Quibus perpetuum, ne cum viris loquantur, indicere non possumus silentium, cum quibus honestius loqui possint, videamus. Ergo si Heri potest, provideatur in magno monasterio vel ecclesia presbyter aliquis senex, maturus moribus, cui raro, nisi de confessione et animæ ædificatione loquatur, a quo consilium accipiat in dubiis, in tribu lationibus consolationem.","english":"First, that she speak rarely; then let her attend to what she speaks, to whom, and how she speaks. She speaks rarely—that is, at fixed and appointed hours, of which we shall speak later. To whom she speaks—that is, to certain persons, and what sort of persons have been designated for her. How she speaks—that is, humbly, with restraint, not in a loud voice, nor harshly, nor flatteringly, nor mixed with laughter. For if this does not befit any honorable man, how much less a woman? how much less a virgin? how much less one enclosed? Sit therefore, my sister, and speak thus. If you are compelled to speak, let your speech be restrained, humble and modest: whether the conversation concerns the necessity of bodily things or the salvation of the soul.\n\nCHAPTER VIII. — With what persons a recluse ought to speak.\n\nNow let us designate the persons with whom she ought to speak. Happy is she who admits no husband, wishing to see no man, nor to speak to any. But what woman of the recluses follows this example now? Those who are as they now are suffice, if they preserve this bodily chastity, if they are not led forth with a burdened womb, if they do not bring forth the infamous weeping of their peers. Since we cannot impose perpetual silence upon them, that they not speak with men, let us see with whom they may more honorably speak. Therefore, if it can be done, let provision be made in a great monastery or church for some aged presbyter, mature in character, to whom she may speak rarely, except concerning confession and the edification of the soul, from whom she may receive counsel in doubtful matters, and consolation in tribulations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Verum quia inclusum membris malum illud, quod timcmus, plerumque suscitat, et emollit emortuam senectutem, nec ipsi manum suam tangendam præbeat vel palpandam. Nulla vobis de macie vultus, de exilitate brachiorum, de cutis asperitate sit cura.\n\nCAPUT IX. — Scribit vivendi formam reclusis rogatus a sorore.\n\nHæc tibi, soror (gratias Deo), dicenda non fuerant: sed quia nec solum propter te, sed etiam propter adolescentiores, qu:c similem vitam tuo consilio arripere gestiunt, hanc tibi formulam tradi voluisti, hæc interserenda putavi, si aliqua ntagni nominis vel bonæ æstimationis persona, abbas scilicet, vel prior cum inclusa loqui voluerit, aliquo præsente loquatur.\n\nCAPUT X. — De colloquio cum variis personis. Quid hac in re observandum a reclusa.\n\nNullam certe personam te frequentius visitare vellem, nec cum aliqua te crebrius visitante, familiare vellem tecum habere secretum. Periclitature enim fama virginis crebra certe alicujus personae salutatione, periclitatur ct conscientia. Nam quanto sæpius cumdem videris vultum, vel vocem audieris, tanto expressius ejus imago tuæ memoriæ imprimetur. Et ideo inclusa etiam facie vclata loqui debet cum viro, ct ejus cavere conspectum, cui cum timore solum debet pra'stare auditum. Nam eamdem viri vocem sæpe admittere, quibusdam periculosum esse non dubito.","english":"But because that evil which we fear, shut within the members, often stirs, and softens even lifeless old age, let her not yield her own hand to be touched or fondled. Let no care be yours about gauntness of face, about thinness of arms, about roughness of skin.\n\nCHAPTER IX. — He writes a rule of life for recluses, asked by his sister.\n\nThese things, sister (thanks be to God), need not have been said to you; but because you wished this formulary to be handed down to you not only for your own sake, but also for the sake of the younger women who desire to take up a like life by your counsel, I have thought these things should be inserted: if any person of great name or good repute—namely, an abbot or a prior—wishes to speak with a recluse, let him speak in the presence of someone.\n\nCHAPTER X. — On conversation with various persons. What the recluse must observe in this matter.\n\nCertainly I would not have you wish to visit any person more frequently, nor would I have you hold familiar secret converse with anyone who visits you more often. For the reputation of a virgin is endangered by frequent salutation by any person, and her conscience is endangered too. For the more often you see the same face or hear the same voice, the more distinctly will its image be imprinted on your memory. And therefore a recluse ought to speak with a man even with her face veiled, and to beware of his sight, to whom she ought to grant only hearing with fear. For I do not doubt that to admit the same man's voice often is dangerous to certain women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Adolescentium et suspectarum personarum devita colloquium; nec unquam lecum, nisi tu audientiam illius, qui tibi proprie loquatur: et hoc si certa necessitas poposcerit. Cum nullo itaque advenientium, praitcr episcopum, aut abbatem, vel magni nominis priorem, sine ipsius presbyteri licentia vel præcep io loquaris, ut difficultas loquendi tecum tihi præstet quietem. Nunquam inter te et quemlibet virunt quasi occasione exhibendæ charitatis, vcl nutriendi affectus, vel expetendæ familiaritatis aui amicitiæ spiritualis, discurrant nuntii: nec corum munuscula litterasque suscipias nee illis tua dirigas, prout moris est, puta zonas, marsupia, quæ diverso stamine ct subtegmine variata sunt, et cætera quoe hujusmodi adolescentioribus monachi per clericos mittunt, quod fomentum cst amoris illiciti, ct magni materia mali.\n\nCAPUT XI. — Operetur manibus, ornetur verecundia.","english":"Avoid the conversation of young and suspect persons; and never speak with anyone except the one who speaks to you properly, and only if clear necessity demands it. With none of those who come to you, therefore—except a bishop, an abbot, or a prior of great name—shall you speak without the permission or command of the priest himself, so that the difficulty of speaking with you may procure you quiet. Never let messengers run back and forth between you and any man, as if on the pretext of showing charity, or of nurturing affection, or of seeking familiarity or spiritual friendship; nor receive their little gifts and letters, nor send yours to them, as is the custom—for example, belts, purses woven with varied warp and woof, and other such things which monks send to younger persons through clerics, which is fuel for illicit love and material for great evil.\n\nCHAPTER XI. — Let her work with her hands, let her be adorned with modesty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Operare proinde ea, quæ vel neccesitas poscit, vel præscribit utilitas, ct corum prelium luis usibus cedat, quibus si non egueris, aut necessaria ecelesi.c, ant pauperibus, sicut diximus, tribuas. Ornet etiam omnes motus, omnes sermones inclusæ, verecundia, quae linguam compescat, iram mitiget, jurgia caveat. Quam cnim pudere decet honeste honesta loqui; quantæ impudentiæ est, ut inhonesta, licet lacessita injuriis aut stimulata furore, loquatur?\n\nCAPUT XII. — Reclusa verbis lacessita ut se gerere debet.\n\nInclusa igitur litiganti non respondcat, detrahenti non improperet, lacessenti non contradicat: sed in omnibus quæ in publico, vel in occulto aut objiciuntur, aut susurrantur, ex conscientiae serenioris arce contemnat, dicens cum Apostolo, Mihi autem pro minimo est ut a vobis judicer (I Cor. IV, 5). Supcr omnia enim inclusa studere debet, ut tranquillitatem spiritus, et pacem cordis jugiter retinens, illum sui pectoris æternum habeat inhabitatorem. de quo scriptum est, In pace factus est locus ejus (Psal. LXXV, 5). Et alias Dominus per prophetam, Super quem, inquit, requiescet spiritus meus, nisi '''per humilem et quietum, et timentem sermones meos (Isai. LXVI, 2)? Hunc sacratissimum mentis statum, non sdum stultiloquia evertunt, sed et pervertunt. Nihil tam esse tibi censeo sectandum, quam silentium.","english":"Work, therefore, at those things which either necessity demands or usefulness prescribes, and let the profit of these yield to your own uses; and if you have no need of them, give them, as we have said, either to the necessary needs of the church or to the poor. Let modesty also adorn all the movements and all the words of the enclosed woman—modesty which bridles the tongue, softens anger, and avoids quarrels. For how ashamed one ought to be to speak honest things honestly; how great an impudence it is to speak dishonest things, even when provoked by injuries or stirred by fury?\n\nCHAPTER XII. — How the enclosed woman, provoked by words, ought to conduct herself.\n\nLet the enclosed woman, therefore, not answer the quarreler, not reproach the detractor, not contradict the one who provokes her; but in all things which are either thrown up against her or whispered about her, in public or in secret, let her despise them from the citadel of a more serene conscience, saying with the Apostle: But to me it is a very small thing that I should be judged by you (1 Cor 4:5). For above all things the enclosed woman ought to strive to keep continually the tranquility of the spirit and the peace of the heart, and to have as the eternal inhabitant of her breast Him of whom it is written: In peace is His place made (Ps 75:5). And elsewhere the Lord through the prophet says: Upon whom, says He, shall my spirit rest, except upon the humble and quiet one, and the one who trembles at my words (Isa 66:2)? This most sacred state of mind, not only do foolish talkings overturn, but they also pervert. I judge that nothing is so much to be pursued by you as silence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"CAPUT XIII. — De tempore loquendi et tacendi.\n\nJam nunc tempus loquendi, ac tacendi tempus distinguamus. Igitur ab Exaltatione sanctæ Crucis usque ad Quadragcsimam, post completorium usque ad auroram silentium teneat: et tune dicta prima, si alud de diurna necessitate voluerit suggerere servicnti, paucis hoc faciat verbis; nihil cuiquam postea usque ad tertiam loquatur. Inter tertiam vero ct nonam, his qui supervenerint, prius si admittendi sunt, competenter respondeat, et ministris, quod placuerit, injungat. Post nonam sumpto cibo omne colloquium et dissolutionis materiam caveat, ne impingatur ei illud, quod scriptum est: Sedit populus manducare et bibere, et surrexerunt luderc (Exod. XXXII, 6). Porro vespertina laude soluta, cum ministra usque ad tempus collationis de necessariis conferat. Tempore vero Quadragesimæ inclusa semper silentium tcnere deberet: sed quia hoc durum impossibileque putatur, cuin confessore suo et ministra, rarius quam aliis temporibus, loquntur; ct cum mulio alio, nisi torte aliqua reverenda persona ex aliis provinciis supervenerit. Post Pascha vero usque ad tempus prædictum, a completorio usque ad solis ortum silentio custodito, cum horam primam in diurnis obsequiis celebraverit, cum ministris suis loquatur si oportuerit; cum super- ' venientibus, inter nonam et. vesperam.","english":"CHAPTER XIII. — On the time of speaking and of keeping silence.\n\nNow let us distinguish the time of speaking and the time of silence. Therefore, from the Exaltation of the Holy Cross until Lent, let her keep silence after compline until dawn; and then, at the first hour, if she wishes to suggest anything to her servant from the day's necessity, let her do so in few words; let her speak nothing to anyone afterwards until the third hour. But between the third hour and the ninth, to those who have come, if they are to be admitted, let her respond fittingly, and to her servants let her enjoin what pleases her. After the ninth hour, when food has been taken, let her beware of all conversation and occasion of dissolution, lest there be hurled at her that which is written: The people sat down to eat and drink, and rose up to play (Exod. 32:6). Further, when the evening praise has been concluded, let her confer with her servant about necessities until the time of collation. But in the time of Lent, she who is enclosed ought always to keep silence; but because this is thought hard and impossible, let her speak with her confessor and her servant, more rarely than at other times, and with no other at all, unless perhaps some reverend person from other provinces should arrive. But after Easter until the aforesaid time, with silence kept from compline until sunrise, when she has celebrated the first hour in the day's offices, let her speak with her servants if it is fitting; with those who arrive, between the ninth hour and vespers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Finita hora vesperarum, disponat cum ministris quod opus fuerit usque ad collutioncm.,\n\nC,PUT XIV. — Quibus exercitiis vacandum a calendis novemb. ad Quadragesimam.\n\nHis inspectis, operi manuum, lectioni et orationi certa tempora deputentur. Otiositas quinpc inimica est animæ, qunm pr:e omnibus cavere debet inclusa. Est cnm omnium malorum parens, libidinis artifex, pervagationum altrix, nutrix vitiorum, fomentum accdiæ, tristitiae incentivum. Ipsa pessimas cogitationes seminat, affectiones ilbciias quærit, suscitat desideria. Ipsa quictis fastidium parit, horrorem incutit cellae. Nunquam te improvidam, nunquam te spiritus inve. niat otiosam. Sed quia mens nostra, quæ in hac vita subdita est vanititi, nunquam in eodem statu perma- ' net; otiositas exercitiorum varietate fuganda est, et quies nostra quadam operum vicissitudine fulcienda. Itaque a calendis novembris usque ad Quadragesimam, secundum æstimationem suam, plus media nocte repauset: ct sic surgens cum qui potest dcvotione, secundum formam Regule beati Bcnedicii, nocturnas vigilias celebret, quibus mox succedat oratio: sccundum quod cam Spiritus sanctus adjuvcrit, aut protelare debet aut abbreviare. Caveat autem no prolixior oratio fastidium pariat. Utilius est enim sæpius orare breviter, quam semel nimis prolixe: nisi forte orationi devolio inspirata ipso nesciente, qui orat, prolongaverit.","english":"When the hour of Vespers is finished, let her arrange with the servants what work is needed until the washing.\n\nCHAPTER XIV. — What exercises are to be occupied from the Kalends of November to Lent.\n\nThese things having been examined, fixed times are to be assigned to manual work, reading, and prayer. Idleness is indeed the enemy of the soul, which the enclosed woman ought to guard against before all things. For it is the parent of all evils, the artificer of lust, the fosterer of wanderings, the nurse of vices, the fuel of sloth, the incentive of sorrow. It sows the worst thoughts, it seeks illicit affections, it stirs up desires. It breeds distaste for rest, it strikes terror of the cell. Never let the spirit find you improvident, never find you idle. But because our mind, which in this life is subject to vanity, never remains in the same state, idleness is to be put to flight by a variety of exercises, and our rest is to be supported by a certain alternation of works. And so from the Kalends of November until Lent, according to her own judgment, let her rest more than at midnight; and thus rising, with what devotion she can, according to the form of the Rule of blessed Benedict, let her celebrate the night vigils, to which prayer should soon succeed; according as the Holy Spirit shall help her, she ought either to prolong it or to shorten it. But let her beware lest a longer prayer breed distaste. For it is more useful to pray briefly more often than once too prolixly: unless perhaps devotion inspired by the Spirit has prolonged the prayer, he who prays not knowing it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Post orationem in honorem Virginis debitum solvat officium, sanctorum commemorationes adjiciens. Cave autem ne de numero Psalmorum, vel commemoratione, aliquam tibi legem imponas; sed quamdiu lc Psalmi delectant, utere illis. Si tibi cœperint esse oncrosi, transi ad lectionem: quæ si fastidium ingerit, surge ad orationem: sic ad opus manuum, his fatigata, pertransiens, ut salubri alternatione spiritum recrees, et pellas acediam. Finitis commemorationibus quarum numerum non propositioni, vel voci necessitas extorqueat, sed inspirans devotio dictat; tempus quod restat usque ad auroram, operi manuum cum psalmoruin modulatione deserviat. Albescente aurora matutinas laudes cum horæ primæ orationum hymnis persolvat: et sic in alte natione lectionum, Psalmorum quoque prout ea devotio variaverit, tertiam exspectet, qua dicta in opere manuum usque ad horam nonam occupetur. Cibo autem sumplo et gratiarum actionibus Deo solutis, ad præscripiam mansuetudinem redeat spiritualibus exercitiis opus corporale intermittens usque ad vesperas. Tacto autem arvo intervallo aliquam lectionem dc Vitis Patrum vel institutis vel miraculis eorum sibi secretius legat: ut orta ex his aliqua compunctione, in quodam fervore spiritus completorium dicat; ut cum pleno pectore devotionis lectulo membra componat: illa sane quae litteras non intelligit, operi manuum diligentius insistat.","english":"After the prayer, let her pay the due office in honor of the Virgin, adding the commemorations of the saints. But take care lest you impose upon yourself any fixed rule concerning the number of Psalms or the commemoration; rather, as long as the Psalms delight you, use them. If they begin to be burdensome to you, pass over to reading; if reading brings you weariness, rise to prayer; and so, when wearied by these, pass on to manual work, that by a healthful alternation you may refresh your spirit and drive away acedia. When the commemorations are finished—whose number not the requirement of your purpose or voice should extort, but inspiring devotion should dictate—let the time that remains until dawn be devoted to manual work with the singing of Psalms. As dawn whitens, let her pay the morning lauds with the hymns of the prayers of the first hour; and so, in the alternation of readings and likewise of Psalms, as devotion varies them, let her await the third hour; when it has been said, let her be occupied in manual work until the ninth hour. But when food has been taken and thanksgivings have been paid to God, let her return to the prescribed meekness, interrupting bodily work for spiritual exercises until Vespers. Moreover, at the fitting interval, let her read somewhat more privately a reading from the Lives of the Fathers, or their Institutes, or their miracles, so that, with some compunction arising from these, she may say Compline in a certain fervor of spirit, and so that with a heart full of devotion she may compose her limbs on the bed. But she who does not understand letters should apply herself more diligently to manual work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Ita ut cum paulatim fuerit faiigata, surgat et genua flectat, et breviter oret Dominumsuum, et statim opus, quod intermiserat, resumat: et hoc faciat tempore scilicet utroque lectionis ct laboris, Dominicam orationem crebrius inter opera eadem repetens: et si quos psalmos voluerit, interserens.\n\nCAPUT XV. — De exercitiis a Pascha ad calendas novembris.\n\nA Pascha vcro usque ac prædictas calendas sic surgat ad vigilias, ut linitis nocturnis hymnis ei opationibus, parcissimo intervallo præmisso, matutinas incipiat. Quibus expletis usque ad plenum solis ortum orationibus vacet et psalmis, et tunc dicta prima sacrificium diurni operis inchoet, usque ad horam tertiam: in lectione ci oratione usque ad sextam spiritum occupet. Post sextam sumpto cibo, pauset in lectulo suo usque ad nonam: et sic usque ad vesperam manibus operetur. Post vesperam vepo orationibus vacet et psalmis, horam collationis ila temperans, ut aute solis occasum lectulus membra recipiat. Cavendum enim est omn! tempore ne totam diei lucem nox, autequam dormitum eat, suis obducat tenebri s, et dormire cogatur cum vigilare debet.","english":"So that when she has gradually grown weary, she may rise and bend the knee, and briefly pray to her Lord, and at once take up again the work she had interrupted; and let her do this, to be sure, in both times of reading and of labor, repeating the Lord's Prayer frequently amid these same works; and if she wishes, inserting certain psalms.\n\nCHAPTER XV. — On the exercises from Easter to the Kalends of November.\n\nBut from Easter until the aforesaid Kalends, let her rise for vigils in such a way that, when the nocturnal hymns and prayers have been completed and a very brief interval has been allowed, she begins Matins. When these are finished, let her devote herself to prayers and psalms until the full rising of the sun, and then, having said Prime, let her begin the sacrifice of the day's work, until the third hour; in reading and prayer let her occupy her spirit until Sext. After Sext, having taken food, let her rest on her bed until None; and so until evening let her work with her hands. After Vespers, however, let her devote herself to prayers and psalms, so tempering the hour of the collation that before sunset her bed may receive her limbs. For at all times it must be guarded against that night, before she goes to sleep, should draw over the whole light of day with its darkness, and that she be forced to sleep when she ought to be awake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"CAPUT XVI. — De quadragesimali jejunio.\n\nDe tempore quadragesimali locuturi, primo excellentiam ejus credimus commendandam. Cnm multa sunt Christianorum jejunia, omnibus excellit quadragesimale jejunium, quod divina auctoritate non singulis quibuscumque personis, non illius vel illius ordinis hominibus, sed omnibus indicitur Christianis. Habet autem testimonium excellentiæ a Lege, a Prophetis et ab Evangelo. Nam Moyses famulus Dui jejunavit quadraginta diebus et quadraginta noctibus, ut legem Domini accipere mereretur. Helias autem pro pheta cum manducasset de pane subcinericio, aquariique bibisset, quam angelus ei ministraverat; jejunavit quadraginta diebus et quadraginta noctibus, et tunc vocem Domini audire promeruit. Dominus et Salvator noster cum jejunavit quadraginta diebus et quadraginta noctibus, superavit tentalorem, ct accesserunt Angeli et ministrabant ei.","english":"CHAPTER XVI. — On the Lenten Fast.\n\nSince we are about to speak of the Lenten season, we believe its excellence must first be commended. For though there are many fasts of Christians, the Lenten fast excels them all, because by divine authority it is enjoined not on any particular persons, nor on the men of this or that order, but on all Christians. It has testimony of its excellence from the Law, from the Prophets, and from the Gospel. For Moses, the servant of God, fasted forty days and forty nights, that he might be found worthy to receive the law of the Lord. Elijah the prophet, moreover, when he had eaten of the bread baked in ashes and drunk of the water which the angel had ministered to him, fasted forty days and forty nights, and then was found worthy to hear the voice of the Lord. Our Lord and Savior, when he had fasted forty days and forty nights, overcame the tempter, and the angels came and ministered to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"CAPUT XVII. — Persequitur de virtute jejunii.\n\nEst ergo jejunium contra omnia tentamenta et peccabilem statum. In omni tribulatione utile refugium, omnibus nostris irrefragabile fulcimentum. Quantæ autem virtutis sit jejunium ipse Christus non tacuit, cur dæmonem qui lunaticum invaserat, ejicere non potuerunt. lloc genus, inquit, dæmoniorum non potest ejici, nisi in oratione et jejunio (Marc. IX, 28).\n\nCAPUT XVIII. — De significatione Quadragesimæ.\n\nLicet autem religionis comes semper debeat esse jejunium, sine quo castitas tuta esse non potest; hæc tamen quadragesimalis observatio magnum in se continet sacramentum. Primus locus habitationis nostræ paradisus fuit. Secundus mundus iste plenus ærumnis. Tertius in cœlo cum Angelis et Spiritibus. Significari autem isti quadraginta dies totum tempus, ex quo pulsus est Adam de par;diso usquead ultimum diem, in quo plene liberabuntur ab hoc exsilio. IIic autem sumus in timore, in labore, in dolore, projecti a facie oculorum Dei, exclusi a gaudiis paradisi, jcjuni ab alimento cœlesti: st mper autem debemus hanc miseriam nostram considerare, ct deplorarc, et ostendere in operibus no tris quod sumus advenæ et peregrini in mundo.","english":"CHAPTER XVII. — He continues on the virtue of fasting.\n\nFasting is therefore against all temptations and the state of sinfulness. In every tribulation it is a useful refuge, and for all our affairs an unshakeable support. Moreover, Christ Himself did not keep silent about how great the virtue of fasting is, when they could not cast out the demon that had seized the lunatic. He said, This kind of demon cannot be cast out except in prayer and fasting (Mark 9:28).\n\nCHAPTER XVIII. — On the meaning of Lent.\n\nAlthough fasting ought always to be the companion of religion, without which chastity cannot be safe, yet this observance of Lent contains within itself a great mystery. The first place of our dwelling was paradise. The second is this world, full of hardships. The third is in heaven with the Angels and Spirits. Now those forty days signify the whole time from which Adam was driven out of paradise until the last day, on which they shall be fully freed from this exile. But here we are in fear, in labor, in sorrow, cast out from the face of God's eyes, shut out from the joys of paradise, fasting from heavenly food; and we ought always to consider this misery of ours, and lament it, and show by our works that we are strangers and pilgrims in the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Sed quia hoc facile non potest humana fragilitas, constituit Spiritus sanctus tertium tempus, quo id faciamus, et quasdam observationes in Ecclesia fieri ordinavit, quibus ipsius temporis causam animadvertere valeamus. Nam ubi ostendit nos pulsos esse, adjectus morti propter verbum quc dixit Dominus ad Adam, cum cum expelleret de paradiso; cum cinerum aspersione dicitur nobis, Pulvis es, et in pulverem reverteris (Gen. 111, 19). Ut sciamus etiam, quod in hoc exsilio negatur nobis vibio Dei, appendtur velum inter nos et sancta sanctorum. Verum ut reducamus ad memoriam, quod longe sumus ab corum societate de quibus scriptum cst; Beati qui habitant in domo tua, Domine; in sæcula sæculorum laudabunt te ( Psal. LXXXIII, 5); usitatum verbum landis intermittimus. Quod vero nos ipso hoc altiori jejunio constringimur, recordari nos facit, quod in hac vita cœlesti pane non satiamur. In hoc ergo tempore omnis christianus aliquid addere dicitur solitis obsequ is, ct diligentius atque frequentius circa cordis et oris custodiam occupari. Sed inclusa maxime institutionis temporis hujus rationem multo melius intelligit, quanto eam in propria vita sua expressius recognoscit. In his proinde sacris orationibus quibus Christo placere præcipue desideramus, totam se Dco vovtat atque sanctificet.","english":"But because human frailty cannot easily do this, the Holy Spirit established a third season in which we may do it, and ordained that certain observances be kept in the Church, by which we may be able to perceive the reason for that season itself. For where he shows that we have been driven out, there is added, concerning death, on account of the word which the Lord spoke to Adam when he expelled him from paradise; with the sprinkling of ashes it is said to us, Dust you are, and to dust you shall return (Gen. 3:19). So that we may know also that in this exile the vision of God is denied us, a veil is drawn between us and the holy of holies. But to bring back to our memory that we are far from the fellowship of those of whom it is written, Blessed are they who dwell in your house, O Lord; for ever and ever they will praise you (Ps. 83:5), we interrupt the customary word of praise. And in that we are constrained by this more profound fast itself, it makes us remember that in this life we are not satisfied with the bread of heaven. In this season, therefore, every Christian is said to add something to his customary duties, and to be occupied more diligently and more frequently with the guarding of the heart and the mouth. But she who is enclosed understands the reason of this season of instruction far better, the more expressly she recognizes it in her own life. In these sacred prayers, then, by which we especially desire to please Christ, let her vow and sanctify herself wholly to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Omnes delicias respuat, omnes confabulationes abjurct; et quasi dies nuptiarum hoc tempus existimans, ad amplexus Christi omni ax iditate suspiret. Frequentius solito incumbat orationi. crebrius se pedibus Jesu prosternat, crebra nominis illius repetitione compunctionem excitetlacrymas provocet, cor ab omni vagatione compescat. Fimtis itaque sacris vigiliis intervallum, quod a nocturnis laudibus dividit matutinas, orationi ct meditationi observiat. Dictaque post matutinas prima usque ad plenam tertiam psalmis ac lectionibus vacet. Tertiæ vero horæ laude COli: pleta, operi mannum usque ad horam anam devota insistat, breves per intervalla orationes inscrens: dicta post hoc vespera corpus reficiet, et sic tempus compl torii allens exspectet.\n\nCAPUT XIX. — De cibi et polus qualitate et quantitule.\n\nJam de cibi et potus qualitate vel quantitate, ex abundanti quidem tibi legem imponere, soror, que ab ipsa infantia usque ad senectutem, quæ nunc tua membra debilitat, parissimo cibo vix corpus sustentas: pro aliis cum quibus id utile futurum arbitrans, certam de his præscribere regulam tentabo. Beatus Benedictus libram panis et heminam potus concedit monacho: quod nos inclusis delicatioribus non negamus; adolescentibus tamen ju corpore robustis, ab omni quod inebriare potest, abstinere utilissimum est. Panem nitidum et cibos delicatos, quasi impudicitiæ venenum evitet.","english":"Let her reject all delicacies, renounce all idle talk; and esteeming this time as the day of her wedding, let her sigh with all eagerness for the embraces of Christ. Let her apply herself to prayer more frequently than usual, prostrate herself more often at the feet of Jesus, stir up compunction by frequent repetition of his name, provoke tears, and restrain her heart from all wandering. Therefore, the sacred vigils being ended, let her devote the interval that separates Matins from Lauds to prayer and meditation. And after Lauds, let her be free for psalms and readings from the first hour until the full third hour. But when the praise of the third hour is completed, let her apply herself devotedly to the work of her hands until the ninth hour, inserting brief prayers at intervals; after this, at Vespers, let her refresh her body, and so, awaiting the time of Compline, let her keep it.\n\nCHAPTER XIX. — On the quality and quantity of food and drink.\n\nNow concerning the quality or quantity of food and drink, indeed, sister, to impose a rule upon you out of abundance—you who from infancy itself even to old age, which now weakens your limbs, scarcely sustain your body with the most sparing food—I shall attempt, on behalf of others, judging it will be useful for them, to prescribe a certain rule concerning these matters. Blessed Benedict grants a monk a pound of bread and a measure of drink; which we do not deny to cloistered women, who are more delicate; nevertheless, for the young who are robust in body, it is most useful to abstain from everything that can intoxicate. Let her avoid fine white bread and delicate foods as the poison of unchastity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Sic necessitati consulat, ut ct famem repellat, et appetitum non salici. Itarque quæ ad perfectiorem abstinentiam progredi non valcut, libra panis et hemiua laulioris potus contentæ sint: sive bis comedant, sive semel. Unum habeant de oleribus vel leguminibus pulmentum, vel certe de farinaccis. Cui modicum olei, vel butyri vel lactis injiciens, hoc condimento fastidium repellat. Et hoc ei, si ca dic cœnatura est, sufficiat. Ad cœnam vero Narum lactis sibi vel piscis modicum, vel aliquid hujusmodi si praesto fucrit, apponat. Uno genere cibi cententa cum pomis ct herbis crudis, si quas habucrit, hæc ipsa si semel comederit in dic, prælibato pulmento possunt apponi. In vigiliis sanctorum tamen ct Quatuor Temporum jejuniis, omnium etiam feriat unt quarta ct sexta, extra Quinquagesimam in cibo quadragesimali jcjuueL. In Quadragesima vero unum quotidie ci sufficiat pulmentum. il nisi infirmitas impediat, feria sexta in pane ct aqua jejunct. Ab Exaltatione sanctæ Crucis usque ad Quadragesimam semel in die hora nona reficiat. In Quadragesima, dicta vespera, jejunium solvat. A Pascha usque ad Pentecosten ad sextam prandeat, et ad prandium silentium teneat: quod etiain tota æstate faciet,,teter ferias quarta et sexta, et solemnibus jejuniis. Diebus autem quibus jejunat, liccat ci in æstate pro somno meridiano et inter matutinas et primam modicum quictis indulgere corpusculo.","english":"Let her thus provide for necessity that she both repel hunger and not satisfy appetite. And therefore those who cannot advance to more perfect abstinence, let them be content with a pound of bread and a half-measure of rather thin drink, whether they eat twice or once. Let them have one dish of vegetables or legumes, or certainly of things made from flour. Adding to it a little oil, or butter, or milk, let her drive away distaste with this seasoning. And let this suffice her, if she is to dine on that day. But for supper, let her set before herself a little of milk or fish, or something of this kind, if it be at hand. Content with one kind of food, with apples and raw herbs, if she has any, these same things, if she has eaten once in the day, can be set out after the dish has been tasted beforehand. In the vigils of the saints, however, and in the fasts of the Quattuor Tempora, and also on the fourth and sixth ferias of all weeks, outside Quinquagesima, let her fast on Lenten food. In Quadragesima, however, let one dish daily suffice her. And unless infirmity hinder, let her fast on the sixth feria on bread and water. From the Exaltation of the Holy Cross until Quadragesima, let her refresh herself once in the day at the ninth hour. In Quadragesima, when vespers have been said, let her break her fast. From Pascha until Pentecost, let her dine at the sixth hour, and at dinner let her keep silence; which she will also do throughout the whole summer, except on the fourth and sixth ferias and on solemn fasts. But on the days when she fasts, let it be permitted her in summer, in place of the midday sleep, and between matins and prime, to indulge her little body with a little rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"CAPUT XX. — De vestimentis et calceamentis.\n\nPorro talia ei vestimenta sufficiant quae frigus rcpellant. Grossioribus ptliiciis utatur, et pellibus proI tcr hiemem; propter æstatem autem unam habeat tunicam: utroque vcro tempore duas de stupacio camisias vel staminas. Velamen capitis non sit de panno subtili vel pretioso, scd mcdiocri nigro: ne videatur colore vario affectare decorem. Calceamenta, pedilles, calgas, quantum satis fuerit habeat. Et paupertatis sua: custos sollicite consideret, ut etiam aliquantulum minus habeat qnam indulgere sibi possit justa necessitas. Hæc, soror charissima, de exterioris hominis conversatione non pro antiquitatis fervore, sed pro hujus nostri temporis spatio te compellente conscripsi, infirmis temperatur quemdam modum vivendi proponens, fortioribus ad perfectiora progrediendi libertatem relinquens.","english":"CHAPTER XX. — On Clothing and Footwear.\n\nFurthermore, let such clothing suffice for her as repels the cold. Let her use coarser hides, and skins for winter; but on account of summer let her have one tunic; but in both seasons let her have two shifts or linen garments of tow. Let her head-covering not be of fine or precious cloth, but of ordinary black, lest she seem to affect beauty by varied color. Let her have shoes, socks, and leggings as much as will be sufficient. And let the guardian of her poverty carefully consider that she have even a little less than just necessity could allow her. These things, dearest sister, concerning the conduct of the outer man, I have written, not out of the fervor of antiquity, but for the span of this our time, with you compelling me, proposing a certain manner of living tempered for the weak, and leaving to the stronger the freedom to advance to more perfect things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"CAPUT XXI. — Solitudo cal hominum consortio præ fcrenda propter conservationem virginitatis.\n\nSed jam nuuc audiat ct intelligat verba mea, qu:.cumque abrenuntians mundo vitam hanc solitariam elegerit, abscondi desiderans, nun videri, et quasi mortua saeculo in spelunca Christo consepeliri. Primum tibi solitudinem bominuin debeas præferre consortio, diligcuter attende. Virgo, inquit Apostolus, cogitat quæ sunt Deit quomodo placeat Deo, ul ait sancta corpore ac spiritu (I Cor. VII, 34). Voluntarium hoc sacrificium est, oblatio spontanea, ad quam non lea impellit. Sed necessitas cogit, non urget præceptum. Unde Dominus in Evangelio: Qui potest capere, capiut (Matth. xix, 12). Quis potest? Ille certe cui Dominus hanc inspiraverit voluntatem et præstiterit facultatem. Primum igitur ut virgo, honum proposituri tuuin ipsi qui inspiravit cum summa devotione cordis commenda, intentissima oratione deposcens, ut quod impossibile est per meritum, facile sentiat prr gratiam. Cogita semper, quam pretiosum thesaurum iu quam fragili vasculo portes, ct quam mercedem, quam gloriam, quam coronam virginitas servata ministret. Quam insuper poenam, quam confusionem, quam damnationem importet amissa, indesinenter animo revolve. Quid hoc pretiosius thesauro? quo cœlum emitur, quo angelus delectatur, cujus ipse Christis cupidus cst, quo illicitur ad amandum, el ad præstandum provocatur, quid?","english":"CHAPTER XXI. — Solitude Is to Be Preferred to the Company of Men for the Preservation of Virginity.\n\nBut now let her hear and understand my words, whoever she is who, renouncing the world, has chosen this solitary life, desiring to be hidden, not to be seen, and as one dead to the world to be buried with Christ in a cave. First, you must prefer solitude to the company of men; attend diligently. The virgin, says the Apostle, thinks on the things of God, how she may please God, that she may be holy in body and spirit (1 Cor. 7:34). This is a voluntary sacrifice, a spontaneous offering, to which no law compels. But necessity constrains, not a precept urges. Whence the Lord in the Gospel: He who can take it, let him take it (Matt. 19:12). Who can? Surely the one to whom the Lord has inspired this will and granted the ability. First, therefore, as a virgin, commend your good purpose to Him who inspired it, with the utmost devotion of heart, earnestly praying that what is impossible by merit she may readily perceive by grace. Always consider how precious a treasure you carry in how fragile a vessel, and what reward, what glory, what crown the preservation of virginity bestows. Moreover, what punishment, what confusion, what damnation its loss brings, revolve unceasingly in your mind. What is more precious than this treasure? By it heaven is bought, by it the angel is delighted, for which Christ Himself longs, by which He is enticed to love, and provoked to bestow—what?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"audeo dicere, scipsum ct omnia sua. Itaque nardus virginitatis tuæ etiam in cœlestibus dans odorem suum, facit ut concupi eat rex decorem tuum, et ipse cst Dominus Deus tuus. Vide qnalem tilii sponsum elegeris, qualem tibi amicum attuleris. Ipse est speciosus forma præ filiis hominum. Speciosior etiam sole et super omnem stellarum pulchritudinem. Spiritus ejus super mel dulcis, ct hxreditas ejus super mel et favum. Longitudo in dextera ejus, et in sinistra ejus divitiæ et gloria. Ipse te jam elegit in sponsam. Sed non coronabit nisi probatam. Et dicit Scriptura: Qui non eat tentatus, non est probatus (Eccli. XXXIV, 9). Virginitas aurum est, cella fornax, conflator diabolus, ignis tentatio, caro virginis vas luteum in quo aurum reconditur, nec vas ulterius a quolibet artifice reparatur.\n\nCAPUT XXII. — Ut virginitatis propositum religiose custodiendum.","english":"I dare to say, himself and all that is his. Therefore the nard of your virginity, giving forth its fragrance even in the heavenly places, causes the king to desire your beauty, and he himself is the Lord your God. See what a bridegroom you have chosen for yourself, what a friend you have brought to yourself. He is beautiful in form above the sons of men. More beautiful even than the sun and beyond all the beauty of the stars. His spirit is sweeter than honey, and his inheritance is beyond honey and the honeycomb. Length is in his right hand, and in his left are riches and glory. He has already chosen you as his bride. But he will not crown you unless you are proven. And the Scripture says: He who has not been tested is not proven (Sirach 34:9). Virginity is gold, the cell is the furnace, the devil is the refiner, temptation is the fire, the virgin's flesh is the clay vessel in which the gold is hidden, nor is the vessel any longer repaired by any craftsman.\n\nCHAPTER XXII. — That the Purpose of Virginity Is to Be Religiously Guarded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Hæc virgo jugiter cogitans pretiosissimum virginitatis thesaurum, qui tam utiliter possidetur, tam irrecuperabiliter amittitur, summa diligentia, summo cum timore custodiat. Cogitet sine intermissione ad cujus ordinatur thalamum, ad cujus præparatur arnplexum: proponat sibi agnum quem sequi hahet, quocumque ier:t. Contempletur beatissimam Mariam præcedentem choros virginum, et præcinentem dulce illud cnm virginitatis tympano, canticum, quod nemo potest canere nisi utriusque sexus virgines. De quibus scriptum est: Hi sunt qui cum mulieribus non sunt coinquinati; virgines enim sunt (Apoc. XIV. 4). Nee sic hoc dictum æstimes, quasi nOli vir sine muliere, aut nmlicr sinc viro possit foedari. Cum detestandum illud scelus, quo vir in virum, vel femina in feminam, omnibus flagitiis damnabilius ju dicetur. Sed et absque alienas carnis consortio virginitas plerumque corrumpitur, castitas violatur. Si vehementior ætus carnem concutiens voluntatem sibi subdiderit, et rapuerit membra, cogite virgo super omnia sua sanctificata Deo, incorrupta Christo, Spiritui sancto dedicata. Indignum judicet quod Christi est, tradere satanæ, et virginea ejus menbra crubescat vel simplici motu maculari.","english":"Thinking continually of the most precious treasure of virginity, which is possessed so profitably and lost so irretrievably, let this virgin guard it with the utmost diligence and the utmost fear. Let her think without ceasing of whose bridal chamber she is destined for, for whose embrace she is being prepared; let her set before herself the lamb whom she is to follow wherever he goes. Let her contemplate the most blessed Mary going before the choirs of virgins and singing before them that sweet song with the timbrel of virginity, which no one can sing except the virgins of both sexes. Of these it is written: These are they who have not defiled themselves with women; for they are virgins (Rev. 14:4). Nor should you think this is said as if a man without a woman, or a woman without a man, could be defiled. For that detestable crime, in which a man with a man, or a woman with a woman, is judged more damnable than all outrages. But even without intercourse with another's flesh, virginity is often corrupted and chastity violated. If a more violent heat, shaking the flesh, has subjected the will to itself and seized the members, let the virgin think that above all her own things she has been sanctified to God, kept incorrupt for Christ, dedicated to the Holy Spirit. Let her judge it unworthy that what is Christ's be handed over to Satan, and let her blush that her virginal members be stained even by a simple motion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"CAPUT XXIII. — Castitatis dispendium in mensa timendum, et in colloquiis.\n\nItaque proinde in virginitatis suæ custodiam totum animum tendat. Cogitationes expendat, ut virtutis hujus perfectionem esuriens, famen delicias putet, divitias paupertatem. In cibo, in potu, in somno, in sermone semper timeat dispendium castitatis, nc si plus debito carni reddiderit, vires præbeat adversario, et occulto nutriat hostem. Sedens igitur ad mensam decorem pudicitiæ mente revolvat, et ad ejus perfectionem suspirans cibos fastidiat, potum exhorreat, ctiam quod sumendum necessitas judicaverit, aut ratiu dictaverit, cum dclore aut pudore, aliquando cum lacrymis sumat. Si ei sermo fuerit cum aliquo, sen,.. per metuat aliquid audire, quod vel modicum serenitatem castitatis obnubilet; deserendam se a gratia non dubitet, si vel unum verbum contra honestatem proferat.","english":"CHAPTER XXIII. — The loss of chastity must be feared at table and in conversation.\n\nAnd so, therefore, let her direct her whole mind to the guarding of her virginity. Let her weigh her thoughts, so that, hungering for the perfection of this virtue, she may regard hunger as luxury and poverty as riches. In food, in drink, in sleep, in speech let her always fear the loss of chastity, lest if she give back to the flesh more than is due, she supply strength to the adversary and secretly nourish the enemy. Sitting therefore at table, let her turn over in her mind the beauty of modesty, and sighing for its perfection, let her loathe food, shrink from drink; even what necessity has judged must be taken, or reason has dictated, let her take with grief or shame, sometimes with tears. If she has speech with anyone, let her fear to hear anything that may cloud even slightly the serenity of chastity; let her not doubt that she is forsaken by grace if she utters even one word against what is honorable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"CAPUTXXIV. — Ante somnum conscieutia excutienda, et dolendum de peccatis.\n\nProstrata lectulo pudicitiam luam commenda Dco, et sic signo crucis armata revolve animo quomodo die Illo vixisti, si verbo, si operc, si affectu Domini tui oculos oflendisti; si levior, si otiosior, si negligentior dubito fuisti; si plus cilio crudior, potu dissolutior metas necessitatis excessisti. Si subreptum tibi aliquid horum deprehendis, suspira, pectus tundc; et hoc sacrilicio vespertino tuo reconciliatam sponso sponsus sxcipiat.\n\nCAPUT XXV.—In tentationibus impudicis recogitanda virpinis Agnetis historia.\n\nSi vigilanti subito, aut quicte soporis, ant arte tenlatoris calor corporis fuerit excitatus, et in somnum callidus hostis invexerit, diversisque cugilalionihus quictem pudiciti:c infestaverit, proposueritque delicias, vitae durioris horrorem incusserit; veniat libi in mentem beatæ virginis, quae in tenera relate tam crebro reportavit do impiissimo hoste triumphum. Cogiti Agnem beatissimam a qua aurum, argentum, vestes pretiosissimam, lapides pretiosi et tota sæcularis gloriæ pompa quasi quaedam stercora sunt reputata. Vocata ad tribunal non abfuit; blandiebatur judex, contempsit; minabatur, irrisit, magis metuens ne parceret quam ne puniret: fœdumque lupanar vertit in oratorium: quod cum virgine ingrediens ange lus lucem illudit tenebris, et insectatorem pudicitiæ morte multabat.","english":"CHAPTER XXIV. — Before sleep, conscience must be examined, and sins must be grieved over.\n\nLying upon your bed, commend your chastity to God, and thus, armed with the sign of the cross, consider in your mind how you lived that day: whether by word, by deed, or by affection you offended the eyes of your Lord; whether you were too light-minded, too idle, too negligent; whether you were more sluggish than was fitting, or more dissolute in drink than was fitting, so that you exceeded the bounds of necessity. If you find that any of these things has crept upon you, sigh, strike your breast; and may your spouse receive you, reconciled to your evening sacrifice.\n\nCHAPTER XXV. — In impure temptations, the story of the virgin Agnes must be recalled.\n\nIf, while you are awake, or suddenly from the quiet of sleep, or by the craft of the tempter, the heat of the body is aroused, and the cunning enemy has brought it into sleep, and with various allurements has assailed the rest of chastity, and has set delights before you, and struck into you a horror of a harsher life; let the blessed virgin come into your mind, who in her tender age so often carried off the triumph from the most impious enemy. Think on the most blessed Agnes, to whom gold, silver, precious garments, precious stones, and the whole pomp of worldly glory were reckoned as so much dung. When called to the tribunal, she was not absent; the judge coaxed, she despised him; he threatened, she laughed him to scorn, fearing more that he might spare her than that he might punish her: and she turned the foul brothel into an oratory: entering it with the virgin, the angel mocked the light with darkness, and punished the pursuer of chastity with death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Si igitur et tu oraveris, et contra libidinis incentorem lacrymarum tuarum arma lev:.veris, non certe angelus luo casto deerit cubiculo, qui prostibulo non defuit. Merito beatam Agnem ignis iste materialis nequivit adurere, cui carnis flamma tepucrat, quam ignis succenderat charitatis. Quotiescumque nequam spiritus illicita quæque suggesserit, vehementior incubuerit æstus; illum qui serutatur corda et renes, scito esse præsentem, ct sub ejus oculos esse quidquid agis vel cogitas. Habe proinde reverentiam Domino, quem tibi assistere. non dubites, ct deprædatori responde: Angelum habeo amatorem, qui nimio zelo custodit corpus meum. Adjuvet conatum tuum in tali necessitate disereta abstinentia. Qnia ubi multa carnis afflictio, aut nulla, aut parva aliqua potest esse delectatio.\n\nCAPUT XXVI. — Castitas in juvenili ætate sine magna. cordis et corporis attritione non stat integra.","english":"If therefore you too have prayed, and have raised the arms of your tears against the instigator of lust, surely the angel will not be absent from your chaste chamber, he who was not absent from the brothel. Justly could that material fire not burn blessed Agnes, for whom the flame of the flesh had grown cold, whom the fire of charity had set ablaze. Whenever the wicked spirit suggests anything unlawful, whenever the heat presses more vehemently, know that he who searches hearts and reins is present, and that whatever you do or think is beneath his eyes. Therefore hold reverence for the Lord, whom you should not doubt stands by you, and answer the plunderer: I have an angel as my lover, who with exceeding zeal guards my body. Let discreet abstinence aid your effort in such necessity. For where there is much affliction of the flesh, delight can be either none or but small.\n\nCHAPTER XXVI. — Chastity in youthful age does not remain intact without great attrition of heart and body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Nemo se palpet, nemo blandiatur sibi, nemo se fallat. Nunquam ab adolescentibus sine magna cordis contritione et carnis afflictione castitas conquiritur, vel servatur, quæ plerumque aegris vel senibus periclitatur. Nam licet continentia donum Dei sit, et nemo possit esse continens, nisi Deus det, nec ullis nostris rneritis donum hoc, sed ejus gratuitæ sit gratiæ ascribendum; illos tamen tanto dono indignos judicail, qui aliquid laboris pro eo subire detrectant, volentes inter licias casti esse, inter epulas continentes; inter pueros et pucllas conversari, et non tentari; in comessationibus et ebrietatibus foedis distendi humoribus, et non coiuquinari; ligare visum suum cum flammis, et non exuri. Diflicile hoc utrum aut inpossibile, tu videris.\n\nCAPUT XXVII. — De monacho stimulum carnis duris macerationibus vix comprimente, non penitus exstin guente.","english":"Let no one flatter himself, no one coax himself, no one deceive himself. Never is chastity acquired or preserved by the young without great contrition of heart and affliction of the flesh, chastity which is often imperiled even in the sick and the old. For although continence is a gift of God, and no one can be continent unless God grants it, and this gift is to be ascribed not to any merits of ours but to His free grace, nevertheless I judge those unworthy of so great a gift who refuse to undergo any labor for its sake, wishing to be chaste among delicacies, continent among feasts; to converse among boys and girls and not be tempted; to be distended with foul humors in revelries and drunkenness and not be defiled; to bind their sight with flames and not be burned. Whether this is difficult or impossible, you must judge.\n\nCHAPTER XXVII. — Concerning the monk who scarcely suppresses the sting of the flesh by harsh macerations, and does not utterly extinguish it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Novi ego monachum, qui cum initio suæ conversionis, tam naturalibus incentivis, tam violentia vitiosc consuetudinis, tam suggestionc callidi hostis tentaretur, ut pudicitiam suam periclitari limerct, erexit se contra se, et adversus suam carnem suavissimum concipiens odium nihil magis quam quod ad eam afFectaret, expeteret. Itaque inedia macerabat corpus, et quæ ei de se debebantur subtrahens, etiam motus ejus simplices comprimebat. -Sed cum iterum nimia debilitas sibi plus indulgere compelleret, ecce caro rursus caput erigens acquisitam, ut putabamur, infestabat qnietem; plerisque se frigidis aquis injiciens, tremens aliquandiu psallebat ct orabat. Sæpe eliam illicitos sentiens motus urticis fricabal corpus, et nudae carni aperiens incendiumincendio superabat. Et cnm h:rc omnia non sufficerent, nihilominus eum spiritus fornicationis urgeret; tunc quod solum superfuit. prostratus ante pedes Jesu orat, plorat, suspirat, rogat, adjurat, obtestatur, ut aut occidat, vel sanet; clamat crebro, Non abibo, non quicsco, nec te diruittam nisi benedixeris mihi: præstatur ad horam refrigerium, scd negatur securitas. Quiescentibus cnim paululam carnis stimulis affectiones illicitæ pectus invadunt. Deus meus!","english":"I knew a monk who, at the beginning of his conversion, was so assailed by natural impulses, by the violence of vicious habit, and by the suggestion of the cunning enemy that his chastity seemed to be in peril. He rose up against himself, and conceiving a most sweet hatred against his own flesh, he desired and sought nothing more than what would afflict it. And so he wasted his body with fasting, and withholding from it what was owed to it from itself, he even suppressed its simple motions. But when excessive weakness again compelled him to indulge himself more, behold, the flesh, lifting its head once more, disturbed the peace that we thought had been acquired; throwing himself repeatedly into cold water, trembling for a while, he sang psalms and prayed. Often, too, feeling illicit motions, he rubbed his body with nettles, and opening the fire upon his naked flesh, he overcame fire with fire. And when all these things were not enough, and the spirit of fornication still pressed him, then, as the only thing left, prostrate at the feet of Jesus he prays, weeps, sighs, asks, adjures, implores, that he either kill or heal him; he cries out repeatedly, I will not depart, I will not rest, nor will I let you go unless you bless me. Relief is granted for an hour, but security is denied. For when the pricks of the flesh had quieted for a little while, illicit affections invade the breast. My God!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"quas cruces, quæ tormenta tunc pertulit miscr ille, donec tanta infusa est ei dilectio castitatis, ut omnes quæ sentiri possunt, vel cogitari, quasvis injiceret voluptates; et tunc quoque recessit ab eo. Scd usque ad tempus et nunc senectuti morbus accessit, nec sic tamen se de securitate blanditur.\n\nCAPUT XXVIII. — Contra senes qui concubinarum consortio carere nolunt.\n\nUnde non parum pudet quorumdam impudicitiæ, qui cum in sordibus senuerunt, nec sic suspectarum personarum volunt carere consortio; cumque. quod dicto nefas est, eodem lectulo cubantes inter amplexus et oscula de sua castitate se dicunt esse secu' ros, quos frigescente corpore ad coelos tepescentia membra dcliciant. Infelices isti et prae cunctis mortalibus miseri, quibus cum desit sceleris perpetrandi facultas. adhuc nanet in ipsa foeditate tacultas. Non quiescit turpe desiderium, quamvis ei frigiditas neget effectum. Videat tamen utrum verum dicat, aut mentiatur iniquitas sibi, et dum nititur velare unum, duplex in se prodat flagitium: cum et fere decrepitos nocturnum aliquando plasma deludat, et emortuam senectutem intestinum hoc malum s:epius inquietet.","english":"what crosses, what torments that wretched man then endured, until such a love of chastity was poured into him that whatever pleasures can be felt or even imagined, however great, he would cast before him; and even then it withdrew from him. But it lasted only for a time, and now in old age illness has come upon him, and yet even so he does not flatter himself with any sense of security.\n\nCHAPTER XXVIII. — Against old men who refuse to be without the company of concubines.\n\nHence it is no small shame that the shamelessness of certain men, who have grown old in filth, still refuse to be without the company of suspect persons; and—a thing shameful even to say—lying in the same bed, amid embraces and kisses, they declare themselves secure in their chastity, though with their body growing cold their cooling limbs entice them toward the heavens. Wretched are these men and more miserable than all mortals, who, when the power to commit the crime is gone, still retain the desire for it in their very foulness. The base desire does not rest, even though coldness denies it effect. Let him nevertheless see whether he speaks the truth, or whether iniquity lies to itself, and while he strives to conceal one thing, he betrays a double shame in himself: since a nocturnal emission sometimes mocks even the nearly decrepit, and this inward evil more often disturbs deadened old age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"CAPUT XXIX. — Virgo semper pavida se ipsa muniat verbi Dei meditatione.\n\nTe, soror, nunquam volo esse securam; sed timere, semperque tuam fragilitatem habere suspectam, ad instar pavidae columba! frequentare rivos aquarum, et quasi in speculo accipitris ceniere supervolantis effigiem, et cavere. Rivi aquarum sententiæ sunt Scripturarum, quæ de limpidissimo sapientiæ fonte profluentes diabolicarum suggestionum produnt innaginem et sensum, quo caveantur, et eludant. Nihil euim magis cogitationes excludit inutiles vel compescit lascivias, quam meditatio verbi Dei, qnod sic ad animum suum virgo debet assuescere, tit aliud nolens, non possit aliud meditari. Cogitanti de Scripturis somnus obrepat. Evigilanti primum aliquid de Scripturis occurrat. Dormientis somnia memoria aliqua de Scripturis sententia condiat.\n\nCAPUT XXX. — Contra eos qui rigorem abatinentiæ non amptectuntur, ne corporis languorem incurrant.","english":"CHAPTER XXIX. — The virgin, always fearful, should fortify herself by meditation on the word of God.\n\nI do not wish you, sister, ever to be free from care, but to fear and always to hold your own frailty suspect, after the likeness of a timid dove: to frequent the streams of waters, and as in a mirror to discern the image of the hawk flying overhead, and to beware. The streams of waters are the sentences of the Scriptures, which, flowing from the most limpid fountain of wisdom, reveal the image and the sense of diabolical suggestions, so that they may be guarded against and eluded. For nothing more excludes useless thoughts or restrains wantonness than meditation on the word of God, to which a virgin ought so to accustom her mind that, unwilling anything else, she cannot meditate anything else. Let sleep steal over her as she thinks on the Scriptures. Let something from the Scriptures first occur to her when she wakes. Let the dreams of her sleeping be seasoned with the memory of some sentence from the Scriptures.\n\nCHAPTER XXX. — Against those who do not embrace the rigor of abstinence, lest they incur bodily weakness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Sed quidam a salutaribus exercitiis retrahuntur timore, ne videlicet propter nimiam abstinentiam vel vigilias immoderatas incidant in languorem, et ita efficiantur aliis oneri, sibi autem dolori: haec excusatio nostra in peccatis nostris. Quam pauci sunt hodie QUos talis fervor ignivit! Omnes sapientes sumus, omnes providi, omnes discreti: procul oderamus bellum, et sic morbum corporis antequam sentiatur, formidnmus; ut languorem animæquem præsentem sentimus, territi negligamus, quasi tolerabilius sit flammam libidinis, quam veniris tolerare rugitum; aut multo melius sit continuo languore carnis vitare lasciviam, quam sanum et incolumem in ejus redigi servitutem. Quid enim interest utrum abstinentia, an languore caro superbiens comprimatur, castitas conservetnr? Sed remissio, inquit, cavenda est, ne Conc occasione infirmitalis incurramus illecebras voluplatis. Certe si languet, si ægrotat, si torquentur viscera, si arescit stomachus, quælibet delicix oneri magis erunt quam delectationi.","english":"But certain ones are drawn back from salutary exercises by fear, namely lest through excessive abstinence or immoderate vigils they fall into sickness, and so become a burden to others and a grief to themselves: this excuse of ours lies in our sins. How few today are those whom such fervor has inflamed! We are all wise, all provident, all discreet: far be it from us to desire war, and thus we dread bodily disease before it is felt; so that the sickness of the soul, which we feel as present, we neglect in our terror, as though it were more tolerable to endure the flame of lust than the rumbling of the belly; or as though it were much better to avoid wantonness by a continual sickness of the flesh than, sound and whole, to be reduced into its servitude. For what does it matter whether the flesh, swelling with pride, is repressed by abstinence or by sickness, so long as chastity is preserved? But, says one, relaxation must be guarded against, lest under the occasion of infirmity we run into the enticements of pleasure. Surely if one is sick, if one is ailing, if the entrails are tormented, if the stomach is dried up, any delicacies whatsoever will be more a burden than a delight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"CAPUT XXXI.—Deadolescente resipiscente et Christum hora mortis vidente.\n\nVidi hominem, qui cum pœnitentia sua, vi consuetudinis oppressus, continere non posset; tandem in se reversus supra modum erubuit: et mox concaluit cor ejus intra eum, et in meditatione ejus exarsit ignis. Deinde salubriter irascens sshi, invectione gravissima irruit in se ipsum, et bellum indicens corpori,. etiam ei quæ necessaria videbantur, ademit. Successit gravitas levitati, loquacitati silentium. Ncmo eum postea vidit jocantem, ridentem nemo conspexit, nemo ex ore ejus otiosum sermonem audivit. Temporales consolationes, et quidquid carni suave putabatur, ita contempsit et exhorruit, ut nullam sibi re quiem, nullam in cibo vel potu consolationem indulgere ei pateretur. Cogitationum suarum ita sollicitus ct scrupulosus crat, ut in hoc solo nimius videretur. Ita domisso vultu oculisque dejectis stabat, sedebat, ut timens et tremens divinis tribunalibus videretur assistere. Taiibus armis gloriosum retulit de tyranno triumphum. Nam gravissimum stomachi incurrens incommodum post diuturnum languorem, cum jam dormitionis ejus hora instaret; Sine, inquit, ecce Jcsus venit.","english":"CHAPTER XXXI.—On the penitent growing fervent and seeing Christ at the hour of death.\n\nI have seen a man who, though overcome by the force of habit, could not restrain his penitence; at last, returning to himself, he blushed beyond measure; and presently his heart grew warm within him, and in his meditation a fire was kindled. Then, healthfully angry with himself, he fell upon himself with a most severe invective, and declaring war upon his body, he even took away from it the things that seemed necessary. Gravity succeeded levity, silence succeeded talkativeness. No one afterwards saw him jesting, no one beheld him laughing, no one heard an idle word from his mouth. Temporal consolations, and whatever was thought sweet to the flesh, he so despised and shuddered at that he allowed himself no rest, no consolation in food or drink. He was so anxious and scrupulous about his thoughts that in this alone he seemed excessive. Thus with downcast countenance and lowered eyes he stood, he sat, as one who seemed to stand before the divine tribunals in fear and trembling. With such arms he brought back a glorious triumph over the tyrant. For, incurring a most grievous affliction of the stomach, after a long illness, when now the hour of his falling asleep was at hand, he said: \"Behold, Jesus comes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"CAPUT XXXII. — Vera discretio, carni animam præponere,\n\nHaec dico ut discretionem, quoe omnium virtutum et mater et nutrix est, detegam: sed vitiordm materias gulam comprimamus, requiem corporis, feminarum et effeminatorum familiaritatem atqne convictum intra metns necessarias cohibeamus; quia sæpe falso nomine discretionis palliamus negotium voluptatis. Vera enim discretio est animam carni præponere, et ubi periclitatur utraque, nec sine hujusmodi incommodo illi potest salus consistere, pro illius utilitate istam negligere. Hæc diximus ut quanta tibi debeat in consideranda pudicitia esse sollicitudo, adverteres. Quæ cum omnium virtutum flos sit et ornamentum, sine humilitate lamen aret atque marcescit.\n\nCAPUT XXXIII. — De superbia et ejus speciebus.\n\nHoc est certum haud securum peccatorum omnium fundamentum, ex quo quidquid aedificas, ruinae patet. Initium omnis peccati superbia, qu:e angelum de cælo, hominem de paradiso expulit. Hujus pessimae cum mulli sint rami; omnes tamen in duas species dividuntur, in lem scilicet et spiritualem. Camalis superbia est de carnalihus, spiritualis est de spiritualibus superbire. Carnalis postea in duas subdividitur species: in jactantiam scilicet, et vanitatem.","english":"CHAPTER XXXII. — True discretion: to prefer the soul to the flesh.\n\nI say these things in order to lay bare discretion, which is both the mother and the nurse of all the virtues; but let us restrain the materials of the vices—gluttony—and let us keep within necessary bounds the body's rest, and the familiarity and companionship of women and of effeminate men; because often under the false name of discretion we cloak the business of pleasure. For true discretion is to prefer the soul to the flesh, and where both are in peril, and the soul's salvation cannot stand without some such inconvenience to the flesh, to neglect the flesh for the soul's advantage. We have said these things so that you might perceive how great a solicitude you ought to have in cultivating chastity. And since it is the flower and ornament of all the virtues, yet without humility it dries up and withers.\n\nCHAPTER XXXIII. — On pride and its kinds.\n\nThis is the certain and unsafe foundation of all sins, from which whatever you build lies open to ruin. The beginning of every sin is pride, which expelled the angel from heaven and man from paradise. Though this most wicked thing has many branches, yet all are divided into two kinds, namely the carnal and the spiritual. Carnal pride is pride over carnal things; spiritual pride is pride over spiritual things. Carnal pride is afterward subdivided into two kinds: namely, boastfulness and vanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Vanitns cst, si ancilla Christi intus in animo suo glorietur se nobilibus ortam natalibus; si se divitiis paupertatem prætulisse pro Christo delectetur; si se pauperiorihns et ignobilioribus præferre conetur; si se contempsisse divitum nuptias, quasi aliquid magnum admiretur.\n\nCAPUT XXXIV.—De quadam specie vanitatis in cel lula oratoriique ornamentis.\n\nEst etiam quædam species vanitatis in affectata aliqua pulchritudine, eliam intra ceUulam delectari; parietcs variis picturis et celaturis ornare; oratorium pannorum et imaginum varietate decorare. Haec omnia quasi professioni tuæ contraria cave.\n\nCAPUT XXXV. — Rursus de quadam inani gloria. I\n\nQua enim fronte de divitiis vel natalibus gloriaris, quæ illius vis sponsa videri, qui pauper factus est, cum esset dives, pauperem matrem, pauperem familiam, domum etiam pauperculam et praesepii vilitatem elegit? Itane gloriandum tibi est, quod Dei Filium hominum filiis prætulisti, quod foedam carnem pro virginitatis decore sprevisti, quod æternas coeli divitias atq'te delicias martyriis sanctorum commutasti?","english":"It is vanity if a handmaid of Christ glories inwardly in her mind that she was born of noble lineage; if she takes delight that she preferred poverty to riches for Christ; if she tries to set herself before the poorer and more lowly; if she admires as something great that she despised the marriages of the rich.\n\nCHAPTER XXXIV. — On a certain kind of vanity in the cell and in the ornaments of the oratory.\n\nThere is also a certain kind of vanity in an affected beauty, taking delight even within the cell; in adorning the walls with various pictures and carvings; in decorating the oratory with a variety of cloths and images. Beware of all these things as contrary to your profession.\n\nCHAPTER XXXV. — Again, on a certain empty glory.\n\nFor with what brow do you glory in riches or lineage, you who wish to be seen as the bride of him who, though he was rich, became poor, and chose a poor mother, a poor household, a house that was even quite poor, and the lowliness of a manger? Is it so that you should glory that you preferred the Son of God to the sons of men, that you spurned foul flesh for the beauty of virginity, that you exchanged the eternal riches and delights of heaven for the martyrdoms of the saints?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"CAPUT XXXVI. — De ornamentis virtutum præfe-. rondis.\n\nSi gloriaris in Domino, servias ei cum timore. Sed illam te noli quasi sub specie devotionis sequi gloriam in picturis, vel sculpturis, in pennis avium, vel bestiarum aut diversorum Horon! imaginibus variatis. Sint hæc illorum, qui nihil halus. in quo glorientur, habentes, exterius sibi comparant, in quibusdelectentur. Omnis gloria ejus filiæregis ab intus, in fimbriis aureis circumamicta varietatibus. Si autem tu jam filia regis es, utpote filii regis sponsa, Patrisque vocem audisti, dicentis, Audit filia, et vide, et inclina aurem tuam (Psal. XLIV, 14,45, 11); sit tua omnis gloria ab intus. vide ut gloria tua sit testimonium conscientiae tuar. Ibi sit pulcherrima virtutum varietas. Ibi diversi colores sic conveniant, et sic jungantur sibi, ut alterius pulchritudinem alter augeat; et qui in sua natura minus lucet, alterius collatione lucidior appareat.","english":"CHAPTER XXXVI. — On the ornaments of the virtues to be preferred.\n\nIf you glory in the Lord, serve him with fear. But do not follow that glory, as it were under the guise of devotion, in pictures or sculptures, in the feathers of birds, or of beasts, or in the varied images of various creatures. Let these things belong to those who, having nothing in which to glory, procure them for themselves outwardly, in which they may take delight. All the glory of the king's daughter is within, clad round about in golden fringes with varied embroideries. But if you are already a daughter of the king, as being the bride of the king's son, and have heard the voice of the Father saying, Hear, O daughter, and see, and incline your ear; let all your glory be within. See that your glory be the testimony of your conscience. There let there be the most beautiful variety of virtues. There let the diverse colors so agree and be so joined to one another that one may increase the beauty of another; and what shines less in its own nature may appear brighter by comparison with another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"CAPUT XXXVII. — Persequitur de virtutum orna mentis.\n\nJungatur castitati humilitas, et nihil erit splendidius. Prudentiæ societur simplicitas, et nihil erit lucidius. Copuletur misericordia justitiae, et nihil erit suavius. Adde fortitudini modestiam, et nibil crit utilius. In hac varietate tuæ mentis oculos occupa. Hanc in anima tua omni studio forma: cui si fimbrias aureas addas, vestem polymitam, in qua te sponsus cum summa dilectione conspiciat, texuisti: fimbria extrema pars, quasi finis est vestimenti; Finis autem præcepti charitas cat de corde puro, ct conscientia bona, et fide non ficta (I Tim. i, 5).\n\nCAPUT XXXVIII. — Ex lini, quo altare ornatur, conaideralione quomodo mores instituendi.\n\nIn his glorieris, in his delecteris; intus, non foris; in veris virtutibus, non in picturis et imoginibus. Panni linei candidi tuum adornent altare, qui caslitateur suo candore commendent, et simplicitatem præ. monstrent. Cogita quo laborc, quibus tonsionibus tcrrenum, in quo crevit, linum colorem exuerit, et ad talem candorem pervenerit, ut ex eo oructur altare, Christi corpus veletur. Cum terreno colore omnes nascimur: quoniam in iniquitatibus conceptus sum, et in peccatis concepit me mater mea (Psal. L, 7). Primum igitur, charissima, linum aquis immergitur: nos in aquis Baptismatis Christo consepelimur; ibi deletur iniquitas, sed necdum sanalur infirmitas.","english":"CHAPTER XXXVII. — He continues on the ornaments of the virtues.\n\nLet humility be joined to chastity, and nothing will be more splendid. Let simplicity be allied to prudence, and nothing will be more radiant. Let mercy be coupled with justice, and nothing will be more sweet. Add modesty to fortitude, and nothing will be more useful. In this variety occupy the eyes of your mind. Fashion this in your soul with all zeal: if you add golden fringes to it, you have woven a embroidered garment in which the bridegroom may behold you with the highest love. The fringe is the outermost part, as it were the end of the garment; but the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned (1 Tim. 1:5).\n\nCHAPTER XXXVIII. — From the consideration of the linen with which the altar is adorned, how morals are to be formed.\n\nIn these things glory, in these things delight; within, not without; in true virtues, not in pictures and images. Let white linen cloths adorn your altar, which commend chastity by their whiteness and display simplicity. Consider with what labor, with what beatings of the earth in which it grew, the flax put off its color and attained such whiteness that from it the altar is adorned and the body of Christ is veiled. We are all born with an earthly color, since in iniquities I was conceived, and in sins my mother conceived me (Ps. 51:7). First, therefore, dearest, the flax is plunged into the waters: we are buried with Christ in the waters of Baptism; there iniquity is blotted out, but the infirmity is not yet healed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Aliquid candoris recepimus in peccatorum remissione; sed necdum plene terreno colore exuimur pro natura, quæ restat, corruptione. Post aquas linum siccatur: quia necesse est, post aquas Baptismatis corpus per abstinentiam maceratum illicitis honoribus vacuetur. Deinde linum malleis tunditur, et caro nostra multis tentationibus fatigatur. Post hoc linum ferreis aculeis discerpitur, ut deponat superHua: et nos disciplinae ungulis rasi vix necessaria retinemus. Adhibetur post hoc lino suavior stimulorum leviorque purgatio: et nos victis cum magno labore pessimis passionibus, a levioribus et quotidianis peccatis simplici conCessione ct satisfactione numdamur. Jam tunc a nenlibus Iinum in longum producitur: et nos in anteriora longanimitate extendimur. Porro ut ei perfectior accedat perfectio et pulchritudo, ignis adhibetur et aqua: et nobis transeundum est per ignem tribulationis, et aquam compunctionis, ut perveniamus ad refrigerium castitatis. Hæc tibi oratorii tui ornamenta reprascntent, non oculos tuos varietatibus mentis pascant.","english":"We have received some brightness in the remission of sins, but we are not yet fully stripped of the earthly color, on account of the corruption of nature that remains. After the waters the flax is dried, because it is necessary that after the waters of Baptism the body, macerated by abstinence, be freed from illicit honors. Then the flax is beaten with mallets, and our flesh is wearied by many temptations. After this the flax is torn with iron points, so that it may shed its surface, and we, scraped by the claws of discipline, scarcely retain what is necessary. After this a gentler and lighter cleansing of goads is applied to the flax, and we, having with great labor conquered the worst passions, are cleansed from lighter and daily sins by simple confession and satisfaction. Then the flax is drawn out long by threads, and we are stretched forward in long-suffering. Furthermore, so that a more perfect perfection and beauty may come to it, fire and water are applied, and we must pass through the fire of tribulation and the water of compunction, that we may arrive at the refreshment of chastity. Let these things represent to you the ornaments of your oratory; let them not feed your eyes with the varieties of the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"CAPUT XXXIX.- Imago Crucifixi, et assistentis hinc inde Mariæ ac Joannis sat esse debet in sanctimonia lium oratorio.\n\nSufficiat tibi in altari tuo Salvatoris in cruce pendentis imago, quæ passionem suam tibi repræsentet, quam imiteris; expansis brachiis ad suos te invitet amplexus in quibus delecteris; nudatis uberibus lac suavitatis infundat, quo consoleris. Et si hoc placet, ad commendandam tibi virginitatis excellentiam, virgo tnalcr in sua, et virgo discipulus in sua, juxta crucem curventur imagine; ut cogites quam grata sit Christo utriusque sexus virginitas, quam in matre et præ cæteris sibi dilecto discipulo consecravit. Unde eos pendens in cruce tantofoederc copulavit, ut illam discipulo matrem, illum matri filium delegaret. bcatissimum hoc testimonio Joannem cui totius bumani generis decus, opes mundi, gloria coeli, miserorum refugium, afflictorum solatium, pauperum consolatio, desperatorum erectio, peccatorum reconciliatio, postremo orbis domina, coeli regina, testamenti auctoritate committitur! Hæc tibi pra;beant incentivum charitatis, non spectaculum vanitatis: his enim omnihus ad unum necesse est ut contendas; quoniam unum est necessarium. Illud est unum, quod nun invcnitur nisi in uno, apud unum, cum uno, apud quem non est transmutatio, nec vicissitudinis obumbratio.","english":"CHAPTER XXXIX. The image of the Crucified, with Mary and John standing on either side, ought to be sufficient in the oratory of holy women.\n\nLet the image of the Savior hanging on the cross suffice for you on your altar, to represent to you his passion, which you are to imitate; with arms outstretched, let him invite you to his embraces, in which you may take delight; with breasts laid bare, let him pour out the milk of sweetness, that you may be consoled. And if it pleases you, to commend to you the excellence of virginity, let the virgin mother be depicted in her own place, and the virgin disciple in his, bowed beside the cross; that you may consider how pleasing to Christ is the virginity of both sexes, which he consecrated in his mother and, before all others, in the disciple beloved by him. Wherefore, hanging on the cross, he joined them in so great a covenant that he entrusted the mother to the disciple and the disciple to the mother as a son. Most blessed by this testimony is John, to whom the honor of the whole human race, the wealth of the world, the glory of heaven, the refuge of the wretched, the solace of the afflicted, the consolation of the poor, the raising up of the despairing, the reconciliation of sinners, and finally the lady of the world, the queen of heaven, is committed by the authority of the testament! Let these things provide you with an incentive of charity, not a spectacle of vanity; for through all these things you must strive toward the one thing, because one thing is necessary. That is the one thing which is never found except in the One, with the One, and beside the One, with whom there is no change, nor shadow of turning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Qui adhæret ei, unus cum eo spiritus efficitur, (ransiens in illud unum, quod semper idem est, et cujus anni non deficiunt. Adhæsio ista charitatis quasi specialis est ornatus finis et fimbria.\n\nCAPUT XL.- De dilectione Dei et proximi, ac primum ut in proximum exercenda a sanctimoniatibus.\n\nVestis quippe nuptialis ex virtutum varietate contexta, oportet ut fimbriis aurcis, id est charitatis splendoribus ambiatur, quæ omnes virtutes contineat, et constringat in unum, et suam singularem claritatcm impertiens, de multis unum faciat, et cum multis uni adhæret; ut jam omnia non sint multa, sed unum. Charitas autem in duo dividitur, in Dei videlicet dilectionem et proximi. Porro dilectio proximi in duo subdividitur, in innocentiam ct beneficentiam, videlicct ut nulli noccas, bonefacias quibus potueris: scriptum est quippe, Quod tibi non ris fieri, alteri ne feceris (Tob. IV,: et bale innocentia. Et Dominus in Evangelio, Omnia, inquit, quæcumque vultis ut faciant vobis homines, et vos facite illis (Matth. VII 12): hæc beneficentia. Quanturn ad te duo ista pertineant, diligenter adverte. Primuli ut nulli noccas; deinde ut nulli velis nocere. Primum illud facile tibi. cum nee id possis nisi forte lingua percusseris: secundum illud, non erit difficile, si propositum attendas tuum; si professam dilexeris nuditatem.","english":"Whoever cleaves to him becomes one spirit with him, passing over into that one thing which is always the same and whose years do not fail. This adherence of charity is, as it were, a special ornament, the end and the fringe.\n\nCHAPTER XL. On the love of God and of neighbor, and first that it must be exercised toward the neighbor by holy women.\n\nFor the wedding garment, woven from a variety of virtues, ought to be bordered with golden fringes, that is, with the splendors of charity, which contains all the virtues and binds them into one, and imparting its own singular brightness, makes one out of many, and cleaves with many to the One; so that all things are no longer many, but one. Now charity is divided into two, namely into the love of God and of neighbor. Further, the love of neighbor is subdivided into two, into innocence and beneficence, namely that you harm no one and do good to those you can; for it is written, What you do not wish to be done to you, do not do to another (Tob. IV): and this is innocence. And the Lord in the Gospel says, All things whatsoever you wish that men should do to you, do you also to them (Matt. VII:12): this is beneficence. How much these two pertain to you, attend diligently. First, that you harm no one; then, that you wish to harm no one. The first of these is easy for you, since you cannot do it except perhaps by striking with the tongue; the second will not be difficult, if you attend to your purpose; if you love the nakedness you have professed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Non enim tibi poterit erga aliquam esse malæ voluntatis materia, ubi cupiditas nulla, ubi nihil diligitur, qnod pos sit auferri; nihil tollitur, quod debeat amari. Demum bene velis omnibus, prosis quibus possis. In quo, inquis; cum mihi non liceat vel modicum, quod egentibus tribuam, possidere?\n\nCAPUT XLI.- De exemplo Mariæ el Mathæ, deque vita activa et contemplativa.\n\nAgnosce conditionem tuam, charissima. Duæ sorores crant Martha et Maria: laborabat illa, vacabat ista; illa erogabat, ista petebat; illa præstabat obsequium, ista nutriebat affectum. Denique non ambo.. laos, vel discurrens huc atque illuc, non de suscipiendis hospitibus sollicita, non cura rei familiaris distenta. non pauperum clamoribus intenta sedebat ad pedes Jesu, et audiebat verbum illius. Hæc pars tua, charissima, quae saeculo mortua atque sepulta, surda debes esse ad omnia sxculi blandimenta audienda, ad loquendum muta: nec debes distendi, sed extendi; impleri, non exhauriri. Exsequatur partem suam Martha: quae licet non negetur bona, Maria tamen melior prædicatur. Numquid invidit Marthae Maria? illa potius isti. Ita etiam quxquae optimae videntur in sæculo, tuam vitam æmulentur, non illarum tu. Ad illos spectat eleemosynarum largitio, quorum esi terrena possessio, vel quibus credita est rerum ecclesiasticarum dispensatio.","english":"For no occasion for ill will toward anyone can exist in you, where there is no covetousness, where nothing is loved that can be taken away, nothing is removed that ought to be loved. Finally, wish well to all, be of benefit to those you can. In what way, you ask, since I am not permitted to possess even a little that I might give to the needy?\n\nCHAPTER XLI. — On the example of Mary and Martha, and on the active and contemplative life.\n\nRecognize your condition, dearest one. There were two sisters, Martha and Mary: the one was laboring, the other was at leisure; the one was giving out, the other was seeking; the one was rendering service, the other was nourishing affection. In short, not both... nor running hither and thither, not anxious about receiving guests, not distended with care for the household property, not intent on the cries of the poor, she sat at the feet of Jesus and listened to his word. This is your portion, dearest one, who, dead and buried to the world, ought to be deaf to hearing all the world's blandishments, mute to speaking; and you ought not to be distended, but extended; to be filled, not drained. Let Martha carry out her own portion: although it is not denied to be good, yet Mary is proclaimed the better. Did Mary envy Martha? Rather did the former envy the latter. So too, all those who seem the best in the world should emulate your life, not you theirs. The giving of alms belongs to those who have earthly possessions, or to those to whom the dispensation of ecclesiastical affairs has been entrusted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"CAPUT XLII. — De rerwn ecclesiasticarum dispensa tione.\n\nQuae enim sacrosanctis ecclesiis a fidelibus collata sunt, episcopi, sacerdotes et clerici dispensanda suscipiunt, et non recondenda; non possidenda, sed eroganda. Quidquid habent, pauperum est, viduarum et orphanorum, et corum qui altari deserviunt, ut de altari vivant. Sed ca quæ in usus servorum Christi monasteriis conferuntur, a certis personis dispensari oportet, ut quod necessitatibus superest fratrum, non includatur marsupiis; sed hospitibus, peregrinis atque pauperibus erogetur.\n\nCAPUT XLIII. — Claustrales non debent pauperum et hospitum cura distendi.\n\nEt hoc illorum interest, quibus pars est Marthæ commissa, non qui salutari otio vacant cum Maria. Ita claustralibus nulla debet esse pro pauperibus sollicitudo, nulla pro hospitibus suscipiendis distentio; quippc quibus nulla debet esse de crastino cura, milla cibi vel potus providentia: nutriantur potius in croceis, spiritualibus pascantur. Altius autcm hi qui contemptibiles sunt constituti ad judicandum, amplexantur stercora. Ipsi quippe sunt boves, quorum piger stercoribus lapidatur.","english":"CHAPTER XLII. — On the administration of ecclesiastical property.\n\nFor the things that have been conferred on the sacred churches by the faithful, bishops, priests, and clerics undertake to dispense, and not to hoard; not to possess, but to distribute. Whatever they have belongs to the poor, to widows and orphans, and to those who serve at the altar, that they may live from the altar. But those things that are conferred on monasteries for the use of the servants of Christ ought to be dispensed by appointed persons, so that what remains over and above the needs of the brethren may not be shut up in purses, but distributed to guests, pilgrims, and the poor.\n\nCHAPTER XLIII. — Cloistered persons ought not to be distracted by care for the poor and guests.\n\nAnd this concerns those to whom the part of Martha has been entrusted, not those who are free for salutary leisure with Mary. Thus cloistered persons ought to have no solicitude for the poor, no distraction for receiving guests; since indeed they ought to have no care for tomorrow, no provision of food or drink: rather let them be nourished in saffron robes, let them be fed on spiritual things. But those who have been appointed, though contemptible, to judge, embrace dung. For these are the oxen whose sluggish one is stoned with dung.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"CAPUT XLIV. — Administratio temporalium haud convenit cænobitis, multoque minus virgini reclusæ.\n\nSunt enim quidam, qui circa spiritualia desides et pigri instar populi peccatoris, super manna coeleste nauseant, videntesque alios circa temporalia occupatos, invident, detrahunt, murmurant, et pro stercoribus, quibus ipsi foedantur, zeH ct amaritudinum stimulos fcrunt: de quibus si forte aliquam temporatium dispensationem fuerint adepti, convenicnter dici potest: Qui nutriti erant in croceis, amplexati sunt stercora (Thren. IV, 5). Cum igitur nec illis, qui in coenobiis sunl, quibus in Marlha non parva communio cst, circa plurima occupari conceditur; quanto minus tibi, quæ tc totam dc sæculo cxuisti, cui non solum possidere, scd nec videre, nee audire lice: quæ sæculi sunt.\n\nCAPUT XLV. — Ut sanctimonialis debet si quid sibi superest. erogare.","english":"CHAPTER XLIV. — The administration of temporal things is not fitting for cenobites, and much less for a cloistered virgin.\n\nFor there are certain ones who, slothful and lazy in spiritual things, like the people of sin, grow nauseous over the heavenly manna, and seeing others occupied with temporal things, they envy, disparage, murmur, and in place of the dung with which they themselves are defiled, they bear the goads of zeal and bitterness; concerning whom, if perhaps they should obtain some dispensation of temporal things, it can fittingly be said: Those who were nourished in scarlet have embraced dung (Lam. IV, 5). Since, therefore, not even to those who are in cenobia, who have no small communion with Martha, is it permitted to be occupied with very many things, how much less to you, who have wholly cast yourself out from the world, to whom it is not lawful even to possess, but neither to see nor to hear, the things that are of the world.\n\nCHAPTER XLV. — That the nun ought to distribute whatever remains over to her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Si enim nihil libi quisquam det ad erogandum, unde habebis quod crogcs? si vcro ex tuo aliquid luibes labore, da non tua, sed alterius manu; si abunde tibi provenit victus. Uude tibi aliena distribuere, cum nihil tibi supra necessarium liceat usurpare? Quid ergo beneficii impendes proximo? Nihil ditius bona voluntate, ut ait quidam sanctus: hanc largire. Quid humanius pietate? hanc impende. Quid utilius oratione? hanc largire.\n\nCAPUT XLVI. — Quod eleemosynæ genus a moniali bus impendi decet.\n\nItaque totum mundum uno dilectionis sinu complectere, ubi simul omnes, qui boni sunt, considera, congratulare; ubi mali, intuere et luge. Ibi occurrant animo miseria pauperum, orphanorum gemitus, viduarum desolatio, tristium mœstitudo, necessitates peregrinantium, pericula navigantium, vota virginum, tentationes monachorum, prælatorum sollicitudo, labor militantium. Omnibus pectus tuæ dilectionis aperins: his tuas impende lacrymas, pro his tuas Preces fundas. Hæc eleemosyna Deo gratiosior, Christo acceplior, tuæ professioni aptior, his quibus impenditur fructuosior. Hujus munus beneficii tuum propositum adjuvat, non perturbat dilectionem proximi; auget, non minuit; mentis quietem servat, non impedit. Quod nihil est appetendum, ut habcatur ad largiendum; cum nihil habere sit perfectum. Quid his plura dicamus?","english":"For if no one gives you anything to distribute, how will you have anything to distribute? But if you wish to have something from your own labor, give it not with your own hand but with another's; if sustenance comes to you in abundance. Whence are you to distribute things belonging to others, when it is not permitted you to take anything beyond what is necessary? What benefit, then, will you bestow on your neighbor? Nothing is richer than good will, as a certain saint says: bestow this. What is more humane than piety? Bestow this. What is more useful than prayer? Bestow this.\n\nCHAPTER XLVI. — What kind of alms it befits nuns to bestow.\n\nTherefore embrace the whole world in the one bosom of love; there consider all who are good together, and rejoice with them; where they are evil, look upon them and grieve. There let the misery of the poor come before your mind, the groans of orphans, the desolation of widows, the sorrow of the sad, the needs of travelers, the perils of those at sea, the vows of virgins, the temptations of monks, the solicitude of prelates, the labor of those who fight. Open the breast of your love to all: bestow your tears on them, pour out your prayers for them. This alms is more pleasing to God, more acceptable to Christ, more fitting to your profession, more fruitful to those on whom it is bestowed. The gift of this benefit aids your purpose, does not disturb love of neighbor; it increases, does not diminish; it preserves quiet of mind, does not hinder it. Nothing is to be desired in order that one may have something to give, since to have nothing is perfect. What more shall we say than these things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Cum sancti, ut perfecte possent proximos diligere, studuerunt in hoc mundo nihil habere, nihil vel sinc appetitu possidere. Agnoscis verba beati Gregorii. Vide quam contra multi sapiunt: ut enim charitatis impleant legam, quarunt ut habeant quod erogent: cum ejus perfectionem ipsis adscribat, qui nihi! habendum, nihi vcl sine appetitu possidendum arbitrantur.\n\nCAPUT XLVII. — De dilectione Dei concitanda in me ditatione mysteriorum Christi.\n\nIlis de proximi dilectione præmissis, de dilectione Dei pauca subjungam. Nam licet utraque soror Deum proximumque dilexerit, spocialitcr tamen circa obsequium proximorum occupabatur Marlha, ex divinæ vero lectionis fonte haurichat Maria. Ad Dei,oro dilectionem duo pertinent, affectus nienlis, et effectus operis. Et opus hoc in virtutum exercitio; affectus vero mentis in spiritualis gustus dulcedine. Exercitium virtutum in certo vivendi modo, in jejuniis, in vigiliis, in opere, in dilectione, in oratione, in paupertate et cæteris hujusmodi commendatur; affewas salutari meditatione nutritur. Itaque ut ille dulcissimus amor Jesu in tuo crescat affectu, triplici meditatione opus habes: de praeteritis scilicet, præsentihus et futuris, id est de præteritorum recordatione, de experientia præsentium, de considcratione futurorum.","english":"Since the saints, so that they might be able perfectly to love their neighbors, strove to have nothing in this world, to possess nothing even without desire. You recognize the words of blessed Gregory. See how many think contrary to this: for in order to fulfill the law of charity, they seek to have something to give away, although he ascribes perfection in it to those who judge that nothing is to be had, nothing is to be possessed even without desire.\n\nCHAPTER XLVII. — On stirring up the love of God in meditation on the mysteries of Christ.\n\nWith these things premised concerning the love of neighbor, I shall add a few things concerning the love of God. For although both sisters loved God and neighbor, yet Martha was especially occupied with service to neighbors, while Mary drew from the fountain of divine reading. Two things pertain to the love of God, I say: the affection of the mind and the effect of work. And this work consists in the exercise of virtues; the affection of the mind, however, in the sweetness of spiritual taste. The exercise of virtues is commended in a settled manner of living, in fastings, in watchings, in work, in love, in prayer, in poverty, and other such things; the affection is nourished by salutary meditation. Therefore, so that that most sweet love of Jesus may grow in your affection, you have need of a threefold meditation: namely, on past, present, and future things, that is, on the recollection of past things, on the experience of present things, and on the consideration of future things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Cum igitur mens tua tucrit ab omni cognationum sordc virtutum exercitio purgata, jam oculos defæcatos ad posteriora rclorquc. Ac primum cum beata Maria ingressa cubiculum, libros quibus Virginis partus cun' Christi prophetatur adventu, evolve. Ibi adventum Angeli præstolare, ut videas intrantem, audias salutantem: et sicut repleta stupore et ecstasi dulcissiinam dominam luam cum Angelo salutante salutes clama dicens, Ave gratia plena, Dominus tecum: benedicta tu in mulieribus ( Luc. I, ). Hoc plenius repetens, quæ sit hæc gratiæ plenitudo, de qua totus mundus gratiam mutuavit, quoniam Verbum caro j'actum est, et habitavit in nobis plenum gratiæ et veritatis (Joan. I, 14), contemplare, et admirare Dominum, qui terram implet et coelum, intra unius puellx viscera cludi. quam Pater sanctificavit, Filius fecundavit. obumbravit Spiritus saucius. dulcis domina, quanta inebriabaris dulcedine, quo amoris igne succendebaris, cum sentires in mente et ventre tantæ majestatis præsentiam; cum de tua carne sibi carnem assumeret, et membra quibus corporaliter omnis plenitudo divinitatis habitaret, tuis sibi membris aptaret? Hæc omnia propter te, virgo, ut Virginem, quam iniitari proposuisti, diligas, ct Virginis fructum 1, cui nupsisti.","english":"Since, therefore, your mind has been cleansed from all defilement of kindred by the exercise of virtues, now turn your purified eyes to what lies behind. And first, when blessed Mary has entered the chamber, unroll the books in which the Virgin's childbirth and Christ's coming are foretold. There await the Angel's coming, that you may see him entering and hear him greeting; and, filled with wonder and ecstasy, greet your sweetest lady together with the greeting Angel, crying out and saying, Hail, full of grace, the Lord is with thee: blessed art thou among women (Luke 1). Repeating this more fully, contemplate and marvel at what this fullness of grace is, from which the whole world borrowed grace, since the Word was made flesh and dwelt among us, full of grace and truth (John 1:14), and that the Lord who fills earth and heaven is enclosed within the womb of one girl, whom the Father sanctified, the Son made fruitful, the Holy Spirit overshadowed. Sweet lady, with what sweetness were you inebriated, with what fire of love were you set ablaze, when you felt in your mind and womb the presence of such majesty; when he took flesh for himself from your flesh, and fitted to himself your members as members in which all the fullness of the Godhead dwells bodily? All these things are for your sake, virgin, that you may love the Virgin whom you have resolved to imitate, and the fruit of the Virgin to whom you are espoused.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"Luke 1:42","text":"The English carries the scriptural phrase “blessed art thou among women”, which matches Luke 1:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":47,"ref":"p47","source":"Jam nunc cum dulcissima domina tua in montana conscende, et sterilis et virginis suavem intuere complexum; et salutationis officium, in quo servulus Dominum, præco judicem, vox Verbum, intus anilia viscera conclusus in virginis utero clausum agnovit, et indicibili gaudio salutavit. Bcati venlres in quibus totius mundi salus exoritur, pulsisque tPnebris tristiliae, sempiterna lætitia prophetatur. Quid agis, o virgo? Accurre, quæso, accurre, et tantis gaudiis admiscere, prosternere ad pedes utriusque, et in unius ventre sponsum tuum amplectere, amicum vero ejus in alterius utero venerare. Hunc cuntem in Bethleem cnm omni devotione prosequere, et in hospitium divertens, cum illa assiste, et obsequere parienti; locatoque in præsepio parvulo, erumpe in vocem exsultationis, clamans cum Isaia: Parvulus natus est nobis, et filius datua est nobis (lsai. IX, 6). Amplectere dulce illud præsepium. Vincat verecundiain amor, timorem depellat allectus, ut sacratissimis pedibus figas labia, et oscula gemines1. Exinde pastorum excubias mente pertracta, Angetorum. exercitum admirare, coelesti melodiæ tuas interpone partes, corde simul et ore dccanta: Gloria in excelsis Deo ( Luc. n, 14).","english":"Now climb up into the hill country with your most sweet lady, and gaze upon the gentle embrace of the barren woman and the virgin; and consider the office of greeting, in which the little servant recognized the Lord, the herald the Judge, the voice the Word—enclosed in the virgin's womb as he was within the aged womb—and hailed him with ineffable joy. Blessed are the wombs in which the salvation of the whole world arises, and, with the shadows of sorrow driven out, eternal gladness is foretold. What are you doing, O virgin? Run, I beg you, run, and join yourself to such great joys; cast yourself down at the feet of both, and in the one's womb embrace your spouse, and in the other's womb venerate his friend. Follow him as he goes to Bethlehem with all devotion, and turning aside into the lodging, stand by her and attend upon her as she gives birth; and when the little child has been laid in the manger, burst forth into a voice of exultation, crying with Isaiah: A child is born to us, and a son is given to us. Embrace that sweet manger. Let love overcome shyness, let affection drive out fear, so that you may press your lips to the most sacred feet and redouble your kisses. Then ponder in your mind the watches of the shepherds, marvel at the army of angels, add your own part to the heavenly melody, and sing with heart and mouth together: Glory to God in the highest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":48,"ref":"p48","source":"CAPUT XLVIII. — De Magorum adoratione, fuga Chri sti in Ægyptum, et de latrone ad Christi dextram crucifixo,\n\nNoli in tua meditatione Magorum munera præterire; nee fugientem in Ægyptum incomitatum relinque 3. Opinare vcrum esse quod dicitur, eu u a latronibus deprehensum in via, ct adolescentuli cujusdam bcneficio ereptum. Erat is, ut dicunt, principis latronum filius, qui præda politus, cum parvulum in matris gremio comperisset, tanta ei in ejus speciosissimo vultu splendoris majestas apparuit, ut eum supra hominem esse non ambigens, incalescens amore amplexatus sit cum. Et, o, inquit, beatissime parvulorum! si aliquando se tempus obtulerit mihi miserendi, tunc memento mei, et hujus temporis noli oblivisci. Ferunt hunc esse latronem, qui ad Christi dexteram crucilixus, cum alterum blasphemantem corripuisset, dicens, Neque tu times DeuM, qui in eadeni damnatione es? Et nos quidem juste; nam digna damna factis recipimus: hic autem nihil mali fecit: conversus ad Dominum cum in iila quæ in puerulo apparuerat, intuens majestate, pacti sui nun itnmemor, Memento, inquit, mei cim veneris in regnum tuum( Lac. XXIII, 40-42 ). Itaque ad incentivum amoris, non inutilc arbitror hac uti opinione, remota omni affirmandi temeritate.","english":"CHAPTER XLVIII. — On the adoration of the Magi, the flight of Christ into Egypt, and the thief crucified at Christ's right hand.\n\nDo not pass over the Magi's gifts in your meditation, and do not leave Christ unaccompanied as he flees into Egypt. Consider it true what is said, that he was seized by robbers on the road and rescued by the kindness of a certain youth. This was, they say, the son of the chief of the robbers, who, moved by plunder, when he found the little child in his mother's lap, such a majesty of splendor appeared to him in his most beautiful face that, not doubting that he was more than a man, growing warm with love he embraced him. And, he said, O most blessed of little children! if at some time the occasion for showing me mercy presents itself, then remember me, and do not forget this time. They say this is the thief who, crucified at Christ's right hand, when he rebuked the other who was blaspheming, saying, Do you not fear God, since you are under the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man has done nothing wrong: turning to the Lord, gazing upon that majesty which had appeared in the little child, not unmindful of his pact, he said, Remember me when you come into your kingdom (Luke 23:40-42). Therefore, as an incentive to love, I think this opinion is not useless, with all rashness of affirmation set aside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"CAPUT XLIX. — De contemplatione Christi pueri.\n\nPraeterea itne tibi suavitatis æstimas accessurum, si cum apud Nazareth pucruni inter pueros contempleris? si obsquentem matri, si operanti nutritio assistentem intuearis? Quid si duodennem cum parentibus Jerosolymam ascendentem, et illis redeuntibus et nescientibus in urbe remanentem per triduum cum matre quæsieris? quanta copia fluent lacrymæ, cum audieris matrem dulci quadam increpatione filium verberantem, Fili, quid fecisti nobis sic? Ecce pater tuus et ego dolentes quærcbamus te (Id. II, 48).\n\nCAPUT L. — De consideratione baptismi, jejunii et ten tationis Christi.\n\nSi autem virginem vis sequi quocumque ierit, delectet ahiora cjus et secretiora serutari: ut in Jordanis flumine audias in voce Patrem, in carne Filium,!n columba videas Spiritum sancium. Ibi tu ad spirituales initiata nuptias sponsum suscipis datum a Patre, purgationem a Filio, pignus amoris a Spiritu sancto Exinde solitudinis tibi secreta ditavit, sanciificavit jejunium, ihi subeundum docens cum callido Inste conflictum. Hæc tini facta, et pro te facta, et quomodo facta diligenter alendas. Dilige a quo lacta sunt, et imitare quæ facia sunt.","english":"CHAPTER XLIX. — On the contemplation of Christ as a child.\n\nMoreover, do you not reckon that it will add to your sweetness if you contemplate the boy at Nazareth among the boys? If you gaze upon him obeying his mother, and assisting his foster father as he works? What if you seek him, twelve years old, going up with his parents to Jerusalem, and, when they returned and did not know it, remaining in the city, and you seek him with his mother for three days? With what abundance of tears will you flow, when you hear the mother reproving her son with a kind of sweet rebuke: Son, why hast thou done so to us? Behold, thy father and I have sought thee sorrowing (Lk 2:48).\n\nCHAPTER L. — On the consideration of Christ's baptism, fasting, and temptation.\n\nBut if you wish to follow the virgin whithersoever she goes, let it delight you to search out her higher and more secret things: so that at the river Jordan you may hear the Father in the voice, the Son in the flesh, and see the Holy Spirit in the dove. There, initiated into spiritual nuptials, you receive the bridegroom given by the Father, purification from the Son, the pledge of love from the Holy Spirit. Thence he enriched you with the secrets of solitude, sanctified fasting, teaching you there to enter into conflict with the cunning enemy. These things were done for you, and done for your sake, and you must diligently nourish how they were done. Love him by whom they were given, and imitate the things that were done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"CAPUT LI. - De Muliere in adulterio deprehensa.\n\nOccurrit jam nunc memoriæ mulier illa deprehensa in adulterio, et Jesus rogatus sententiam, quid egerit, quidvre dixerit recordare. Cu u omn scribens in terra terrenus eos, non coelestes, prodidisset; Qui sine peccato est, inquit, vestrum, primum lapidem in illam mittat. Cum vero omnes sententia tenuisset et expulisset de templo, imaginare quam pios oculos in illam levaverit, quam dulcem sua voce sententiam absolutionis ejus protulerit. Puta quod suspiraverit, quod lacrymatus sit, cum diceret, Nemo:e condemnavit, mulier? Aec ego te condemnabo. Felix, ut ila dicam, hæc, quæ in adulterio deprehensa mulier, quæ etiam de præteritis absolvitur, secura efficitur de futuris. Jesu bone, te dicente, non condemnabo, quis condcmnabit? Deus qui justificat, quis est qui condemnet? Audiatur de cætero vox tua: Vade, et jam amplius noli peccare (Joan. VIII, i )•","english":"CHAPTER LI. — On the woman caught in adultery.\n\nNow there comes to mind that woman caught in adultery, and Jesus asked for his judgment—recall what he did and what he said. When by writing on the ground he, earthly as he was, had exposed them all as earthly and not heavenly, he said, \"Let him who is without sin among you be the first to cast a stone at her.\" But when his sentence had restrained them all and driven them from the temple, imagine with what kindly eyes he lifted them toward her, with what gentle voice he pronounced the sentence of her absolution. Consider that he sighed, that he wept, when he said, \"Woman, has no one condemned you? Neither will I condemn you.\" Happy, so to speak, is this woman caught in adultery, who is absolved even of her past and made secure concerning the future. Good Jesus, when you say, \"I will not condemn,\" who will condemn? God who justifies—who is there to condemn? Let your voice be heard henceforth: \"Go, and do not sin any more\" (John 8:11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"CAPUT LII. - De muliere lacrymis pedes ejus rigante.\n\nJam nunc domum ingredere Pharisæi, et rccumbentem ibi Dominum tuum attende. Accede cum illa bcatissitna peccatrice ad pedes ejus; lava lacrymis, terge capillis, demulce osculis, et fove ungueutis. Nonne jam sacri illius liquor is odore perfunderis? Si libi adhuc SilOS negat pedes, iusta, ora, et gravidos lacrymis oculos attolle, iitisque suspiriis et inetrarrabilibus extorque quod pctis. Luctare cum I)eo sicut Jacob, ut ipse se gaudeat superari. Videbitur libi aliquando, quod avertat oculos, quod aures claudat, quod desideratos pedes abscondat. Tu nihilominus iusta opportune, importune; clama, Usquequo faciem luam avertis a me? Usquequo clamabo, et non exaudies( (Psal. XII, i )? Redde mibi, Jesu bone, lætitiam salutaris tui, quia tihi dixit cor meum: Quæsivi facient luam, faciem tuam requiram ( Psul. xxvi, 8). Certe non negabit pedes suos virgini, quos osculanrdos præbuit peccilrici.","english":"CHAPTER LII. — On the woman who washed his feet with her tears.\n\nNow enter the house of the Pharisee, and attend to your Lord reclining there. Approach with that most blessed sinner to his feet; wash them with tears, wipe them with your hair, caress them with kisses, and warm them with ointments. Are you not already drenched with the fragrance of that sacred liquor? If he still denies you his feet, press on, pray, and lift up eyes heavy with tears, and by your sighs and unutterable groanings extort what you seek. Wrestle with God as Jacob did, that he may rejoice to be overcome. It will seem to you at times that he turns away his eyes, that he closes his ears, that he hides the feet you desire. Do you nonetheless press on, in season and out of season; cry out, How long will you turn your face from me? How long will I cry, and you will not hear? Give me back, good Jesus, the joy of your salvation, for my heart has said to you: I have sought your face; your face, Lord, will I seek. Surely he will not deny his feet to a virgin, which he offered to a sinner to be kissed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"CAPUT LIII. — De paralytico per tegulas invecto corporaliter spiritualiter que sanato.\n\nSed et domum iilam non præteribis, ubi per tegulas paralyticus ante pedes ejus submittitur, ubi pietas et potestas obviaverunt sibi. Fili, inquit, remittuntur tibi peccata tua ( Matth. IX, 2). mira clemrntia! o indicibilis misericordia i Accepit fclix remissionem Peccatorum, quam non præcesserat confessio, non meruerat satisfactio, non exigebat contritio. Corporis salutem petebat, non animæ: et salutem recepit corforis et animae. Vere, Domine, vita in voluntate tua. Si decreveris salvare nos, non est qui audcat dicere, Cur iUi facis? Pharisæe, a te quid murmuras? an oculus tuus nequam est, quia ipse bonus est? Certe miseretur cui voluerii; ploremus et oremus ut vclit. Bonis etiam operibus pingueseat oratio, augeatur devntio, dilectio excitetur. Leventur pura; manus in oratione, quas non sanguis immunditiæ maculavit, tactus illicitus non foedavit, non exasperavit avaritia. Levctur et cor siue ira et disceptatione, quod tranquillitas scdavit, pax composuit, puritas conscientiæ animavit. Sed nihil horum paralyticus iste legitur præmisisse, qui tamen legitur remissionem peccatorum meruisse. Hæc est ineffabilis ejus misericordiæ virtus, cui sicut blasphemum cst derogare, ita el hoc sibi præsumere stultissimum.","english":"CHAPTER LIII. — On the paralytic let down through the roof, healed bodily and spiritually.\n\nBut you will not pass by that house either, where the paralytic is let down through the roof before his feet, where mercy and power met each other. Son, he says, your sins are forgiven you (Matt. 9:2). Wondrous clemency! O indescribable mercy! The happy man received forgiveness of sins, which no confession had preceded, no satisfaction had merited, no contrition had demanded. He was asking for the health of the body, not of the soul: and he received the health of both body and soul. Truly, Lord, life is in your will. If you have decreed to save us, there is no one who dares to say, Why do you do this? Pharisee, why do you murmur? Is your eye evil because he himself is good? Surely he has mercy on whom he will; let us weep and pray that he may will it. Let prayer also grow rich with good works, let devotion increase, let love be stirred up. Let pure hands be lifted up in prayer, hands that no blood of uncleanness has stained, no illicit touch has defiled, no avarice has embittered. Let the heart too be lifted up, free from anger and disputing, which tranquility has calmed, peace has composed, purity of conscience has animated. But this paralytic is not read to have sent any of these things before him, who is nonetheless read to have merited the forgiveness of sins. This is the power of his ineffable mercy, to which, just as it is blasphemous to disparage it, so it is most foolish to presume it for oneself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Potest cuicumque vult boc ipsum eflicaci;cr dicere, quod dixit illi paralytico, Dinittuntur tili peccata tua. Sed quicumque sine suo labore, vel contritione, vel confessione, vel etiam oratione sibi hoc dicendum exspectal; nunquam ei remittentur peccata sua.\n\nCAPUT LIV. — Dercceptione Christi in domo Marthæ et Moriæ.\n\nSed exeundum est hinc. et ad Bethaniam veniendum, ubi sacratissima foedera amicitiæ auctoritate Domini consecrantur. Diligebat enim Jesus Martham ct Mariam, et Lazarum, quod hospitalis amicitiæ, qua illi familiariori adhærebant affectu, detineri nemo qui ambigat 1. Testes suut lacrymæ illæ dulces, quibus lacrymatus est cum lacrymantibus, quas lotus populus amoris interpretatur indiciuin. Videte, inquiunt, quomodo amabat eum; et ecce ponunt ei cænam illi, et Martha ministrabat. Lazarus autem erat unus ex discumbentibus. Maria autem sumpsit alabastrum unguenti, et fracto alubastro effudit super caput Jesui (Joan. XI,; XII, 2, ). Gaude, quæso, huic interesse convivio. singulorum distingue officia. Martha ministrat, discumbit Lazarus, unit Maria. Hoc ultimum tuum est. Frange igitur alabastrum cordis, et quidquid habcs devotionis, quidquid amoris, quidquid dcsidciii, quidquid affectionis, totum effunde super sponsi tur caput, adorans in Deo hominem, et in homine Deum. Si fremit, simurmurat, si invidct. si proditor perditionem vocat devotionem, non sit tibi curæ.","english":"He can say to whomever he wills, with effect, that very thing which he said to that paralytic: Your sins are forgiven you. But whoever expects this to be said to him without his own labor, or contrition, or confession, or even prayer, his sins will never be forgiven him.\n\nCHAPTER LIV. — On the reception of Christ in the house of Martha and Mary.\n\nBut we must go out from here and come to Bethany, where the most sacred bonds of friendship are consecrated by the authority of the Lord. For Jesus loved Martha and Mary and Lazarus, because of that hospitable friendship by which they clung to him with a more familiar affection; no one doubts this. Those sweet tears are witnesses, with which he wept with those who wept, which the whole people interprets as a sign of love. See, they say, how he loved him. And behold, they set a meal before him, and Martha served. But Lazarus was one of those reclining at table. And Mary took an alabaster jar of ointment, and having broken the alabaster jar, she poured it over the head of Jesus. Rejoice, I ask, to be present at this banquet. Distinguish the offices of each. Martha serves, Lazarus reclines, Mary anoints. This last is your task. Therefore break the alabaster jar of your heart, and whatever devotion you have, whatever love, whatever desire, whatever affection, pour it all out over the head of the bridegroom, adoring the man in God and God in the man. If he grumbles, if he murmurs, if he envies, if the traitor calls devotion destruction, let it not be your concern.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Utquid, nit, perditio hæc? Posset hoc unguentum venundari multo, et dari pauperibus! Pharisæus murmurat, invidens poenitenti: murmurat Judas, invidens effusioni unguenti. Sed judex accusationem non recipit, accusatam absolvit. Sinite, inquit, illam. Bonum enim opus operata est iti me ( Marc. xiv, 4-6 ). Laboret Martha, ministret, paret hospitium peregrino, esurienti cibum, vestem algenti. Ego solus Mariæ, et illa milii: totum præstet, quod habet; a me quidquid optat, exspectet. QuiJ enim? Tune Mariæ consulis relinquendos pedes, quos tam dulciter osculatur? avertendos oculos al illa speciosissima facie quam contemplatur? amovendum auditum ab ejus suavi sermone quo reficitur?\n\nCAPUT LV. — De ingressu Christi in Jerusalem PUt ris acclamantibus, HOSANNA, etc.\n\nSed jam surgentes eamus hinc. Quo, inquis? Certe at insidentem asello coeli terræque Dominum comiteris, tanta fieri pro te obstupescens, puerorum laudibus tuas inseras clamans et dicens: Hosanna filio David: benedictus qui venit in nomine Domini (Matth. XXI, 9). Jam nunc ascende cum eo in cœnaculum grande stratum, et salutaris cœnæ interesse deliciis gratulare.","english":"Why, they say, this waste? This ointment could have been sold for much and given to the poor! The Pharisee murmurs, envying the penitent; Judas murmurs, envying the outpouring of the ointment. But the Judge does not accept the accusation; He absolves the accused. Let her alone, He says. For she has done a good work upon me (Mark 14:4-6). Let Martha labor, let her serve, let her prepare a lodging for the stranger, food for the hungry, clothing for the cold. Let me be Mary's alone, and she mine: let her give all that she has; from me let her expect whatever she desires. For what? Do you advise Mary to abandon the feet which she kisses so sweetly? To turn her eyes away from that most beautiful face which she contemplates? To remove her hearing from His sweet speech by which she is refreshed?\n\nCHAPTER LV. — On Christ's Entry into Jerusalem, with the children crying Hosanna, etc.\n\nBut now let us rise and go from here. Where, you ask? Surely you will accompany the Lord of heaven and earth as He sits upon a donkey, marveling that such great things are done for your sake, and you will join your voice to the praises of the children, crying out and saying: Hosanna to the son of David: blessed is he who comes in the name of the Lord (Matthew 21:9). Now ascend with Him into the great upper room, furnished, and rejoice to share in the delights of the saving supper.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"CAPUT LVI. — De coena Domini et rebus in ea gestis.\n\nVincat verecundiam amor, timorem excludat affectus: ut saltcin de micis mensae illius elcemosynam præbeat mendicanti. Vel a longe sta, et quasi pauper intendens in divitem, ut aliquid accipias extende manum, famem lacrymis prode. Cum jam surgensa cœna linteo se præcinxit, posuitque aquam in pelvim, cogita quæ majestas, quæ potestas hominum pedes abluit et extergit: quæ benignitas proditoris vestigia sacris manibus tangit. Specta et exspecta, et ultima omnium tuos ci præbe abluendos: quia quem ipse non lavit, non habebit partem cum eo. Quid modo festinas exire? Sustine paululum. Videsne quisnam ille est, rogo te, qui supra pectus ejus rccumbit, et in sinu ejus caput reclinat? Felix quicumque ille est. ecce video, Joannes est nomen ejus. Joannes, quid ibi dulcedinis, quid gratiæ et suavitatis, quid luminis et devotionis ab illu hauriam fonte, dicito. Ibi certe omnes thesauri sapientiæ et scientiæ; ibi fons misericordiæ, domicilium pietatis, et favus æternæ suavitatis. Unde tibi, o Joannes omnia ista? Numquid tu sublimior retro, Andrea sanctior, cæteris omnibus Apostolis prator? Speciale hoc virginitatis privilegium, qnia virgo es elecius a Domino, antequam ires cum matre dileutus '. Jam misericordiæ exsulta, virgo, accedo propius, ct ali'luam lihi hujus dulcedinis portionem vindicare nun differas.","english":"CHAPTER LVI. — On the Lord's Supper and the things done at it.\n\nLet love conquer shame, let affection banish fear, so that at least from the crumbs of that table she may give alms to the beggar. Or stand afar off, and like a poor woman gazing upon the rich man, stretch out your hand that you may receive something; disclose your hunger by your tears. When now, the supper having arisen, he girded himself with a towel and put water into a basin, consider what majesty, what power it is that washes and wipes the feet of men; what kindness it is that touches the footprints of the traitor with sacred hands. Watch and wait, and last of all offer your own feet to be washed, because he who is not washed by him will not have part with him. Why do you now hasten to go out? Wait a little. Do you see, I ask you, who that is who reclines upon his breast and lays his head in his bosom? Happy is whoever that is. Behold, I see: John is his name. Tell us, John, what sweetness, what grace and pleasantness, what light and devotion you draw from that fountain. There certainly are all the treasures of wisdom and knowledge; there is the fountain of mercy, the dwelling-place of piety, and the honeycomb of eternal sweetness. From where do you have all these things, O John? Are you perhaps more exalted than Andrew, holier than the rest, more distinguished than all the other Apostles? This is the special privilege of virginity, because you are a virgin chosen by the Lord, before you went with the mother of the beloved. Now exult in mercy, virgin; draw nearer, and do not delay to claim for yourself another portion of this sweetness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Si ad potiora non potes, dimitte Joanni pectus, uhi eum vinuli I:;titiæ in divinitalis (ognitione inebriet: tu cuirens ad uhera humanatatis, hc exprime, quo nutriaris. Inter hæc sacratissima illa oratione discipulos connnendans Patri dixerit, Nater, serva eoa in nomine tuo; inclina tuum caput, ut « tu mercaris audire, Volo ut ubi sum ego, et illi sint mecum (Joan. XVII, II, 24).\n\nCAI'UT LVII. — De Christi agonia in monte Oliveli.\n\nBonum cst libi hic esse. Sod excundum est, præcedil ipse ad montem Oliveti, tu sequere. Et licet assumpto Petro ct duohus liliis Zchedæi ad secreta secesserit; vel a longe intuere, quomodo inse nostram transtulit necessitatem. Vide quomodo ille, cujus sunt omnia, pavere incipit ct taderc, Tristis est anima mea, inquiens, usque ad mortem (Matth. XXVI, 58). Unde hoc, Deus meus? Compateris mihi exhibens hominem, ut quodammodo videaris nescire quod Deus es: prostratus in faciem oras, et factus est sudor tuus, sicut guttæ sanguinis decurrentis in terram (Luc. XXII, 44). Quid stas? accurre, et suavissimas illas guttas lambe, et pulvercm pedum illius linge. Noli dormire cum Petro, ne merearis audire. Sic nou potuisti una hora vigilare mccum (Matth. XXVI, 40)?","english":"If you cannot reach the higher things, leave the breast to John, where he is inebriated with the wine of righteousness in the knowledge of divinity; but you, running to the breasts of humanity, press out from there what may nourish you. Among these things, in that most sacred prayer, when he commended his disciples to the Father, he said, Father, keep them in your name; incline your head, so that you may deserve to hear, I will that where I am, they also may be with me (John 17:11, 24).\n\nCHAPTER LVII. — On Christ's agony on the Mount of Olives.\n\nIt is good for you to be here. But you must go out; let him go before to the Mount of Olives, and do you follow. And although, having taken Peter and the two sons of Zebedee, he withdrew to a secret place, yet look from afar at how he took our necessity upon himself. See how he, whose are all things, begins to fear and to be troubled, saying, My soul is sorrowful even unto death (Matt. 26:38). Whence is this, my God? You suffer with me, showing yourself a man, so that in a certain way you may seem not to know that you are God; prostrate on your face you pray, and your sweat became like drops of blood running down to the ground (Luke 22:44). Why do you stand? Run, and lick those most sweet drops, and lick the dust of his feet. Do not sleep with Peter, lest you deserve to hear, So could you not watch one hour with me (Matt. 26:40)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"CAPUT LVIII.— De Christi traditione.\n\nSed ecce jam prodilorem præeuntem impiorum turha subsequitur et osculum præbente Juda, manus injiciunt in Dominum tuum, tenent, ligant, et illas dulces manus vinculis astringunt. Quis ferat? Scio, occupat nunc cor tuum pictas, omnia viscera tua zelus inflammat. Si. e, rogo, paliatur qui pro te patilur. Quid optas gladium? Quid irasceris? Quid indignaris? Si instar ietri cujuslibet aurem abscideris, si ferro hrachium tuleris, si pedem truncaveris, ipse restituet omnia; qui etiam si quem occidci is, absque dubio suscitabit.\n\nCAPUT LIX. — De injuriis Christo apud principem sacerdotum et apud Pilutum illatix.\n\nSequere polius eum usque ad atrium principis sacerdotum, et speciosissimam ejus faciem, quam illi sputis illinunt, tu lacrymis lava. Intuere quam piis oculis. quam misericorditer, quam efficaciter tertio negantem respexit Pelruin, quando ille conversus et in se reversus flevit amare. Utinam, bone Jesu, tuus me dulcis respiciat oculus, qui te toties ad vocem ancillæ procacis. carnis meæ pessimis operibus affectibusque negavi. Sed jam mane fcto traditur Pilato. Ihi accusatur, ct tacet: quoniam tanquam ovis ad occisionem ducitur, et sicut agnus coram tondente se, sic uon aperuit os suum (Isai. LIII, 7; Act. VIII, 52).","english":"CHAPTER LVIII.—On the Betrayal of Christ.\n\nBut behold, now the crowd of the wicked follows the traitor as he goes before them, and Judas offering a kiss, they lay hands on your Lord, seize him, bind him, and constrain those sweet hands with chains. Who could bear it? I know that compassion now occupies your heart, that zeal inflames all your inward parts. If, then, I ask, he suffers who suffers for you, let him be suffered. Why do you desire a sword? Why are you angry? Why are you indignant? If like Peter you cut off a man's ear, if you take off an arm with the sword, if you maim a foot, he himself will restore all things; who, even if you kill someone, will without doubt raise him up.\n\nCHAPTER LIX.—On the Injuries Inflicted on Christ before the High Priest and before Pilate.\n\nRather follow him all the way to the courtyard of the high priest, and wash with your tears his most beautiful face, which they smear with spittle. Gaze upon him with what loving eyes, with what mercy, with what power he looked upon Peter when he denied him the third time, when he turned and, coming to himself, wept bitterly. Would that, good Jesus, your sweet eye would look upon me, who have denied you as many times at the voice of a forward maidservant, by the worst works and affections of my flesh. But now, when morning had come, he is handed over to Pilate. There he is accused, and is silent: for he is led as a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth (Isa. LIII, 7; Act. VIII, 32).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Vide, attende quomodo stat:tnle præsidem, inclinato capite, demissis oculis, vulto placido, sermone raro, paratus ad opprobria, promptus etiam ad verbera. Scio, in potes ulterius sustinore, nec dulcissimum dorsum ejus flagellis alleri, nee faciem alapis cædi, lice venerandum illud caput spiuis coronari, nec dexteram, qu:c cœlum et terram continet, arundine dehonestari, tuis oculis aspicere poteris. Ecce educitur fl gellatus, portaus spineam coronam, et purpurcum vestimentum. Et dicit Pilatus, Ecce homo (Joan. XIX, 5): vere Isomo esi, quis dubitet? Testes sunt pi gæ virgarum, livor ulcerum, fœditas sputorum. Jam nunc cognosco, Zahule, quia est homo. Vere homo est, inquis. Sed quid est, quod in tul injuriis non irascitur III homo, non movetur ut honio, nun suis tortoribus indignatur ut homo? Ergo plus est quam homo. Sed quis cognoscit illum? Cognoscitur cenc homo impiorum judicia sustinens: sed cognoscetur Deus judicium faciens.","english":"See, attend to how he stands before the governor: head bowed, eyes cast down, countenance calm, speech sparing, ready for insults, prompt even for blows. I know that you cannot endure to look further upon him, nor that his most sweet back be torn by scourges, nor his face be struck with slaps, nor that that venerable head be crowned with thorns, nor that the right hand which holds heaven and earth be dishonored with a reed. Behold, he is led forth scourged, bearing the crown of thorns and the purple garment. And Pilate says, Behold the man (John 19:5): truly he is a man, who doubts it? The witnesses are the marks of the rods, the lividness of the wounds, the foulness of the spittings. Now at last I recognize, Zahule, that he is a man. Truly he is a man, you say. But what is it that in the face of injuries he is not angered as a man, is not moved as a man, does not rage against his torturers as a man? Therefore he is more than a man. But who knows him? He is known as a man enduring the judgments of the wicked: but he shall be known as God executing judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"CAPUT LX. — De passione Christi, et deceptione dia boli.\n\nScro animadvertisti, Zabule. Quid tibi per mulierem visum est agere, ut dimittatur? Tarde locutus es. Sedet pro tribunali judcx: prolata est sententia: jam portat propriam crucem; ducitur ad mortem. spectaculum! Videsne? Ecce principatus super humerum ejus (Isai. IX, 6). Hæc est virga æquilatis, virga regni sui. Datur ei vinum felle mixtum. Exuitur vetimenlis suis, et incr milites dividuntur. Tunica non scinditur: sed sorte transit ad unum. Dulces manus ejus ct pedes clavis perforantur, et extensus in cruce inter lalroncs suspenditur.\n\nCAPUT LXI. — De Christo in cruce.\n\nMediator Dei et hominum, inter cœlum et terram medius pendens, ilia superis unit, ct cœlestibus terrena conjungit. Stupet ocium. et terra miratur; quid tu? Non mirum si sole coiiiistato, tu contri ta is; si terra tremiscente, tu contremiscis; si scis-is saxis, cor tuum scinditur; si flentibus juxta crucem mulieribus. tu collacrymaris.","english":"CHAPTER LX. — On the Passion of Christ, and the Deception of the Devil.\n\nHave you observed, Zabulus? What did you think to accomplish through the woman, that he should be released? You spoke too late. The judge sits on his tribunal; the sentence has been pronounced; he now carries his own cross; he is led to death. What a spectacle! Do you see? Behold, the government is upon his shoulder (Isa. 9:6). This is the rod of equity, the rod of his kingdom. Wine mixed with gall is given to him. He is stripped of his garments, and they are divided among the soldiers. The tunic is not torn, but passes by lot to one. His sweet hands and feet are pierced with nails, and stretched out on the cross he is suspended between thieves.\n\nCHAPTER LXI. — On Christ on the Cross.\n\nThe Mediator of God and men, hanging midway between heaven and earth, joins the lowest things to the highest, and unites earthly things to heavenly. The heavens are astonished, and the earth marvels; what of you? It is no wonder if, when the sun is darkened, you are darkened; if, when the earth trembles, you tremble; if, when the rocks are split, your heart is split; if, when the women weep beside the cross, you weep with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"CAPUT LXII. — De mira Christi patientia in cruce.\n\nVerum in his omnibus considera illud dulcissimum pectus, quam tranquillitatem servaverit, quam habuerit pietatem. Non suam attendit injuriam, non pœnam reputat, non sentit contumelias. Sed illis potius a quibus patitur, illc compatitur; a quibus vulneratur, ille medetur; vitam procural, a quibus occiditur. Cum qua mentis dulcedine, cum qua spiritus devotione, in qua charitatis plenitudine, clamat, Pater, ignosce illis (Luc. XXIII. 34)!\n\nCAPUT LXIII.- Virgo propior adstat cruci.\n\nEcce ego, Domine, tuæ majest tis adorator, non lui corporis intertector; tuæ mortis venerator, non tuæ passionis irrisor: tuæ misericordiæ contempltor, non infirmitatis contemptor Interpelet itaque pro Ile tua dulcis humanitas, commendet IIIC Patri tua ineffabilis pictas. Dic ergo, dulcis Domine, Pater, ignosce illi.At tll, virgo, cui major est apud Virginis Filium confidenlia quam mulieribus qUa! longe stant, cum matre virgine et discipulo virgine accede ad crecem, ct perfusum pall re vultum dominus iuluere. vuid ergo? TII sine lacrymis, amantissimæ dominæ lacrymas videbis? Tu siceis oculis manes, et ejus animam pertransiit gladius doloris? Tu sine singultu andies dicentem matri: Mulier, ecce filius tuus; et Joanni: Ecce mater tua (Joan. XIX, 26, 27)?","english":"CHAPTER LXII. — On the wonderful patience of Christ on the cross.\n\nBut in all these things consider that most sweet heart, what tranquility it preserved, what piety it had. He did not attend to his own injury, he did not reckon the punishment, he did not feel the insults. But rather he suffered with those by whom he suffered; he healed those by whom he was wounded; he procured life for those by whom he was killed. With what sweetness of mind, with what devotion of spirit, in what fullness of charity, he cries out, Father, forgive them (Luke 23:34)!\n\nCHAPTER LXIII. — The Virgin stands nearer to the cross.\n\nBehold, I, Lord, am an adorer of your majesty, not a destroyer of your body; a venerator of your death, not a mocker of your passion; a contemplator of your mercy, not a despiser of your weakness. Let therefore your sweet humanity intercede for me, let your ineffable piety commend me to the Father. Say therefore, sweet Lord, Father, forgive him. But you, virgin, whose confidence is greater with the Son of the Virgin than that of the women who stand far off, come with the virgin mother and the virgin disciple to the cross, and wash with your tears the face of the Lord covered with spittle. What then? Will you, without tears, see the tears of the most loving lady? Will you remain with dry eyes, when the sword of sorrow has pierced her soul? Will you hear without sobbing the one saying to his mother: Woman, behold your son; and to John: Behold your mother (John 19:26-27)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Cum discipulo matrem committeret, latroni paradisum promitteret; tunc unus cx militibus lancea lotus ejus apernit. et exivit sanguis et aqua (Ibid. 34). Festin, ne tardaveris, comede favum cum melle tuo Bibe vinum mum cum lac:e tuo. Sanguis tihi in vinum vertitur, ut inebrieris; in lac aqua motatur, ut nutriaris. Facta sunt tihi in petra flumina, in membris ejus vulnera, et in maceria corporis ejus caverna, ill quibus instar columbæ latitas, ct deoscularis singuli. Ex sanguine ejus fiant sicut vitta coccinea labia tua, ct eloquium tuum dulcc.\n\nCAPUT LXIV. — De decurione.\n\nSed adhuc exspecta donec nobilis ille decurio vcniens, extractis clavis manus pedesque dissolvat. Vide (uomodo felicissimis brachiis corpus complectitur, ac suo astiingit pectori. Tunc dicere potuit vir ille sanctissimus: Fasci ulus myrrhæ, dilectus mens mihi inter ubcra commorabitur (Cant. I, 15). Sequere tu pretiosissimum illum coeli terræque thesaurum, vel pedes poria; vel manus brachiaque sustenta; vel certe defluentes minutatim pretiosissimi sanguinis stillas curiosius collige, et pedum illius pulverem linge. Cerne præterea quod dulciter beatissimus Nicodemus sacratissima ejus vulnera tractavit digitis, fovit unguentis, et eum sancto Joseph involvit sindone, collocavit in sepulcro.","english":"When he entrusted his mother to the disciple, he promised paradise to the thief; then one of the soldiers opened his side with a lance, and there came out blood and water (Ibid. 34). Hasten, do not delay, eat the honeycomb with your honey; drink your wine with your milk. Blood is turned into wine for you, that you may be inebriated; water is changed into milk for you, that you may be nourished. For you rivers have been made in the rock, wounds in his members, and a hollow in the wall of his body, in which, like a dove, you may hide and be kissed one by one. From his blood let your lips be made like a scarlet ribbon, and your speech sweet.\n\nCHAPTER LXIV. — On the decurion.\n\nBut still wait until that noble decurion comes and, the nails drawn out, loosens his hands and feet. See how he embraces the body with most blessed arms and presses it to his own breast. Then that most holy man could say: A bundle of myrrh, my beloved shall abide between my breasts (Cant. 1:15). Do you follow that most precious treasure of heaven and earth; either support the feet, or uphold the hands and arms; or at least gather more carefully the drops of most precious blood flowing down little by little, and lick the dust of his feet. Observe besides that the most blessed Nicodemus gently handled his most sacred wounds with his fingers, cherished them with ointments, and wrapped him in a holy linen cloth with Joseph, and laid him in the tomb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"CAPUT LXV. — De Magdalena sepulcrum visitant.\n\nNoli præterca Magdalenæ deserere comitatum: sed paratis aromatibus, cum ea Domini mi sepulerum visitare memento. si quod illa oculis, tu in spiritu cernere merearis, nunc super lapidem revolutum ab ostio monumenti angelum residentem, nunc intra tUOnumentum unum ad capu!, alium ad pedes resurreclionis gloriam prædicantes, nunc ipsum Jcsum Mariam flentem,ct tristem tam dulci respicientem oculo, tam suavi voce dicentem, Maria. Quid hac voce dulcius, quid suavius, quid jucundius, Maria? Rumpuntur ad hanc vocem omnes capitis cataractæ, ab ipsis medullis cliciuntur lacrymæ, singultus atque suspiria ab imis trahuntur visceribus. Maria. beata quid libi pro meritis fuit, quid animi, cum ad hanc vocem te prosterneres, et reddens vocem salutanti inclamares, Rabboni? Quo, rogo, affectu, quo desiderio, mentisquc ardore clamasti, Rabboni? N.un plura dicere lacrymæ prohibent, cum voccm occludat affectus, omnesque animæ corporisque sensus, nimius ardor absorbeat. Sed. o dulcis Jesu, cur a sacratissimis ac desideratissimis pedibus tuis sic arces amantem? O verbum durum! Noli, inquit, me tangere (Joan. xx, 16, 17). Utquid, Domine? Quare non tangam desi:erata illa vestigia tua pro me perforata clavis, perfusa sanguine?Non tangam, non deosculabor? An inimicior es eo, quia gloriosior?","english":"CHAPTER LXV. — On Mary Magdalene Visiting the Sepulcher.\n\nDo not, moreover, forsake the company of the Magdalene; but when the spices are prepared, remember to visit the Lord's sepulcher with her. If you are to be found worthy to perceive in spirit what she saw with her eyes—now the angel sitting upon the stone rolled back from the mouth of the tomb, now within the tomb one at the head and another at the feet proclaiming the glory of the resurrection, now Jesus himself looking upon Mary as she wept, and upon her sadness with so sweet an eye, and saying in so gentle a voice, \"Mary.\" What is sweeter than this voice, what gentler, what more delightful, than \"Mary\"? At this voice all the cataracts of the head are burst open, tears are drawn forth from the very marrow, sobs and sighs are drawn up from the depths of the entrails. \"Mary.\" Blessed woman, what was it to you according to your merits, what was the disposition of your mind, when at this voice you cast yourself down and, returning the voice to the one who greeted you, cried out, \"Rabboni\"? With what affection, I ask, with what desire, with what ardor of mind did you cry out, \"Rabboni\"? Tears forbid me to say more, since emotion closes off the voice, and excessive ardor absorbs all the senses of soul and body. But, O sweet Jesus, why do you thus drive away the one who loves you from your most sacred and most desired feet? O hard word! \"Do not touch me,\" he says (John 20:16-17). Why, Lord? Why shall I not touch those desired footprints of yours, pierced for me with nails, drenched in blood? Shall I not touch, shall I not kiss them? Are you more hostile because you are more glorious?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Eccc, non dimittam te, non recedam a te, non parcam lacrymis, pectus singu tibus suspiriisque rumpetur, niti tangam. Et ille: Noli me tangere. Noli timere; nun aufertur tibi bonum hoc, sed differtur: vade tamen, et nuntia fratribus meis quia surrexi. Currit cito volens redire. Hcdit cum aliis mulieribus. Quibus Jesus occurrens blandi salatatione, dcjeclas sic erigit, tristes consolatur. Adverte. Tunc est datum, quod ame fuit dilatum. Accesserunt enim et tenuerunt pedes ejus. Hic quamdiu etes, virgo, morare. Non has delicias tuas sumnus interp -let, N ullus exterior tumultus impediat.\n\nCAPUT LXVI. — De mundi ct rerum præsentium contemptu.\n\nVerum quia in hac misera vita nihil stabile, nihil.'ternum est, nunquam in codem statu permanct homo; necesse est, ut anima nostra, dum vivimus, quadam varietate pascatur. Unde a præteritorum recordatione ad experientiam præsentium transeamus, ut ex his quoque quantum a nobis sit Deus diligendus, omnes intelligere vulcainus. Hæc omnia revolve animo, ut in eum totus tuus resolvatur affectus. Vilescat tibi mundus, omnis amor carnalis sordescat. Nescias te esse in hoc mundo, quæ ad illos, qui in coelis sunt et Deo vivum, tuum amorem transtulisti. Ubi cst thesaurus tuus, ibi et cor tuum.","english":"Behold, I will not let you go, I will not depart from you, I will not spare tears; my breast will burst with sobs and sighs unless I touch him. And he: Do not touch me. Do not be afraid; this good is not taken from you, but deferred: go nonetheless, and tell my brothers that I have risen. She runs quickly, wishing to return. She stays with the other women. Jesus meets them, and by his gentle greeting he raises up the fallen and consoles the sorrowful. Take note. Then was given what before had been delayed. For they came near and held his feet. Here, virgin, linger as long as you are here. Let no sleep interrupt these delights of yours, let no outward tumult hinder them.\n\nCHAPTER LXVI. — On contempt for the world and present things.\n\nBut because in this wretched life nothing is stable, nothing eternal, a person never remains in the same state; it is necessary that our soul, while we live, be fed by a certain variety. Hence let us pass from the recollection of past things to the experience of present things, so that from these as well we may all understand how greatly God is to be loved by us. Turn all these things over in your mind, so that your whole affection may be resolved into him. Let the world grow cheap in your eyes, let all carnal love become foul to you. Know that you are not in this world, you who have transferred your love to those who are in the heavens and live to God. Where your treasure is, there also is your heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Noli cum argenteis simulacris vili marsupio tuum includere animum, qui nunquam cum nummorum pondere poterit transvolare ad coelum: puta te quotidie morituram, et de crastino non cogitabis. Nun te futuri temporis sterilitas terreat, non futuræ famis timor tuam mentem dejiciat. Sed ex ipso lota fiducia tua pendeat, qui aves pascit et lilia vestit. Ipse sit horreum luum, ipse apotheca, ipse marsupium, ipse divitiæ tuæ, ipse solus sit tibi omnia in omnibus. Et ha'c inter im de præsentibus satis sint.\n\nCAPUT LXVII. — Mors a sanctis desideratur.\n\nQui autem tanta suis pra'stat. in præsenti, quanta illis servat in futuro? Principium futurorum, ct linis præsentium mors. Hanc cujus natura non horret? cujus non expavescit affectus? Nam bestiæ fuga, latibulis, ct aliis mille modis mortem cavent, et vitam tenent. Jam nunc diligenter attende, quid tua tibi respondeat conscientia, quid præsumat fides tua, quid spes promittat, quid exspectet affectus. Si vita tua tibi oneri cst, si mundus fastidio, si caro dolori; profecto desiderio mors eat tibi, quæ jugum hujus oncris deponit, tollit fastidium, corporcos dolores absumit. Hoc unum dico omnibus mundi hujus præstare deliciis, honoribus atque divitiis, si ob conscientiæ serenitatem, fidei firmitatem, spci certitudinem, mortem non timeas. Quod ille maxime poterit experiri, qui aliquo tempore sub bac servitute suspirans, in Ii.","english":"Do not enclose your soul with worthless silver idols in a cheap purse, for a soul weighed down with coins can never fly up to heaven. Consider that you will die every day, and you will not think about tomorrow. Let not the barrenness of the future terrify you, let not the fear of future famine cast down your mind. But let your confidence, once cleansed, depend on him who feeds the birds and clothes the lilies. Let him be your granary, let him be your storehouse, let him be your purse, let him be your riches, let him alone be to you all things in all things. And let these things concerning the present be enough for now.\n\nCHAPTER LXVII. — Death is desired by the saints.\n\nBut he who provides such great things for his own in the present, how great are the things he keeps for them in the future? The beginning of future things and the end of present things is death. Whose nature does not shudder at it? Whose affection does not dread it? For beasts by flight, by hiding places, and by a thousand other means avoid death and hold on to life. Now attend diligently: what does your conscience answer you, what does your faith presume, what does your hope promise, what does your affection expect? If your life is a burden to you, if the world is a disgust to you, if the flesh is a pain to you, then surely death should be an object of desire to you, which lays down the yoke of this burden, takes away disgust, and consumes bodily pains. This one thing I say excels all the delights, honors, and riches of this world: if for the serenity of conscience, the firmness of faith, the certainty of hope, you do not fear death. This he will especially be able to experience, who at some time sighing under this servitude, in Ii.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"berioris conscicnti e nuras evasit. Hæc sunt futuræ beatitudinis tuæ primitiæ salutares, ut morte supcrveniente naturalem horrorem fides saperet, apestemperet, conscientia secura repellat.\n\nCAPUT LXVIII. — Mors justo felicitatis princi pium est.\n\nEt vido quomo do mors beatitudinis principium est, laborum meta, peremptoria vitiorum. Sic eiim scr.ptum cst: Beati mortui, qui in Domino moriuntur. Amodo enim jam dicit Spiritus, ut requiescant a laboribus suis (Apoc. XIV, 13). Unde propheta reproborum ab electorum morte discernens, Omnes, inquit, reges dormierit in gloria in domo sua: tu autem projectus es de sepulcro tuo, Quasi stirps inutilis, pollutus et obvolutus (Isai. XVI, 18, 19).\n\nCAPUT LXIX. — De animæ e corpore exeuntis requie vel supplicio.\n\nDormiunt quippe in gloria quorum mortem bona commendat conscientia. Quoniam pretiosa est in conspectu Domini mors sanctorum ejus. Dormit sanc in gloria, cujus dormitioni assistunt Angeli, occurrunt sancti et concivcs, suum præbentes auxilium. ct impertientes solatium, hostibus se opponunt, obsistentes repellunt, refellunt accusantes: et sic usquc ad sinum Abrahre sanctam animam comitantes in loco pacis collocant et quietis.","english":"...has escaped the snares of a more watchful conscience. These are the saving first-fruits of your future blessedness, so that when death comes upon you, faith may give savor to the natural horror, temper it, and a secure conscience may drive it away.\n\nCHAPTER LXVIII. — Death is the beginning of felicity for the just.\n\nAnd see how death is the beginning of blessedness, the goal of labors, the destroyer of vices. For thus it is written: Blessed are the dead who die in the Lord. For from henceforth, says the Spirit, that they may rest from their labors (Rev. 14:13). Whence the prophet, distinguishing the death of the reprobate from that of the elect, says: All the kings have slept in glory in their own house; but you are cast out of your sepulcher, as a useless stock, polluted and wrapped about (Isa. 16:18-19).\n\nCHAPTER LXIX. — On the rest or punishment of the soul departing from the body.\n\nFor they sleep in glory whose death a good conscience commends. Since precious in the sight of the Lord is the death of his saints. He truly sleeps in glory at whose sleeping the Angels stand by, the saints and fellow-citizens run to meet him, offering their aid and imparting consolation, opposing themselves to his enemies, resisting and driving back those who stand against him, refuting his accusers; and so, accompanying the holy soul all the way to the bosom of Abraham, they place it in a place of peace and rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Nun sie impii, quos de corpore, quasi de fœtenti sepulcro, pessimi spiritus cum instrumentis iufernalibus extrahentes pollutos libidine, obvolutos cupiditate, injiciunt ignibus exurcndos, tradunt vermibus lacerandos, aeternis foetoribus deputant sulTocandos. Vere exspectatio justorum lætitia; spes autem impiorum peribil (Prov. x, 28).\n\nCAPUT LXX. - De requie æterna et gloria sanctorum.\n\nSanc qualis sit illa rcqeies, quæ pax illa, quae jucunditas de sinu Abrahæ, quai illic quiescentibus promittitur, et exspectatur, quia experientia non docuit, stilus explicare nun poterit. Exspectant felices, donce impleatur numerus fratrum suorum; ut in die resurrectionis duplici stola induti, corporis pariter et animæ perpetua felicitate fruantur.\n\nCAPUT LXXI. — De extremi judicii die.\n\nJam nunc intuere dici i:lius terrorem, quando virtutes coelorum movebuntur, clementaignis calore solventur, patebunt inferi, occulta omnia nudabuntur. Veniet desuper judex iratus, ardens furor ejus, et Ut tempestas currus ejus, ut reddat in ira vindictam ct vastationem in flamma ignis. Beatus qui paratus est occurrere illi. Quid tunc Iuberis animis erit.? quam tunc miscri erunt, quos iunc luxuria fœdat, avarili a dissipat, extollit superbia! Exibunt Angeli, et scparabunt malos de mcdio justorum, istos a dextris, alios a sinistris statuentes.","english":"Thus the wicked, whom the evil spirits drag forth from the body as from a stinking tomb, polluted with lust, wrapped in covetousness, cast into fires to be burned, hand over to worms to be torn, and appoint to be choked by eternal stenches. Truly the expectation of the just is gladness; but the hope of the wicked shall perish (Prov. 10:28).\n\nCHAPTER LXX. — On the eternal rest and glory of the saints.\n\nBut what that rest is, what that peace, what that delight from the bosom of Abraham, which is promised and awaited for those resting there, because experience has not taught it, the pen can never explain. The blessed await, until the number of their brethren be fulfilled; so that on the day of resurrection, clothed in a double robe, they may enjoy perpetual felicity of body and soul alike.\n\nCHAPTER LXXI. — On the day of the last judgment.\n\nNow consider the terror of that day, when the powers of heaven shall be moved, the elements shall melt with the heat of fire, the depths shall lie open, all hidden things shall be laid bare. The angry judge shall come from on high, his fury burning, and his chariot like a tempest, that he may render vengeance in wrath and devastation in the flame of fire. Blessed is he who is prepared to meet him. What then will be the minds of the wicked? How wretched will they then be, whom luxury now defiles, avarice scatters, pride exalts! The angels shall go forth, and shall separate the wicked from the midst of the just, setting these on the right, those on the left.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Cogita nunc te ante tribunal inter utramque hanc societatem assitcre, et necdum in partem alteram separatam. Deflecte nunc oculos ad sinistram Judicis, et miseram illam multitudinem specta.\n\nCAPUT LXXII. — De confusione et pœna malorum.\n\nQualis ibi horror? quis timor? quis fœtor? quis dolor? Stant miseri, et infelices stridentes dentibus, nudo latere palpitantes, aspectu horribiles, vultu deformes, dejecti præ pudore; præ corporis turpitudine et nuditate confusi latere volunt, et nun datur; fugere tentant, et non permittuntur. Si levant oculos, desuper judicis imminet furor; si deponunt, infernalis putci cis ingeritur horror. Non suppetit criminum cxcusalio, nec de iniquo judicio aliqua poterit esse causatio: cum quidquid decretum fuerit, justum esse ipsam eorum conscientiam non latebi.\n\nCAPUT LXXIII.—Amor Deo rependendus pro præ destinationis gratia.","english":"Think now that you stand before the tribunal between these two companies, and not yet separated into either part. Turn now your eyes to the left of the Judge, and behold that wretched multitude.\n\nCHAPTER LXXII. — On the confusion and punishment of the wicked.\n\nWhat horror is there? What fear? What stench? What grief? The miserable and unhappy stand gnashing their teeth, trembling with their side laid bare, horrible in appearance, deformed in countenance, cast down for shame; because of the foulness and nakedness of their body they are confounded and wish to hide, and it is not granted; they try to flee, and are not permitted. If they lift their eyes, the fury of the Judge looms from above; if they cast them down, the horror of the infernal pit is thrust upon them. No excuse for their crimes is available, nor can there be any plea of an unjust judgment: since whatever has been decreed, their own conscience will not conceal that it is just.\n\nCHAPTER LXXIII. — Love is to be rendered to God for the grace of predestination.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Cerne nunc quam amandus sit, qui te ab hac damnata societate prædestinando discernit, vocando separavit, justificando purgavit. Retorque nunc ad dexteram oculos, et quibus te glorificando sit inserturus, adverte.\n\nCAPUT LXXIV. — De gloria bonorum.\n\nQuis ibi decor? quis honor? quai fclicitas? quæ securitas? Alii die judiciaria sede sublimcs, alii martyrii corona splendentes, alii virginitatis flore candidi, alii elecmosynarum largitione fecundi, alii doctrina et eruditione præclari, uno charitatis foedere copulantur. Lucca eis vultus Jcsu Christi non terribilis, scd amabilis; non amarus, sed dulcis; non terrens, sci blandiens.\n\nCAPUT LXXV. — Ex soMa Dei gratia salvandis accensemur.\n\nSta nuncin mcdio, nesciens quibustejudicis senti ntia depatabit. dura exspectatio!Timor et Iremor venerunt super me, et contexerunt me tenebrœ (Psal. mIV, G). Si me sinistris sociavcrit, non causabor injustum: si dextris adscripserit, gratiæ ejus hoc, non meis merilis est imputandum. Vere, Domine,vita in voluntate tua. Vides ergo qunntum in amore ejus tuus extendi debeat animus, qui cum juste posset in impios prolatam, in te quoque retorquere sententiam, justis te maluit ac salvandis inserere. Jani te puta sanctæ illi societati conjunctam vocis illius audire decretum: Venite, benedicti Patris mei, percipite regnum, quodvobia paratum est ab origine mundi.","english":"Consider now how lovable he is who by predestining has set you apart from this condemned company, by calling has separated you, by justifying has cleansed you. Now turn your eyes back to the right, and take note with whom he will insert you by glorifying you.\n\nCHAPTER LXXIV. — On the glory of the good.\n\nWhat beauty is there? What honor? What felicity? What security? Some are exalted on the judgment seat, some shining with the crown of martyrdom, some radiant with the flower of virginity, some fruitful in the bestowal of alms, some distinguished in teaching and learning, all joined together in the one bond of charity. There the face of Jesus Christ is to them not terrible but lovable; not bitter but sweet; not frightening but caressing.\n\nCHAPTER LXXV. — That we are reckoned among those to be saved by the grace of God.\n\nStand now in the middle, not knowing to which side the Judge's sentence will assign you. How hard a waiting! Fear and trembling have come upon me, and darkness has covered me (Ps. 54:6). If he associates me with those on the left, I shall not plead that he is unjust; if he enrolls me among those on the right, this must be imputed to his grace, not to my merits. Truly, Lord, life is in your will. You see, therefore, how much your mind ought to be stretched out in his love, who, though he could justly turn against you also the sentence already pronounced against the wicked, preferred to insert you among the just and those to be saved. Now think yourself joined to that holy company, and hear the decree of his voice: Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Miseris audientibus verbum durum, plenum iræ ct furoris: Discedite a me, maledicti, in ignem œternum. Tunc ibunt hi in supplicium œternum; justi antem in vitam œternam (Mat h. xxv, 34, 41,46). dura separatio! o miserabilis conditio!\n\nCAPUT LXXVI. — De regno Dei post judicium.\n\nSublatis vcro impiis ne videant gloriam Dei, justis quoque singulis secundum gradum suum et meritum angelicis ordinibus insertis, Met illa gloriosa processio, Chi isto praecedente capite nostro, omnihus membris suis sequentibus; et tradetur regnum Dco et Patri, ut ipse regnet in ipsis, et ipsi regnent cum eo, illud percipientes regnum, quod paratum est illis ab originc mundi.\n\nCAPUT LXXVII. — De regni Dei felicitate\n\nCujus regni status nec cogit ari quidem potest a nobis, multo minusdici vel scribi. Hoc sciendum, quod omnino nihil aberit, quod vclis adesse; nec quidquam aderit, quod velis abesse. Nullus igitur ibi luctus, fletus nullus, non timor, non dolor, non diffidentia, non invidia, non tribulatio, non tentatio, non aeris mutatio vel corruptio, non suspicio, non ambitio, non adulatio, non detractio, non agritudo, non senectus, non mors, non paupertas, ncque tenebræ, non edendi vel bibendi vel dormiendi ulla necessitas, nulla fatigatio, defectio nulla. Quid ergo boni ibi est, ubi nec luctus, lice fletus, nec dolor est, ncquc tristitia?","english":"To the wretched who hear the hard word, full of wrath and fury: Depart from me, you cursed, into eternal fire. Then these shall go into eternal punishment; but the just into eternal life (Matt 25:34, 41, 46). A hard separation! O miserable condition!\n\nCHAPTER LXXVI. — On the kingdom of God after judgment.\n\nBut when the wicked have been taken away, that they may not see the glory of God, and each of the just, according to his rank and merit, has been joined to the angelic orders, then shall be that glorious procession, with Christ our head going before and all his members following; and the kingdom shall be handed over to God and the Father, that he may reign in them, and they may reign with him, receiving that kingdom which has been prepared for them from the origin of the world.\n\nCHAPTER LXXVII. — On the felicity of the kingdom of God.\n\nThe state of that kingdom can scarcely be thought of by us, much less spoken or written. This must be known, that nothing at all will be absent which you would wish to be present; nor will anything be present which you would wish to be absent. Therefore there will be no mourning there, no weeping, no fear, no sorrow, no distrust, no envy, no tribulation, no temptation, no change or corruption of the air, no suspicion, no ambition, no flattery, no detraction, no sickness, no old age, no death, no poverty, no darkness, no necessity of eating or drinking or sleeping, no weariness, no failing. What good, then, is there where there is neither mourning, nor weeping, nor sorrow, nor sadness?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Quid potest esse nisi perfecta lætitia, ubi nulla tribulatio, nulla tentatio, nulla temporum mutatio, vel aeris corruptio, æstus vehementior, ncc hiems asperior? Quid potest csse nisi summa quædam rerum temperies, ct mentis ct carnis vera ac summa tranquillitas? Ubi nihil est, quod timcas, quid potest esse nisi summa securitas?ubi nulla discordia, nulla invidia, nulla suspicio, nulla ambitio, nulla adulatio, detractio nulla; quid potest esse nisi summa ct vera dilectio? uhi nulla paupertas, nulla cupiditas; quid potest esse nisi bonorum omnium plenitudo? ubi nulla deformilas; quid potest esse nisi vera pulchritudo? uhi nulIns labor vul defectio; quid crit, nisi rcquics summa ct fortitudo? ubi nihil cst, quod gravet vel oneret; quid cst nisi summa facilitas? ubi nee senectus exspectatur, nec morbus timetur; quid potest esse nisi vcra sanitas? uhi nequenox, neque tenebræ; quid erit nisi lux perfecta? ubi mors, ct mortalitas omnis absorpta; quid erit nisi vita æterna? Quid est ultra quod quæramus? Certe quod his omnibus excellit, id est, visio, cognitio, et dilectio Creatoris. Videbitur in se, vidcbitnr in creaturis suis, regens omnia sine sollicitudine, sustinens omnia sinc labore, impertiens se, et quodam modo dispertiens singuiis pro sua capacitate, sine sui diminutione vel divisione.","english":"What can there be but perfect joy, where there is no tribulation, no temptation, no change of seasons or corruption of the air, no fiercer heat nor harsher winter? What can there be but a certain supreme tempering of all things, and the true and supreme tranquility of mind and flesh? Where there is nothing to fear, what can there be but supreme security? Where there is no discord, no envy, no suspicion, no ambition, no flattery, no detraction, what can there be but supreme and true love? Where there is no poverty, no covetousness, what can there be but the fullness of all good things? Where there is no deformity, what can there be but true beauty? Where there is no toil nor weariness, what will there be but supreme rest and strength? Where there is nothing to weigh down or burden, what is there but supreme ease? Where neither old age is awaited nor disease feared, what can there be but true health? Where there is neither night nor darkness, what will there be but perfect light? Where death and all mortality are swallowed up, what will there be but eternal life? What is there beyond that we should seek? Surely that which excels all these things, namely, the vision, knowledge, and love of the Creator. He will be seen in Himself, He will be seen in His creatures, ruling all things without care, sustaining all things without labor, imparting Himself and in a certain manner distributing Himself to each according to his capacity, without any diminution or division of Himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Videbitur ille vultus amabilis ct desiderabilis, in quem desiderant Angeli prospicere, de cujus plenitudine,de cujus lumine,de cujus suavitate quid dicetur. Videbimur Pater in Filio, Filius in Patre, Spiritus sanctus in utroquc. Videbitur non per speculum ct in ænigmate, sed facie ad faciem. Videbitur enim siculi est, impleta illa promissione, qua dicit, Qui diligit me, diligetur a Patre meo, et ego diligam eum, et manifestabo ei meipsum (Joan. xiv, 2t). Ex hac visione, illa procedit cognitio, de qua ipse ait: Hæc cst vita aeterna, ut cognoscant te unum Deum, et quem misisti Jesum Christum (Id. XVII, 5). Ex his tanta nascitur dilectio, tantus ardor paterni amoris 1, tanta dulcedo charitatis, tanta fervendi copia; tanta desiJerii vehementia; ut nec satietas desidcrium minuat, nec desiderium satietatem impediat. Quid est hoc? Certe quod oculus non vidit, nee auris audivit, nec in cur hominis ascendit, quæ præparavit. Deus diligentibus se.","english":"That lovable and desirable countenance will be seen, upon which the angels long to gaze; of whose fullness, of whose light, of whose sweetness, what shall be said? We shall be seen—the Father in the Son, the Son in the Father, the Holy Spirit in both. He will be seen not through a mirror and in an enigma, but face to face. For He will be seen as He is, that promise being fulfilled which says, He who loves me will be loved by my Father, and I will love him, and I will manifest myself to him (John 14:21). From this vision proceeds that knowledge of which He Himself says: This is eternal life, that they may know you, the one God, and Jesus Christ whom you have sent (John 17:3). From these things is born such great love, such great ardor of paternal love, such great sweetness of charity, such great abundance of fervor, such great vehemence of desire, that neither does satiety diminish the desires, nor does desire hinder satiety. What is this? Surely what the eye has not seen, nor the ear heard, nor has it entered into the heart of man, which God has prepared for those who love Him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"CAPUT LXXVIII. — Epilogus operis.\n\nHæc tibi, soror, de beneficiorum præteritorum Christi memoria, de præsentium cxpei ieniia, de exspectatione futurorum quædammcditationum spiritualiumsemina præseminare curavi, ex quihus divini amoris fructus uberior oriatur et crescat: ut ineditatio affectum exerceat, affectus desiderium pariat, lacrymas desiderium cxcitct: ut sint lacrymæ tuæpanes die ac nocte, donec appareas in conspectu ejus, et suscipiaris ab amplexibus ejus, dicasque illud, quod in Canticis scriptum est: Dilectus meus mihi, et ego illi (Cant. I, 12). Habes nunc, sicut petisti, corporales constitutiones, quibus inclusa exterioris hominis mures componas. Habes formam præscriptam, qua interiorem hominem, vel purges a vitiis, vel virtutibus ornes. Habes in triplici meditatione quomodo in te dilectionem cxcitcs, nutrias, et accendas. ve rsus notabiles. Dul ia sunt animæ solatia, quae tibi mando. Nam i rosunt minime, nisi serves hæc operando. Si quis igitur in hujus libelli locutione profecerit, hanc labori meo vcl studio vicem impendat, ut apud Salvatorem meum quemdiligo apud remuneratorem meumquem exspecto. apud judicemmeum,quemlimeo, pro peccatis meis intercedat.","english":"CHAPTER LXXVIII. — Epilogue of the work.\n\nThese things, sister, I have taken care to sow beforehand for you as certain seeds of spiritual meditations—from the memory of Christ's past benefits, from the experience of present things, from the expectation of future things—so that from them the fruit of divine love may arise more abundantly and grow: so that meditation may exercise affection, affection may give birth to desire, and desire may stir up tears; so that your tears may be your bread day and night, until you appear in his sight and are received by his embraces, and you say that which is written in the Song of Songs: \"My beloved is mine, and I am his\" (Cant. 1:12). You now have, as you asked, the bodily constitutions by which, enclosed, you may compose the customs of the outer man. You have the prescribed form by which you may either cleanse the inner man from vices or adorn him with virtues. You have, in threefold meditation, how you may stir up, nourish, and kindle love within yourself. Notable verses. Sweet are the consolations of the soul which I entrust to you. For they are not at all [sweet] unless you keep these things by doing them. If anyone, therefore, has profited in the speech of this little book, let him bestow this return upon my labor or zeal: that before my Savior, whom I love, before my rewarder, whom I await, before my judge, whom I fear, he may intercede for my sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}