1. What I shall now speak of was, I believe, the beginning of great harm to me. I often think how wrong it is of parents not to be very careful that their children should always, and in every way, see only that which is good; for though my mother was, as I have just said, so good herself, nevertheless I, when I came to the use of reason, did not derive so much good from her as I ought to have done -- almost none at all; and the evil I learned did me much harm. She was very fond of books of chivalry; but this pastime did not hurt her so much as it hurt me, because she never wasted her time on them; only we, her children, were left at liberty to read them; and perhaps she did this to distract her thoughts from her great sufferings, and occupy her children, that they might not go astray in other ways. It annoyed my father so much, that we had to be careful he never saw us. I contracted a habit of reading these books; and this little fault which I observed in my mother was the beginning of lukewarmness in my good desires, and the occasion of my falling away in other respects. I thought there was no harm in it when I wasted many hours night and day in so vain an occupation, even when I kept it a secret from my father. So completely was I mastered by this passion, that I thought I could never be happy without a new book.
2. I began to make much of dress, to wish to please others by my appearance. I took pains with my hands and my hair, used perfumes, and all vanities within my reach -- and they were many, for I was very much given to them. I had no evil intention, because I never wished any one to offend God for me. This fastidiousness of excessive neatness lasted some years; and so also did other practices, which I thought then were not at all sinful; now, I see how wrong all this must have been.
3. I had some cousins; for into my father's house no others were allowed an entrance. In this he was very cautious; and would to God he had been cautious about them! -- for I see now the danger of conversing, at an age when virtue should begin to grow, with persons who, knowing nothing themselves of the vanity of the world, provoke others to throw themselves into the midst of it. These cousins were nearly of mine own age -- a little older, perhaps. We were always together; and they had a great affection for me. In everything that gave them pleasure, I kept the conversation alive, -- listened to the stories of their affections and childish follies, good for nothing; and, what was still worse, my soul began to give itself up to that which was the cause of all its disorders. If I were to give advice, I would say to parents that they ought to be very careful whom they allow to mix with their children when young; for much mischief thence ensues, and our natural inclinations are unto evil rather than unto good.
4. So it was with me; for I had a sister much older than myself, from whose modesty and goodness, which were great, I learned nothing; and learned every evil from a relative who was often in the house. She was so light and frivolous, that my mother took great pains to keep her out of the house, as if she foresaw the evil I should learn from her; but she could not succeed, there being so many reasons for her coming. I was very fond of this person's company, gossiped and talked with her; for she helped me in all the amusements I liked, and, what is more, found some for me, and communicated to me her own conversations and her vanities. Until I knew her, I mean, until she became friendly with me, and communicated to me her own affairs -- I was then about fourteen years old, a little more, I think -- I do not believe that I turned away from God in mortal sin, or lost the fear of Him, though I had a greater fear of disgrace. This latter fear had such sway over me, that I never wholly forfeited my good name -- and, as to that, there was nothing in the world for which I would have bartered it, and nobody in the world I liked well enough who could have persuaded me to do it. Thus I might have had the strength never to do anything against the honour of God, as I had it by nature not to fail in that wherein I thought the honour of the world consisted; and I never observed that I was failing in many other ways. In vainly seeking after it I was extremely careful; but in the use of the means necessary for preserving it I was utterly careless. I was anxious only not to be lost altogether.
5. This friendship distressed my father and sister exceedingly. They often blamed me for it; but, as they could not hinder that person from coming into the house, all their efforts were in vain; for I was very adroit in doing anything that was wrong. Now and then, I am amazed at the evil one bad companion can do, -- nor could I believe it if I did not know it by experience, -- especially when we are young: then is it that the evil must be greatest. Oh, that parents would take warning by me, and look carefully to this! So it was; the conversation of this person so changed me, that no trace was left of my soul's natural disposition to virtue, and I became a reflection of her and of another who was given to the same kind of amusements.
6. I know from this the great advantage of good companions; and I am certain that if at that tender age I had been thrown among good people, I should have persevered in virtue; for if at that time I had found any one to teach me the fear of God, my soul would have grown strong enough not to fall away. Afterwards, when the fear of God had utterly departed from me, the fear of dishonour alone remained, and was a torment to me in all I did. When I thought that nobody would ever know, I ventured upon many things that were neither honourable nor pleasing unto God.
7. In the beginning, these conversations did me harm -- I believe so. The fault was perhaps not hers, but mine; for afterwards my own wickedness was enough to lead me astray, together with the servants about me, whom I found ready enough for all evil. If any one of these had given me good advice, I might perhaps have profited by it; but they were blinded by interest, as I was by passion. Still, I was never inclined to much evil, -- for I hated naturally anything dishonourable, -- but only to the amusement of a pleasant conversation. The occasion of sin, however, being present, danger was at hand, and I exposed to it my father and brothers. God delivered me out of it all, so that I should not be lost, in a manner visibly against my will, yet not so secretly as to allow me to escape without the loss of my good name and the suspicions of my father.
8. I had not spent, I think, three months in these vanities, when they took me to a monastery in the city where I lived, in which children like myself were brought up, though their way of life was not so wicked as mine. This was done with the utmost concealment of the true reason, which was known only to myself and one of my kindred. They waited for an opportunity which would make the change seem nothing out of the way; for, as my sister was married, it was not fitting I should remain alone, without a mother, in the house.
9. So excessive was my father's love for me, and so deep my dissembling, that he never would believe me to be so wicked as I was; and hence I was never in disgrace with him. Though some remarks were made, yet, as the time had been short, nothing could be positively asserted; and, as I was so much afraid about my good name, I had taken every care to be secret; and yet I never considered that I could conceal nothing from Him Who seeth all things. O my God, what evil is done in the world by disregarding this, and thinking that anything can be kept secret that is done against Thee! I am quite certain that great evils would be avoided if we clearly understood that what we have to do is, not to be on our guard against men, but on our guard against displeasing Thee.
10. For the first eight days, I suffered much; but more from the suspicion that my vanity was known, than from being in the monastery; for I was already weary of myself -- and, though I offended God, I never ceased to have a great fear of Him, and contrived to go to confession as quickly as I could. I was very uncomfortable; but within eight days, I think sooner, I was much more contented than I had been in my father's house. All the nuns were pleased with me; for our Lord had given me the grace to please every one, wherever I might be. I was therefore made much of in the monastery. Though at this time I hated to be a nun, yet I was delighted at the sight of nuns so good; for they were very good in that house -- very prudent, observant of the rule, and recollected.
11. Yet, for all this, the devil did not cease to tempt me; and people in the world sought means to trouble my rest with messages and presents. As this could not be allowed, it was soon over, and my soul began to return to the good habits of my earlier years; and I recognized the great mercy of God to those whom He places among good people. It seems as if His Majesty had sought and sought again how to convert me to Himself. Blessed be Thou, O Lord, for having borne with me so long! Amen.
12. Were it not for my many faults, there was some excuse for me, I think, in this: that the conversation I shared in was with one who, I thought, would do well in the estate of matrimony; and I was told by my confessors, and others also, whom in many points I consulted, used to say, that I was not offending God. One of the nuns slept with us who were seculars, and through her it pleased our Lord to give me light, as I shall now explain.
1. The Saint throughout her life was extremely careful of cleanliness. In one of her letters to Father Jerome Gratian of the Mother of God (No.323, Letter 28, vol. iii. ed. Doblado), she begs him, for the love of God, to see that the Fathers had clean cells and table; and the Ven. Mother Anne of
St. Bartholomew, in her life (Bruxelles, 1708, p.40), says that she changed the Saint's linen on the day of her death, and was thanked by her for her carefulness. |Her soul was so pure,| says the Ven. Mother, |that she could not bear anything that was not clean.|
2. Maria de Cepeda, half-sister of the Saint. She was married to Don Martin de Guzman y Barrientos; and the contract for the dowry was signed January 11, 1531 (Reforma de los Descalcos lib. i. ch. vii. section 4).
3. The Augustinian Monastery of Our Lady of Grace. It was founded in 1509 by the venerable Fra Juan of Seville, Vicar-General of the Order (Reforma de los Descalcos lib. i. ch. vii. n.2). There were forty nuns in the house at this time (De la Fuente).
4. Some have said that the Saint at this time intended, or wished, to be married; and Father Bouix translates the passage thus: |une alliance honorable pour moi.| But it is more probable that the Saint had listened only to the story of her cousin's intended marriage; for in ch. v. section 11, she says that our Lord had always kept her from seeking to be loved of men.
5. Dona Maria Brizeno, mistress of the secular children who were educated in the monastery (Reforma, lib. i. ch. vii. section 3).