By
St. Teresa of Avila
Translated from the Autograph of St. Teresa of Jesus by
The Benedictines of Stanbrook
Revised, with Notes and an Introduction, by the
Very Rev. Fr. Benedict Zimmerman, O.C.D.
PRIOR
Third Edition with Additional Notes
Thomas Baker, London
[1921]
Nihil Obstat:
Dom Michael Barrett, O.S.B.
Censor Deputatuus
Imprimatur:
G£á Edward
Apostolic Administrator
Birmingham, Oscott.
February 24, 1921
DEDICATED TO
The Martyred Daughters of St. Teresa,
The Blessed Martyrs of Compiegne, France,
by the Descendants of Their Fellow Prisoners.
Stanbrook Abbey
Day of the Beatification
May 27, 1906
_________________________________________________________________
NOTE
IN this new edition the wording has been revised I and condensed, chiefly
with a view to rendering the translation more pregnant. Only one passage
(VI. Mansion, ch. v. r 3) has been substantially changed, in conformity with
an explanation received from a high authority. It is admittedly a very
difficult passage which appears to have been misunderstood by nearly all
translators; but it is gratifying to notice that the new French translation
by the Carmelite nuns of Anderlecht agrees with our interpretation. The
editor is under an obligation to that translation for several interesting
facts embodied in the Introduction and in the notes to the text.
B. Z.
WINCANTON
December 25. 1911
_________________________________________________________________
THE
INTERIOR CASTLE
OR
THE MANSIONS
The Benedictines of Stanbrook desire to express their gratitude to the very
Rev. Benedict Zimmerman for having kindly revised the translation of the
'Interior Castle' and also for the Introduction, Notes, and Index which he
has added to the book.
INTRODUCTION
SAINT TERESA began to write the Interior Castle on June 2, 1577, Trinity
Sunday, and completed it on the eve of St. Andrew, November 29, of the same
year. But there was a long interruption of five months, [1] so that the
actual time spent in the composition of this work was reduced to about four
weeks--a fortnight for the first, and another fortnight for the second half
of the book. The rapidity with which it was written is easily explained by
the fact that the Saint had conceived its plan some time previously. On
January 17, 1577, she had written to her brother, Don Lorenzo de Cepeda, at
Avila: 'I have asked the bishop--Don Alvaro Mendoza--for my book (the Life)
because I shall perhaps complete it by adding those new favours our Lord has
lately granted me. With these one may even compose a new work of
considerable size, provided God grants me the grace of explaining myself;
otherwise the loss will be of small account.' [2] She never asked for
permission to write anything, but waited until she received a command from
her superiors, which, in this case, came from Father Jerome Gracian,
superior of the Discalced J. Carmelites of the Provinces of Andalusia and
Castille, and from Don Alonso Velasquez, canon of Toledo, afterwards bishop
of Osma. [3] The Saint was not in good health at the time; she repeatedly
complains of noises in the head and other infirmities, but, worst of all,
she was weighed down by troubles and anxieties resulting from the action of
the superiors of the Order and of the Papal Nuncio against the nuns and
friars of the Reform. Matters became even more serious when, in October, the
nuns of the Incarnation of Avila proceeded to the election of a new
prioress. Notwithstanding the prohibition of the provincial, fifty-five
electors recorded their votes in favour of the Saint and were immediately
declared excommunicated. The whole work of the Reform seemed on the brink of
ruin, the Saint, as well as all her friends, was in disgrace, subject to
obloquy and ill-treatment.
No trace of these trials is to be found in the Interior Castle. Saint Teresa
possessed the power of concentration of thought in a marvellous degree. The
early mornings and late evenings were devoted to the composition of the
book, while the rest of the day was taken up by the affairs of the Order.
Mother Mary of the Nativity, a member of the community of Toledo, where the
book was begun, declared afterwards, [4] that she often saw her writing,
generally after Holy Communion, her face resplendent, with such rapidity and
so absorbed in her occupation that she seemed undisturbed by, and in fact
quite unconscious of, any noise that was made. Mother Mariana of the Angels
[5] reports having heard from the same witness, that entering her cell one
day to deliver a message, the holy Mother was just beginning a new sheet of
her book. While taking off her spectacles to listen to the message she was
seized by a trance in which she remained for several hours. The nun,
terrified at this, did not stir, but kept her eyes steadily on the Saint.
When she came to, it was seen that the paper, previously blank, was covered
with writing. Noticing that her visitor had discovered it, Saint Teresa put
the paper quietly in the box. Another nun, Mary of St. Francis, left the
following declaration: 'I know that our holy Mother wrote four books, the
Life, the Way of Perfection, the Foundations, and the Mansions, which I have
seen her writing. Once, while she was composing the last-named work, I
entered to deliver a message, and found her so absorbed that she did not
notice me; her face seemed quite illuminated and most beautiful. After
having listened to me she said: «Sit down, my child, and let me write what
our Lord has told me ere I forget it,» and she went on writing with great
rapidity and without stopping.' [6]
Mary of St. Joseph says she heard from Mary of the Nativity that Father
Jerome Gracian commanded the Saint to write the Mansions; she, however,
begged to be excused, because so many books having been written by holy and
learned men, there remained nothing for a woman to write. At length she
yielded under obedience. This nun (Mary of the Nativity) was frequently in
the Saint's cell while she was writing and she noticed her resplendent face
and the almost preternatural velocity with which her hand travelled over the
paper. [7]
Writing to Mother Mary of St. Joseph, Prioress of Seville, November 8, 1581,
St. Teresa gives her a message for Father Rodrigo Alvarez, S. J.: 'Our
Father (Jerome Gracian, then provincial) tells me that he has handed you a
book written by me, which perhaps you do not feel inclined to read yourself.
Kindly read to Father Rodrigo Alvarez, at his next visit, the last Mansion,
but under the seal of confession, as he asks this in his superior wisdom.
This is only for you two. Tell him that the person he knows has arrived at
this Mansion and enjoys the peace there described; that she is entirely at
rest, and that some grave theologians have assured her that she is on a safe
road. In case you could not read these pages to him do not send him the
book, for it might lead to unpleasantness. Until I have his answer on this
matter I will not write to him. Give him my compliments.'
At the end of the original manuscript, before the epilogue (marked with
Ihs.) there is a notice in Father Alvarez' hand-writing to this effect: 'The
Mother Prioress of the convent of Seville has read to me this seventh
Mansion, whither a soul may arrive in the present life. Let all the saints
praise the infinite goodness of God, Who communicates Himself to His
creatures so that they truly seek His glory and the salvation of their
neighbour. What I feel and judge of this matter is, that everything that has
been read to me is conformable to Catholic truth and in accordance with Holy
Scripture and the teaching of the Saints. Whosoever has read the doctrine of
the Saints, such as the books of St. Gertrude, St. Catharine of Siena, or
St. Bridget of Sweden, and other saints and spiritual writers, will clearly
understand that the spirit of Mother Tireza (sic) of Jesus is true, since it
leads to the same effects as are to be found in the saints; and because this
is in truth my judgment and opinion, I have hereunto set my name, this, the
22nd day of February, 1582. P. Rodrigo Alvarez.' [8]
The work was copied, probably under the supervision of the Saint, who
introduced many changes; when completed the original was handed to Father
Jerome Gracian and to the Dominican, Fray Diego de Yanguas, for approval.
Both, particularly the former, made numerous corrections, which Fuente, not
without reason, calls impertinent, scratching out whole sentences and adding
others. The book thus revised must have enjoyed a certain celebrity, though
not to the same extent as the Life, to which St. Teresa herself preferred
it. Scarcely a week after its completion she wrote to Father Salazar, S.J.:
'If Se+¦or Carillo [Salazar himself] came, the person in question [the Saint]
thinks he would find another jewel which in her opinion is superior to the
former [the Life]. This one reflects nothing foreign to itself, but is
resplendent in its own beauty. It is enriched with more delicate enamels
than the former, the workmanship, too, is more perfect. For, as the person
in question says, the jeweller was less experienced when he fashioned the
previous one. Moreover, the gold of the new one is of better quality than
that of the former, though the precious stones are not so well set. It has
been done, as might be expected, according to the designs of the Jeweller
Himself.' [9] Later on she wrote to Father Jerome Gracian: The book I have
written since seems to me superior [to the Life]; at least I had more
experience when I wrote it.' [10]
One day, speaking with Mother Mary of Jesus on spiritual matters, she said
that our Lord had communicated so much to her since she had reached what she
described in the seventh Mansion,--the spiritual Marriage,--that she did not
consider it possible to advance further in this life, in the way of prayer,
nor even to wish to do so. [11]
The book was eagerly read by those who were able to obtain copies. At the
archiepiscopal Seminary at Salamanca it was read publicly after dinner; the
students, contrary to custom, sacrificing the recreation rather than miss so
edifying an instruction. The result was that several entered the religious
life, one becoming a Franciscan, two others, who had already taken their
degrees, joining the Discalced Carmelites. [12] We also know of a lady who
became a Poor Clare through reading the Interior Castle. [13] The process
of Beatification contains the following evidence of Don Francisco de Mora,
architect to Philip III: 'The same prioress (of aconvent of Dominican nuns)
being concerned about my salvation gave me a book in manuscript, called The
Mansions, by Mother Teresa, hoping I should derive some benefit from it. I
fear this was not the case, but it made me acquainted with Teresa of Jesus,
the foundress of the Discalced Carmelite nuns, of whom I had not yet heard,
but for whom I now felt devotion.' [14]
In August 1586 it was decided to print Saint Teresa's works, the Augustinian
Fray Luis de Leon being selected as editor, as he was unconcerned in the
quarrels raging round the Reform. Accordingly, the manuscript of the
Interior Castle was handed to him. On the first leaf he wrote the following
note:
'Many passages of this book written by the holy Mother have been scored
through, other words being substituted or notes being added in the margin.
Most of these corrections are badly done, the original text being much
better. It will be noticed that the holy Mother's sentences are superior and
agree with the context, which is not the case with the corrections. These
improvements and glosses may therefore be dispensed with. Having myself read
and considered everything with great care, it appears to me that the reader,
too, should have before him the words of the author who knew best what to
say; for this reason I have left out the additions, and have restored what
has been changed, excepting only a few corrections made by the writer
herself. I beg of the reader that he would in charity reverence the words
and even the letters traced by so holy a hand, and strive to understand what
has been written. He will then see that there was no need for corrections;
should he fail to understand her, let him believe that the writer knew what
she said, and that her words cannot be tampered with if they are not to lose
their meaning; otherwise what was to the point will seem out of place. This
is how books become corrupted, useless, and are finally lost.' [15]
When Luis de Leon undertook the editing of St. Teresa's writings he received
a long letter from Don Diego de Yepes, afterwards Bishop of Tarazona, a
former friend and confessor of the Saint, in which he records his personal
recollections. I shall only insert here what he says about the Interior
Castle:
'This holy Mother desired to see the beauty of a soul in the state of grace,
a thing greatly to be coveted both for the sake of seeing and of possessing
it. While this desire lasted, she was commanded to write a treatise on
prayer, of which she had much personal experience. On the eve of the Blessed
Trinity, while considering what subject to choose for this treatise, God,
Who disposes everything in due season, fulfilled her wish and furnished a
suitable subject. He showed her a most beautiful globe of crystal, in the
shape of a castle, with seven rooms, the seventh, situated in the centre,
being occupied by the King of glory, resplendent with the most exquisite
brilliancy, which shone through and adorned the remaining rooms. The nearer
these lay to the centre, the more did they partake of that wondrous light.
It did not, however, penetrate beyond the crystal, for everything round
about was a mass of darkness and impurity, full of toads and vipers and
other venomous animals.
She was still admiring this beauty which, by the grace of God dwells in the
soul, when, to! the light suddenly disappeared, and the crystal, wherein the
King of glory was still residing, became opaque and as dark as coal,
emitting an intolerable odour; the venomous animals, formerly held in check
outside, obtained admittance into the castle. The holy Mother wished that
every one should behold this vision, for she thought that no one having seen
the beauty and splendour of grace, which is forfeited by sin and replaced by
such repulsive misery, would ever dare to offend God.
'She told me this vision on the same day, for in this as well as in other
things she was so communicative that on the following morning she said to
me: «How I forgot myself yesterday! I cannot think how it could have
happened. Those high aspirations of mine, and the affection I have for you
must have caused me to go beyond all reasonable limits. God grant I may have
derived some profit therefrom.» I promised her to say nothing about it
during her lifetime, but since her death I should like to make it known to
all men. From this vision she learnt four important matters.
'First, she came to understand this axiom, which in this form she had never
heard of in her life, [16] that God is present in all things by His
essence, presence, and power. As she was deeply humble and submissive and
obedient to the doctrine of the Church and the teaching of the learned
ministers of God, she never rested until her revelations had been approved
of by her superiors and by theologians, and were shown to be conformable to
Holy Scripture. She went so far as to say that if all the angels of heaven
said one thing, and her superiors another, though she could not doubt that
the former were true angels, yet she would hold what was told her by her
superiors, because faith comes through these and there remains no room for
deceit, whereas revelations coming from angels might be illusionary.
'With such regard for obedience, she asked me one day at Toledo--probably at
the time when she saw the vision of the Castle--whether it was true that God
was in all things by His power, presence, and essence, to which I replied in
the affirmative, explaining it as best I could on the authority of St. Paul,
particularly where he says «the sufferings of this time are not worthy to be
compared with the glory to come that shall be revealed in us,» [17] Laying
stress on these words, «shall be revealed in us,» she was so overjoyed that
I was quite astonished. Though in a way it seemed to me a kind of curiosity,
I could not help thinking there was some mystery about it, for she said:
«This is the very thing.»
'Secondly, she was greatly surprised at the malice of sin, since,
notwithstanding the presence of God in these various ways, it prevents the
soul from partaking of that powerful light.
'Thirdly, she derived such humility and self-knowledge from this vision,
that from that moment she never thought of herself in all the good she was
doing; for she learnt that all the beauty of the soul emanates from that
resplendent light, and that the powers of the soul and of the body are
enlivened and strengthened by the Power established in the centre, whence
comes all our good, so that we have but a small share in our good works. All
the good she did, she from this moment referred to God as its principal
author.
'Fourthly, she derived from it the subject of the book she was ordered to
write on prayer, comparing the seven rooms of the Castle with as many
degrees of prayer, whereby we enter within ourselves and draw nearer to God.
So that, penetrating to the depths of our soul and gaining perfect
self-knowledge, we reach the seventh room where God Himself dwells, with
Whom we become united by as perfect a union as is possible in the present
life, being made partakers of His light and love.
'I will say no more of this vision and the Mansions, because your Reverence
must by now have seen this admirable book, and must know with what accuracy,
with what majestic doctrine, with what lucid examples she describes the
progress of the soul from the gate to the very centre. It is clearly seen in
this treatise how she communicated with our Lord, and how His Majesty
vouchsafed to place her in the centre and to unite her with Himself, as she
puts it, by the bonds of marriage and an inseparable union.' [18]
After the publication of the Interior Castle, in 1588 at Salamanca, it
became not only more widely known, but also more and more appreciated.
Francis Suarez, the great theologian of the Society of Jesus, says in his
deposition in the process of Beatification that he had read some of St.
Teresa's works, particularly the Mansions, which contain an absolutely safe
doctrine and give proof of a wonderful spirit of prayer and contemplation.
[19]
Thomas Hurtado, professor of theology at Seville, speaks as follows:
As often as I read the books of the holy Mother, I admire the wonderful
manner in which God instructed her in mystical theology for the sake of
souls giving themselves truly to familiar with His divine
Majesty. But where I most regret my inability of expressing in fitting
terms my sentiments towards this excellent teacher is when I look at, and
refresh myself in that Castle with its seven rooms; for there is seen the
effect of infused knowledge such as St. Denis received from St. Hierotheus
[20] and both from St. Paul, and which has been committed to writing in
the famous book of mystical Theology. Hence comes, as from a
fountain-head, notwithstanding the obscurity (to our manner of thinking)
of its language, the doctrine of the great masters of the spiritual life
such as Hugh of St. Victor, St. Bernard, Ruysbroek, Tauler, Gerson, and
many others whom I pass by.
'Nevertheless, I will boldly say that no one has given us water more
limpid from that Apostolical and Areopagitical well than the holy Mother
Teresa, who, in her books, but chiefly in the Mansions, has cleared up in
simple language the most difficult questions of this divine theology, and
has brought forth light from darkness, as it is written: (He) commanded
light to shine out of darkness.' [21] Who has ever been able to show as
clearly as our Saint how God takes possession of the soul, how He unites
Himself with its substance, whence comes to the intellect the light of
faith, to the will the ardour of love, and to the senses the jubilation
over His works? No one has ever turned theory into practice in a more
convincing or more catholic manner. The most profound secrets of this
supernatural wisdom are here treated with such ease, so amiably, so
delightfully, they are illustrated by such nice and homely examples, that
instead of awe-inspiring obscurity, we find lovely flowers and the
sweetness of love, through which, as through an avenue, the soul passes
onwards. When God made known His exalted doctrine to St. Dionysius and
other mystical writers, He made use of their own language and pen. But St.
Teresa in the Mansions is like the light of dawn whose rays are not
intercepted by the clouds of this world; like a soft rain from above,
whereby the soul grows and profits by its communications with God. Until
the teaching of this great door became known it seemed as though God were
inaccessible, being surrounded by darkness, through which Moses and some
other persons had to pass when approaching Him; [22] but they neither
explained the manner nor showed the way whereby they came to the enjoyment
of the sweetness of the Spouse. Now, however, this way is clear and patent
to all, having been pointed out in the Mansions, in language so straight
and so methodical, and no longer such as could not be understood, or
required further explanation. In my opinion this holy writer derived not
only the substance of her teaching from infused knowledge, but even the
words with which she explains it.' [23]
Likewise Don Alvaro de Villegas, canon of Toledo, expressed his opinion that
the Way of Perfection and the Interior Castle contain 'heavenly doctrine.'
The weight of the subject-matter, the propriety of the comparisons, the
force of the expressions, the consistency of the teaching, the sweetness of
her well-chosen, vivid words, the clearness of the arguments, all this
proves that she was guided by her heavenly Spouse, in Whom are hidden the
treasures of the wisdom of God; and that the Holy Ghost, Who more than once
was seen resting on her head like a dove, was dilating these works. Villegas
does not believe that any one could read them, as such books ought to be
read, without becoming himself a master of the spiritual life. For they are
like heavenly dew, rendering the soul fruitful in the matter of prayer. [24]
It would be a mistake to consider the Interior Castle a complete treatise of
mystical theology. Like St. Teresa's other works, it is intensely personal:
she describes the road by which she has been led, being well aware that
others may be led in a different way. In the heavenly Father's house there
are many mansions, not only seven, and many paths lead to them. What gives
the work such high value is, that it is the result of a most searching
inquiry into the various phases whereby a soul is gradually transformed into
the likeness of God Himself. Here St. Teresa is always at her best. She
takes nothing for granted, even her own personal experiences are admitted
only after having been fully investigated and found to be consistent one
with the other, and conformable to the teaching of the Church and the words
of Holy Scripture.
mystical theology is generally divided into three parts, respectively called
the purgative, the illuminative, and the unitive life. In the first, man is
cleansed from sin and habitual imperfection by the use of the sacraments and
by voluntary mortification of the passions. The mind is purified by sedulous
meditation on the last end and on the Life and Passion of Christ, which must
ever be the great model of the Christian. This first portion of the way to
heaven can be covered by the help of the ordinary means of grace, without
any direct and extraordinary intervention of divine power. The second part
differs in many ways from the first. It comprises the passive purification
of the soul and the passive enlightenment of the mind. By sending it keen
interior and exterior trials and sufferings, God completes the cleansing of
the soul in a manner far surpassing any voluntary effort of man. By raising
it to the stage of contemplation He gives it fresh light on the mysteries of
our Redemption. The mind is then no longer compelled to strain the memory,
the reason, and the will, in order to dwell upon the great truths of
religion and to derive some personal benefit therefrom, for these truths are
now more or less permanently before it and fill it with holy thoughts,
sometimes giving it consolation in trouble, at other times striking a
warning note against imperfection. Again, the subtraction of sensible
consolation, and the interior aridity arising therefrom, leave a terrible
blank in the soul, showing it that, without God's help, it is mere
nothingness. This apparent estrangement from God is the keenest trial that
can befall a soul, but also the most powerful means of cleansing it from the
least, the most subtle imperfections.
Emerging from this state of probation, the soul enters upon the third stage,
in which, though perhaps in the midst of severe suffering and sharp
persecution, it knows itself to be a chosen child of God, to Whom it is
united by perfect conformity of the will. Such phenomena as revelations,
visions, locutions, and even more wonderful manifestations, like the wound
of love, spiritual betrothal and nuptials, are incidental rather than
essential to the second and third stages. Some great contemplatives have
never experienced anything of the kind, while, on the other hand, some of
these occurrences may sometimes have been merely the work of an exuberant
imagination, or even the result of diabolical illusion. They should
therefore never be wished for, or cherished, but rather shunned and ignored,
in as far as that is possible. If they are real and come from God, they will
do their work without the co-operation of the soul. The danger of
self-deception is so great that a person labouring under such phenomena
should offer every resistance, and the spiritual director should exercise
the utmost vigilance. St. Teresa is very eloquent on this point, and
undeceived many would-be contemplatives, while her disciple, St. John of the
Cross, is even more thorough-going in the deprecation of spiritual favours.
Among the numerous marks whereby the trained theologian may discriminate
between real and imaginary phenomena, there is one about which Saint Teresa
speaks with wonderful clearness. If they proceed from hysteria the
imagination alone is active and the higher powers of the soul are torpid;
if, however, they come from God, the intellect and the will are so intensely
active, that the lower powers and even the body lose all strength for the
time being.
It will be noticed that the first two Mansions belong to the purgative life,
the third and fourth to the illuminative, and the remaining three to the
unitive life. Compared with similar works, the treatment of the first stage
must be called meagre. True, in her Life and in the Way of Perfection St.
Teresa has dealt with this subject somewhat more fully. Indeed, the
last-named work was designed as a treatise on Christian Ascetics, dealing
with the purgation of the soul by mortification and the enlightenment of the
mind by meditation. There, too, appears the first idea of the Mansions, [25]
and Fuente remarks that the passage in question may be taken for the
parting of the ways between the two works. However, this is not the only,
nor, indeed, the chief reason why St. Teresa is so reticent about the
preliminary stage of the contemplative life. The fact is that she herself
did not pass through these experiences. By God's grace she was preserved
from childhood from grievous sin and gross imperfection. Though she never
grows tired of bewailing her faults and unfaithfulness, these avowals must
be taken cum grano salis. While yet a child, she sometimes gave way to
vanity in dress and wasted her time in reading romances. As a young
religious, she was sought after by friends and relatives who took pleasure
in her attractive conversation. This proved further loss of time and caused
distractions. Owing to acute suffering, she for some years left off the
practice of mental prayer, though she faithfully performed all her religious
obligations, as far as her weak state of health allowed. This is all. The
war of the flesh against the spirit, the insubordination of the lower parts
of nature, the fickleness of the will, which so often thwart the most noble
aspirations of a soul, were unknown to her. Under these circumstances, we
cannot be surprised to find her entering upon the journey towards God at a
point which in many cases marks but the closing stage.
As to the remaining parts of this book, it will be seen from the parallel
passages that they cover much the same ground as her Life and the Relations.
With her singular gift of introspection and analysis, the Saint studied her
own case from every point of view, so as to make sure that her extraordinary
experiences were due to no illusion, and offered no obstacle to the safety
of her soul. Although the Interior Castle contains little that we do not
already know from her other works, it is superior to them by reason of its
logical order and the masterly treatment of the most recondite matters of
mystical theology. While ostensibly dealing with general facts, St. Teresa
in reality records her personal experiences. How definite these were, how
little room there remained for the freaks of the imagination, will appear
from the fact that she nearly always repeats the very words she had used in
her Life and in the other reports of her interior progress, although she did
not have these writings before her eyes, nor had she ever seen them since
they first left her hands. Every one of her experiences must have produced a
profound impression to be remembered so minutely after an interval of years.
There is that in the Interior Castle which reminds one of Dante's Paradiso.
In the one and the other, the soul, purified from earthly dross, is
gradually being invested with new and glorious qualities, and is being led
through regions unknown until it arrives at the very threshold of the throne
of God. Not even the boldest imagination could have designed so wonderful a
picture of a soul adorned with graces at once so varied and so true. In one
case we know, the poet has drawn abundantly from the treasury of the
Angelical Doctor, putting in verse the conclusions of the scholastic
theologian. In the other case we can follow, chapter by chapter, the
influence of the teaching of St. Thomas Aquinas. St. Teresa had never
studied it herself, but her directors and confessors were deeply versed in
it and solved her doubts and perplexities on the lines of the greatest of
the school men. The Interior Castle might almost be considered a practical
illustration of certain parts of the Summa theologica, [26] as it describes
the progress of the soul through every stage of perfection. When we have
reached the second chapter of the seventh Mansion, there remains but one
thing: the Beatific Vision, and this is reserved for the next life.
After the publication of the Interior Castle by Luis de Leon, the manuscript
came into the possession of Father Jerome Gracian, who, after having made a
copy of it which is still extant, presented the original, on the occasion of
a visit to the convent of Seville, to Don Pedro Cereso Pardo, a great friend
of the Saint, and a benefactor to the convent. When his only daughter took
the habit there, the precious manuscript was part of her dowry. Do+¦a Juana
de Mendoza, Duchess of Beguiar, a novice in the same convent, had it bound
in silver and precious stones. It is still there, [27] and the present
writer had the privilege of seeing it. It comprises a hundred and thirteen
leaves in folio, but originally there must have been some more leaves which
at a later period were torn out. These, it is presumed, contained the
headings of the chapters. Unlike the Life and the Foundations, the text of
the Castle is divided only by figures, without indication of the contents of
each chapter, but the arguments which have come down to us are so entirely
similar to those of the two works named, that it is impossible to consider
them otherwise than the genuine work of the author. In the present
translation they have been inserted in their proper places.
On the occasion of the ter-centenary of Saint Teresa's death, a
photo-lithographic edition of the original was published under the direction
of Cardinal Lluch, Carmelite of the old observance, Archbishop of Seville:
El Castillo Ynterior +¦ Tratado de las Moradas,
escrito por Sta. Teresa de Jes+¦s.
Litografia de Juan Moyano (Seville) 1882.
The present translation, the third in English, [28] has been made directly
from this autograph edition. It has been thought advisable that, as far as
the genius of the language allows it, the wording of the author should be
strictly adhered to, and that not even a shade of her expression should be
sacrificed. For Teresa is not only a saint whose every word is telling, but
she is a classic in her own language who knows how to give expression to her
deepest thoughts. Having compared word for word the translation with the
original, I am in a position to affirm that this programme has been
faithfully carried out. For the foot-notes--with few exceptions--as well as
for the Index, I am responsible. It seemed to me important to point out all
the parallel passages from the various works of the Saint. Only by this
means can it be seen how consistent Saint Teresa is in all her writings.
[29] It would have been easy to multiply quotations from the works of
other writers on mystical theology. Thus, the influence of the Imitation of
Christ and of the Life of our Lord by Ludolphus the Carthusian can be
distinctly traced in the Interior Castle. Both these works, as well as some
Spanish books, were held in such esteem by St. Teresa, that she ordered the
prioress of each convent to keep them at the disposal of the nuns. As there
is a limit to footnotes, I have contented myself with such references as
seemed to me conducive to the elucidation of the doctrine laid down in this
treatise.
In conclusion I venture to express the hope that this new translation will
be found helpful by those who feel called to a higher life.
BENEDICT ZIMMERMAN,
Prior, O.C.D.
ST. LUKE'S PRIORY,
WINCANTON, SOMERSET.
July, 1, 1905, and December 25, 1911.
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[1] Castle, Mansions v. ch. iv. I.
[2] Letters of St. Teresa, Vol. ii.
[3] The French Carmelite nuns in their new translation, +Æuvres compl+¿tes de
Sainte Th+¬r+¿se, t. vi, Introduction, p. 5, quoting the A+¦o Teresiano, t. vii
ad 7 July, and Father Gracian's Dilucidario, as well as his additions to
Ribera, show the exact share of Fr. Gracian and Dr. Velasquez in the
preliminaries of this work.
[4] Fuente, Obras de Santa Teresa de Jesus. Edit. 1881, Vol. vi, p. 278.
[5] Ibid. p. 178. A somewhat similar incident is reported by Mother Anne of
the Incarnation (Ibid. p. 213), but it appears to be wrongly brought into
connection with the composition of the Castle. The nun in question had
belonged to the convent of St. Joseph at Segovia at an earlier period, but
there is no evidence that St. Teresa visited this place in the course of the
six months during which she composed this work. The Bollandists, indeed,
maintain that it was commenced at Toledo, continued at Segovia and completed
at Avila (n. 1541), but their sole authority for including Segovia is the
passage in question, which, however, must refer to some other work of the
Saint. The sister, passing St. Teresa's door, saw her writing, her face
being lit up as by a bright light. She wrote very fast without making any
corrections. After an hour, it being about midnight, she ceased and the
light disappeared. The Saint then knelt down and remained in prayer for
three hours, after which she went to sleep.
[6] Fuente, p. 223.
[7] Ibid. p. 255.
[8] Autograph, fol. cx.
[9] December 7, 1577. Letters Vol. II.
[10] Jan. 14, 1580. Letters Vol. IV:
[11] Fuente, Obras. l.c. p. 275.
[12] l.c. p. 217.
[13] Ibid. p. 227.
[14] Fuente, Obras. p. 190.
[15] Autograph. fol. 1.
[16] See Life, ch. xviii. 20. Mansions v. ch. i. 9. The ignorance of the
priest who had told her that God was only present by His grace, made a
lasting impression on St. Teresa. She was first undeceived by a Dominican.
[17] Rom. viii. 18.
[18] Fuente; pp. 131-133.
[19] l.c. 184.
[20] Allusion to the famous mystical Theology attributed to Dionysius the
Areopagite, and long considered the chief authority on this subject.
[21] 2 Cor. iv. 6.
[22] The example of Moses is scarcely to the point (cf. Exod. iii. 11,
and Num. xii. 7, 8).
[23] Fuente, pp. 330-332.
[24] l.c. p. 334. These testimonies could be easily multiplied.
[25] Way of Perf. ch. xx. 1
[26] S. Theol. 2da 2d+ª, qq. 171-184.
[27] Bollandists, Acta, n. 1495. See also Impressions in Spain. By Lady
Herbert. London, 1867, p, 171.
[28] The first translation is to be found in the Works of the Holy Mother
St. Teresa of Jesus (third part). Printed in the year MDCLXXV, pp. 137-286.
It bears the title: The Interiour Castle: or, Mansions. As to the authors of
this translation--Abraham Woodhead and another, whose name is not known--see
my book Carmel in England, p. 342, note. It is stated there that the third
part, containing the Way of Perfection and the Castle, has no title-page.
This is true with regard to the copy I had before me when writing that book.
The one I have now is more complete. The second translation, by the Rev.
John Dalton, appeared in 1852 and has been repeatedly reprinted. It was
dedicated to Bishop Ullathorne. Of foreign translations it will be
sufficient to mention the one by Cyprien de la Nativit+¬, in +Æuvres de la
Sainte M+¿re T+¬r+¿se de J+¬sus, Paris, 1657, and the new one in +Æuvres already
mentioned.
[29] The present translation ought to dispose of the reservations expressed
by an able critic in his otherwise valuable appreciation of the works of the
Saint. See Santa Teresa, by the late Alexander Whyte, D.D. London, 1898, p.
32. Criticisms which have appeared in various papers, or have been privately
conveyed, have been gratefully received and acted upon in the second and the
present edition.
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THE INTERIOR CASTLE
OR THE MANSIONS
BY ST. TERESA
IHS
THIS TREATISE, STYLED THE INTERIOR CASTLE, WAS WRITTEN BY TERESA OF JESUS,
NUN OF OUR LADY OF CARMEL, FOR HER SISTERS AND DAUGHTERS, THE DISCALCED
CARMELITE NUNS.
RARELY has obedience laid upon me so difficult a task as this of writing
about prayer; for one reason, because I do not feel that God has given me
either the power or the desire for it, besides which, during the last three
months I have suffered from noises and a great weakness in my head that have
made it painful for me to write even on necessary business. [30]
However, as I know the power obedience has of making things easy which seem
impossible, my will submits with a good grace, although nature seems greatly
distressed, for God has not given me such strength as to bear, without
repugnance, the constant struggle against illness while performing many
different duties. May He, Who has helped me in other more difficult matters,
aid me with His grace in this, for I trust in His mercy. I think I have but
little to say that has not already been put forth in my other works written
under obedience; in fact, I fear this will be but repetition of them. I am
like a parrot which has learnt to talk; only knowing what it has been taught
or has heard, it repeats the same thing over and over again. If God wishes
me to write anything new, He will teach it me, or bring back to my memory
what I have said elsewhere. I should be content even with this, for as I am
very forgetful, I should be glad to be able to recall some of the matters
about which people say I have spoken well, lest they should be altogether
lost. If our Lord will not even grant me this, still, if I weary my brains
and increase my headache by striving to obey, I shall gain in merit, though
my words should be useless to any one. So I begin this work on the Feast of
the Blessed Trinity in the year 1577, in the Convent of St. Joseph of Carmel
at Toledo, where I am living, and I submit all my writings to the judgment
of those learned men by whose commands I undertake them. That it will be the
fault of ignorance, not malice, if I say anything contrary to the doctrine
of the Holy Roman Catholic Church, may be held as certain. By God's goodness
I am, and always shall be, faithful to the Church, as I have been in the
past. May He be for ever blessed and glorified. Amen.
He who bids me write this, tells me that the nuns of these convents of our
Lady of Carmel need some one to solve their difficulties about prayer: he
thinks that women understand one another's language best and that my
sisters' affection for me would make them pay special attention to my words,
therefore it is important for me to explain the subject clearly to them.
Thus I am writing only to my sisters; the idea that any one else could
benefit by what I say would be absurd. Our Lord will be doing me a great
favour if He enables me to help but one of the nuns to praise Him a little
better; His Majesty knows well that I have no other aim. If anything is to
the point, they will understand that it does not originate from me and there
is no reason to attribute it to me, as with my scant understanding and skill
I could write nothing of the sort, unless God, in His mercy, enabled me to
do so.
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[30] 'I am always suffering from my head.' Letter of June 28, 1577. Letters.
VOL. II.
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