Index to Chapters

The Way of Perfection 

Although St. Teresa of Avila lived and wrote almost four centuries ago, her superbly inspiring classic on the practice of prayer is as fresh and meaningful today as it was when she first wrote it. The Way of Perfection is a practical guide to prayer setting forth the Saint's counsels and directives for the attainment of spiritual perfection.

Through the entire work there runs the author's desire to teach a deep and lasting love of prayer beginning with a treatment of the three essentials of the prayer-filled life -- fraternal love, detachment from created things, and true humility. St. Teresa's counsels on these are not only the fruit of lofty mental speculation, but of mature practical experience. The next section develops these ideas and brings the reader directly to the subjects of prayer and contemplation. St. Teresa then gives various maxims for the practice of prayer and leads up to the topic which occupies the balance of the book -- a detailed and inspiring commentary on the Lord's Prayer.

Of all St. Teresa's writings, The Way of Perfection is the most easily understood. Although it is a work of sublime mystical beauty, its outstanding hallmark is its simplicity which instructs, exhorts, and inspires all those who are seeking a more perfect way of life.

"I shall speak of nothing of which I have no experience, either in my own life or in observation of others, or which the Lord has not taught me in prayer." -- Prologue

Almost four centuries have passed since St. Teresa of Avila, the great Spanish mystic and reformer, committed to writing the experiences which brought her to the highest degree of sanctity. Her search for, and eventual union with, God have been recorded in her own world-renowned writings -- the autobiographical Life, the celebrated masterpiece Interior Castle and The Way of Perfection -- as well as in the other numerous works which flowed from her pen while she lived.

The Way of Perfection was written during the height of controversy which raged over the reforms St. Teresa enacted within the Carmelite Order. Its specific purpose was to serve as a guide in the practice of prayer and it sets forth her counsels and directives for the attainment of spiritual perfection through prayer. It was composed by St. Teresa at the express command of her superiors, and was written during the late hours in order not to interfere with the day's already crowded schedule.

Without doubt it fulfills the tribute given all St. Teresa's works by E. Allison Peers, the outstanding authority on her writings: "Work of a sublime beauty bearing the ineffaceable hallmark of genius."

BY

TRANSLATED & EDITED BY

E. ALLISON PEERS

FROM THE CRITICAL EDITION OF

P. SILVERIO DE SANTA TERESA, C.D.

Scanned by Harry Plantinga, 1995
From the Image Books edition, 1964, ISBN 0-385-06539-6

This text is in the public domain

Only a few of the nearly 1200 footnotes of the image book edition have been reproduced. Most of those that were not reproduced concern differences between the manuscripts. The student is referred to the print edition.

CONTENTS

Introduction

Translator's Note

General Argument

Protestation

Prologue

Chapter 1 -- Of the reason which moved me to found this convent in such strict observance

Chapter 2 -- Treats of how the necessities of the body should be disregarded and of the good that comes from poverty

Chapter 3 -- Continues the subject begun in the first chapter and persuades the sisters to busy themselves constantly in beseeching God to help those who work for the Church. Ends with an exclamatory prayer

Chapter 4 -- Exhorts the nuns to keep their Rule and names three things which are important for the spiritual life. Describes the first of these three things, which is love of one's neighbour, and speaks of the harm which can be done by individual friendships

Appendix To Chapter 4

Chapter 5 -- Continues speaking of confessors. Explains why it is important that they should be learned men

Chapter 6 -- Returns to the subject of perfect love, already begun

Chapter 7 -- Treats of the same subject of spiritual love and gives certain counsels for gaining it

Chapter 8 -- Treats of the great benefit of self-detachment, both interior and exterior, from all things created

Chapter 9 -- Treats of the great blessing that shunning their relatives brings to those who have left the world and shows how by doing so they will find truer friends

Chapter 10 -- Teaches that detachment from the things aforementioned is insufficient if we are not detached from our own selves and that this virtue and humility go together

Chapter 11 -- Continues to treat of mortification and describes how it may be attained in times of sickness

Chapter 12 -- Teaches that the true lover of God must care little for life and honour

Chapter 13 -- Continues to treat of mortification and explains how one must renounce the world's standards of wisdom in order to attain to true wisdom

Chapter 14 -- Treats of the great importance of not professing anyone whose spirit is contrary to the things aforementioned

Chapter 15 -- Treats of the great advantage which comes from our not excusing ourselves, even though we find we are unjustly condemned

Chapter 16 -- Describes the difference between perfection in the lives of contemplatives and in the lives of those who are content with mental prayer. Explains how it is sometimes possible for God to raise a distracted soul to perfect contemplation and the reason for this. This chapter and that which comes next are to be noted carefully

Chapter 17 -- How not all souls are fitted for contemplation and how some take long to attain it. True humility will walk happily along the road by which the Lord leads it

Chapter 18 -- Continues the same subject and shows how much greater are the trials of contemplatives than those of actives. This chapter offers great consolation to actives

Chapter 19 -- Begins to treat of prayer. Addresses souls who cannot reason with the understanding

Chapter 20 -- Describes how, in one way or another, we never lack consolation on the road of prayer. Counsels the sisters to include this subject continually in their conversation

Chapter 21 -- Describes the great importance of setting out upon the practice of prayer with firm resolution and of heeding no difficulties put in the way by the devil

Chapter 22 -- Explains the meaning of mental prayer

Chapter 23 -- Describes the importance of not turning back when one has set out upon the way of prayer. Repeats how necessary it is to be resolute

Chapter 24 -- Describes how vocal prayer may be practised with perfection and how closely allied it is to mental prayer

Chapter 25 -- Describes the great gain which comes to a soul when it practises vocal prayer perfectly. Shows how God may raise it thence to things supernatural

Chapter 26 -- Continues the description of a method for recollecting the thoughts. Describes means of doing this. This chapter is very profitable for those who are beginning prayer

Chapter 27 -- Describes the great love shown us by the Lord in the first words of the Paternoster and the great importance of our making no account of good birth if we truly desire to be the daughters of God

Chapter 28 -- Describes the nature of the Prayer of Recollection and sets down some of the means by which we can make it a habit

Chapter 29 - Continues to describe methods for achieving this Prayer of Recollection. Says what little account we should make of being favoured by our superiors

Chapter 30 -- Describes the importance of understanding what we ask for in prayer. Treats of these words in the Paternoster: "Sanctificetur nomen tuum, adveniat regnum tuum". Applies them to the Prayer of Quiet, and begins the explanation of them

Chapter 31 -- Continues the same subject. Explains what is meant by the Prayer of Quiet. Gives several counsels to those who experience it. This chapter is very noteworthy

Chapter 32 -- Expounds these words of the Paternoster: "Fiat voluntas tua sicut in coelo et in terra." Describes how much is accomplished by those who repeat these words with full resolution and how well the Lord rewards them for it

Chapter 33 -- Treats of our great need that the Lord should give us what we ask in these words of the Paternoster: "Panem nostrum quotidianum da nobis hodie."

Chapter 34 -- Continues the same subject. This is very suitable for reading after the reception of the Most Holy Sacrament

Chapter 35 -- Describes the recollection which should be practised after Communion. Concludes this subject with an exclamatory prayer to the Eternal Father

Chapter 36 -- Treats of these words in the Paternoster: "Dimitte nobis debita nostra"

Chapter 37 -- Describes the excellence of this prayer called the Paternoster, and the many ways in which we shall find consolation in it

Chapter 38 -- Treats of the great need which we have to beseech the Eternal Father to grant us what we ask in these words: "Et ne nos inducas in tentationem, sed libera nos a malo." Explains certain temptations. This chapter is noteworthy

Chapter 39 -- Continues the same subject and gives counsels concerning different kinds of temptation. Suggests two remedies by which we may be freed from temptations

Chapter 40 -- Describes how, by striving always to walk in the love and fear of God, we shall travel safely amid all these temptations

Chapter 41 -- Speaks of the fear of God and of how we must keep ourselves from venial sins

Chapter 42 -- Treats of these last words of the Paternoster: "Sed libera nos a malo. Amen." "But deliver us from evil. Amen."

PRINCIPAL ABBREVIATIONS

A.V. -- Authorized Version of the Bible (1611).

D.V. -- Douai Version of the Bible (1609) .

Letters -- Letters of St. Teresa. Unless otherwise stated, the numbering of the Letters follows Vols. VII-IX of P. Silverio. Letters (St.) indicates the translation of the Benedictines of Stanbrook (London, 1919-24, 4 vols.).

Lewis -- The Life of St. Teresa of Jesus, etc., translated by David Lewis, 5th ed., with notes and introductions by the Very Rev. Benedict Zimmerman, O.C.D., London, 1916.

P. Silverio -- Obras de Santa Teresa de Jesús, editadas y anotadas por el P. Silverio de Santa Teresa, C.D., Durgos, 1915-24, 9 vols.

Ribera -- Francisco de Ribera, Vida de Santa Teresa de Jesús, Nueva ed. aumentada, con introduction, etc., por el P. Jaime Pons, Barcelona, 1908.

S.S.M. -- E. Allison Peers, Studies of the Spanish Mystics, London, 1927-30, 2 vols.

St. John of the Cross -- The Complete Works of Saint John of the Cross, Doctor of the Church, translated from the critical edition of P. Silverio de Santa Teresa, C.D., and edited by E. Allison Peers, London, 1934-35, 3 vols.

Yepes -- Diego de Yepes, Vida de Santa Teresa, Madrid, 1615.

TO THE GRACIOUS MEMORY OF

P. EDMUND GURDON

SOMETIME PRIOR OF THE CARTHUSIAN MONASTERY

OF MIRAFLORES

A MAN OF GOD

INTRODUCTION

We owe this book, first and foremost, to the affectionate importunities of the Carmelite nuns of the Primitive Observance at Ávila, and, in the second place, to that outstanding Dominican who was also St. Teresa's confessor, Fray Domingo Báñez. The nuns of St. Joseph's knew something of their Mother Foundress' autobiography, and, though in all probability none of them had actually read it, they would have been aware that it contained valuable counsels to aspirants after religious perfection, of which, had the book been accessible to them, they would have been glad to avail themselves. Such intimate details did it contain, however, about St. Teresa's spiritual life that her superiors thought it should not be put into their hands; so the only way in which she could grant their persistent requests was to write another book dealing expressly with the life of prayer. This P. Báñez was very anxious that she should do.

Through the entire Way of Perfection there runs the author's desire to teach her daughters to love prayer, the most effective means of attaining virtue. This principle is responsible for the book's construction. St. Teresa begins by describing the reason which led her to found the first Reformed Carmelite convent -- viz., the desire to minimize the ravages being wrought, in France and elsewhere, by Protestantism, and, within the limits of her capacity, to check the passion for a so-called "freedom", which at that time was exceeding all measure. Knowing how effectively such inordinate desires can be restrained by a life of humility and poverty, St. Teresa extols the virtues of poverty and exhorts her daughters to practise it in their own lives. Even the buildings in which they live should be poor: on the Day of Judgment both majestic palaces and humble cottages will fall and she has no desire that the convents of her nuns should do so with a resounding clamour.

In this preamble to her book, which comprises Chapters 1-3, the author also charges her daughters very earnestly to commend to God those who have to defend the Church of Christ -- particularly theologians and preachers.

The next part of the book (Chaps. 4-15) stresses the importance of a strict observance of the Rule and Constitutions, and before going on to its main subject -- prayer -- treats of three essentials of the prayer-filled life -- mutual love, detachment from created things and true humility, the last of these being the most important and including all the rest. With the mutual love which nuns should have for one another she deals most minutely, giving what might be termed homely prescriptions for the domestic disorders of convents with the skill which we should expect of a writer with so perfect a knowledge of the psychology of the cloister. Her counsels are the fruit, not of lofty mental speculation, but of mature practical expedience. No less aptly does she speak of the relations between nuns and their confessors, so frequently a source of danger.

Since excess is possible even in mutual love, she next turns to detachment. Her nuns must be detached from relatives and friends, from the world, from worldly honour, and -- the last and hardest achievement -- from themselves. To a large extent their efforts in this direction will involve humility, for, so long as we have an exaggerated opinion of our own merits, detachment is impossible. Humility, to St. Teresa, is nothing more nor less than truth, which will give us the precise estimate of our own worth that we need. Fraternal love, detachment and humility: these three virtues, if they are sought in the way these chapters direct, will make the soul mistress and sovereign over all created things -- a "royal soul", in the Saint's happy phrase, the slave of none save of Him Who bought it with His blood.

The next section (Chaps. 16-26) develops these ideas, and leads the reader directly to the themes of prayer and contemplation. It begins with St. Teresa's famous extended simile of the game of chess, in which the soul gives check and mate to the King of love, Jesus. Many people are greatly attracted by the life of contemplation because they have acquired imperfect and misleading notions of the ineffable mystical joys which they believe almost synonymous with contemplation. The Saint protests against such ideas as these and lays it down clearly that, as a general rule, there is no way of attaining to union with the Beloved save by the practice of the "great virtues", which can be acquired only at the cost of continual self-sacrifice and self-conquest. The favours which God grants to contemplatives are only exceptional and of a transitory kind and they are intended to incline them more closely to virtue and to inspire their lives with greater fervour.

And here the Saint propounds a difficult question which has occasioned no little debate among writers on mystical theology. Can a soul in grave sin enjoy supernatural contemplation? At first sight, and judging from what the author says in Chapter 16, the answer would seem to be that, though but rarely and for brief periods, it can. In the original (or Escorial) autograph, however, she expressly denies this, and states that contemplation is not possible for souls in mortal sin, though it may be experienced by those who are so lukewarm, or lacking in fervour, that they fall into venial sins with ease. It would seem that in this respect the Escorial manuscript reflects the Saint's ideas, as we know them, more clearly than the later one of Valladolid; if this be so, her opinions in no way differ from those of mystical theologians as a whole, who refuse to allow that souls in mortal sin can experience contemplation at all.

St. Teresa then examines a number of other questions, on which opinion has also been divided and even now is by no means unanimous. Can all souls attain to contemplation? Is it possible, without experiencing contemplation, to reach the summit of Christian perfection? Have all the servants of God who have been canonized by the Church necessarily been contemplatives? Does the Church ever grant non-contemplatives beatification? On these questions and others often discussed by the mystics much light is shed in the seventeenth and eighteenth chapters.

Then the author crosses swords once more with those who suppose that contemplatives know nothing of suffering and that their lives are one continuous series of favours. On the contrary, she asserts, they suffer more than actives: to imagine that God admits to this closest friendship people whose lives are all favours and no trials is ridiculous. Recalling the doctrine expounded in the nineteenth chapter of her Life she gives various counsels for the practice of prayer, using once more the figures of water which she had employed in her first description of the Mystic Way. She consoles those who cannot reason with the understanding, shows how vocal prayer may be combined with mental, and ends by advising those who suffer from aridity in prayer to picture Jesus as within their hearts and thus always beside them -- one of her favourite themes.

This leads up to the subject which occupies her for the rest of the book (Chaps. 27-42) -- the Lord's Prayer. These chapters, in fact, comprise a commentary on the Paternoster, taken petition by petition, touching incidentally upon the themes of Recollection, Quiet and Union. Though nowhere expounding them as fully as in the Life or the Interior Castle, she treats them with equal sublimity, profundity and fervour and in language of no less beauty. Consider, for example, the apt and striking simile of the mother and the child (Chap. 31), used to describe the state of the soul in the Prayer of Quiet, which forms one of the most beautiful and expressive expositions of this degree of contemplation to be found in any book on the interior life whatsoever.

In Chapter 38, towards the end of the commentary on the Paternoster, St. Teresa gives a striking synthetic description of the excellences of that Prayer and of its spiritual value. She enters at some length into the temptations to which spiritual people are exposed when they lack humility and discretion. Some of these are due to presumption: they believe they possess virtues which in fact they do not -- or, at least, not in sufficient degree to enable them to resist the snares of the enemy. Others come from a mistaken scrupulousness and timidity inspired by a sense of the heinousness of their sins, and may lead them into doubt and despair. There are souls, too, which make overmuch account of spiritual favours: these she counsels to see to it that, however sublime their contemplation may be, they begin and end every period of prayer with self-examination. While others whose mistrust of themselves makes them restless, are exhorted to trust in the Divine mercy, which never forsakes those who possess true humility.

Finally, St. Teresa writes of the love and fear of God -- two mighty castles which the fiercest of the soul's enemies will storm in vain -- and begs Him, in the last words of the Prayer to preserve her daughters, and all other souls who practise the interior life, from the ills and perils which will ever surround them, until they reach the next world, where all will be peace and joy in Jesus Christ.

Such, in briefest outline, is the argument of this book. Of all St. Teresa's writings it is the most easily comprehensible and it can be read with profit by a greater number of people than any of the rest. It is also (if we use the word in its strictest and truest sense) the most ascetic of her treatises; only a few chapters and passages in it, here and there, can be called definitely mystical. It takes up numerous ideas already adumbrated in the Life and treats them in a practical and familiar way -- objectively, too, with an eye not so much to herself as to her daughters of the Discalced Reform. This last fact necessitates her descending to details which may seem to us trivial but were not in the least so to the religious to whom they were addressed and with whose virtues and failing she was so familiar. Skilfully, then, and in a way profitable to all, she intermingles her teaching on the most rudimentary principles of the religious life, which has all the clarity of any classical treatise, with instruction on the most sublime and elusive tenets of mystical theology.

ESCORIAL AUTOGRAPH -- The Way of perfection -- or Paternoster, as its author calls it, from the latter part of its content -- was written twice. Both autographs have been preserved in excellent condition, the older of them in the monastery of San Lorenzo el Real, El Escorial, and the other in the convent of the Discalced Carmelite nuns at Valladolid. We have already seen how Philip II acquired a number of Teresan autographs for his new Escorial library, among them that of the Way of perfection. The Escorial manuscript bears the title "Treatise of the Way of Perfection", but this is not in St. Teresa's hand. It plunges straight into the prologue: both the title and the brief account of the contents, which are found in most of the editions, are taken from the autograph of Valladolid, and the humble protestation of faith and submission to the Holy Roman Church was dictated by the Saint for the edition of the book made in Évora by Don Teutonio de Braganza - it is found in the Toledo codex, which will be referred to again shortly.

The text, divided into seventy-three short chapters, has no chapter-divisions in the ordinary sense of the phrase, though the author has left interlinear indications showing where each chapter should begin. The chapter-headings form a table of contents at the end of the manuscript and only two of them (55 and 56) are in St. Teresa's own writing. As the remainder, however, are in a feminine hand of the sixteenth century, they may have been dictated by her to one of her nuns: they are almost identical with those which she herself wrote at a later date in the autograph of Valladolid.

There are a considerable number of emendations in this text, most of them made by the Saint herself, whose practice was to obliterate any unwanted word so completely as to make it almost illegible. None of such words or phrases was restored in the autograph of Valladolid -- a sure indication that it was she who erased them, or at least that she approved of their having been erased. There are fewer annotations and additions in other hands than in the autographs of any of her remaining works, and those few are of little importance. This may be due to the fact that a later redaction of the work was made for the use of her convents and for publication: the Escorial manuscript would have circulated very little and would never have been subjected to a minute critical examination. Most of what annotations and corrections of this kind there are were made by the Saint's confessor, P. García de Toledo, whom, among others, she asked to examine the manuscript.

There is no direct indication in the manuscript of the date of its composition. We know that it was written at St. Joseph's, Ávila, for the edification and instruction of the first nuns of the Reform, and the prologue tells us that only "a few days" had elapsed between the completion of the Life and the beginning of the Way of perfection. If, therefore, the Life was finished at the end of 1565 [or in the early weeks of 1566][1] we can date the commencement of the Way of perfection with some precision. [But even then there is no indication as to how long the composition took and when it was completed.]

A complication occurs in the existence, at the end of a copy of the Way of perfection which belongs to the Discalced Carmelite nuns of Salamanca, and contains corrections in St. Teresa's hand, of a note, in the writing of the copyist, which says: This book was written in the year sixty-two -- I mean fifteen hundred and sixty-two." There follow some lines in the writing of St. Teresa, which make no allusion to this date; her silence might be taken as confirming it (though she displays no great interest in chronological exactness) were it not absolutely impossible to reconcile such a date with the early chapters of the book, which make it quite clear that the community of thirteen nuns was fully established when they were written (Chap. 4, below). There could not possibly have been so many nuns at St. Joseph's before late in the year 1563, in which Mar de San Jerónimo and Isabel de Santo Domingo took the habit, and it is doubtful if St. Teresa could conceivably have begun the book before the end of that year. Even, therefore, if the reference in the preface to the Way of perfection were to the first draft of the Life (1562), and not to that book as we know it, there would still be the insuperable difficulty raised by this piece of internal evidence.[2] We are forced, then, to assume an error in the Salamanca copy and to assign to the beginning of the Way of perfection the date 1565-6.

VALLADOLID AUTOGRAPH. In writing for her Ávila nuns, St. Teresa used language much more simple, familiar and homely than in any of her other works. But when she began to establish more foundations and her circle of readers widened, this language must have seemed to her too affectionately intimate, and some of her figures and images may have struck her as too domestic and trivial, for a more general and scattered public. So she conceived the idea of rewriting the book in a more formal style; it is the autograph of this redaction which is in the possession of the Discalced Carmelite nuns of Valladolid.

The additions, omissions and modifications in this new autograph are more considerable than is generally realized. From the preface onwards, there is no chapter without its emendations and in many there are additions of whole paragraphs. The Valladolid autograph, therefore, is in no sense a copy, or even a recast, of the first draft, but a free and bold treatment of it. As a general rule, a second draft, though often more correctly written and logically arranged than its original, is less flexible, fluent and spontaneous. It is hard to say how far this is the case here. Undoubtedly some of the charm of the author's natural simplicity vanishes, but the corresponding gain in clarity and precision is generally considered greater than the loss. Nearly every change she makes is an improvement; and this not only in stylistic matters, for one of the greatest of her improvements is the lengthening of the chapters and their reduction in number from 73 to 42, to the great advantage of the book's symmetry and unity.

It is clear that St. Teresa intended the Valladolid redaction to be the definitive form of her book since she had so large a number of copies of it made for her friends and spiritual daughters: among these were the copy which she sent for publication to Don Teutonio de Braganza and that used for the first collected edition of her works by Fray Luis de León. For the same reason this redaction has always been given preference over its predecessor by the Discalced Carmelites.

TRANSLATOR'S NOTE

In the text of each of the chapters, of the Valladolid autograph there are omissions -- some merely verbal, often illustrating the author's aim in making the new redaction, others more fundamental. If the Valladolid manuscript represents the Way of perfection as St. Teresa wrote it in the period of her fullest powers, the greater freshness and individuality of the Escorial manuscript are engaging qualities, and there are many passages in it, omitted from the later version, which one would be sorry to sacrifice.

In what form, then, should the book be presented to English readers? It is not surprising if this question is difficult to answer, since varying procedures have been adopted for the presentation of it in Spain. Most of them amount briefly to a re-editing of the Valladolid manuscript. The first edition of the book, published at Évora in the year 1583, follows this manuscript, apparently using a copy (the so-called "Toledo" copy) made by Ana de San Pedro and corrected by St. Teresa; it contains a considerable number of errors, however, and omits one entire chapter -- the thirty-first, which deals with the Prayer of Quiet, a subject that was arousing some controversy at the time when the edition was being prepared. In 1585, a second edition, edited by Fray Jerónimo Gracián, was published at Salamanca: the text of this follows that of the Évora edition very closely, as apparently does the text of a rare edition published at Valencia in 1586. When Fray Luis de Leon used the Valladolid manuscript as the foundation of his text (1588) he inserted for the first time paragraphs and phrases from that of El Escorial, as well as admitting variants from the copies corrected by the author: he is not careful however, to indicate how and where his edition differs from the manuscript.

Since 1588, most of the Spanish editions have followed Fray Luis de León with greater or less exactness. The principal exception is the well-known "Biblioteca de Autores Españoles" edition, in which La Fuente followed a copy of the then almost forgotten Escorial manuscript, indicating in footnotes some of the variant readings in the codex of Valladolid. In the edition of 1883, the work of a Canon of Valladolid Cathedral, Francisco Herrero Bayona, the texts of the two manuscripts are reproduced in parallel columns. P. Silverio de Santa Teresa gives the place of honour to the Valladolid codex, on which he bases his text, showing only the principal variants of the Escorial manuscript but printing the Escorial text in full in an appendix as well as the text of the Toledo copy referred to above.

The first translations of this book into English, by Woodhead (1675: reprinted 1901) and Dalton (1852), were based, very naturally, on the text of Luis de León, which in less critical ages than our own enjoyed great prestige and was considered quite authoritative. The edition published in 1911 by the Benedictines of Stanbrook, described on its title-page as "including all the variants" from both the Escorial and the Valladolid manuscript, uses Herrero Bayona and gives an eclectic text based on the two originals but with no indications as to which is which. The editors' original idea of using one text only, and showing variants in footnotes, was rejected in the belief that "such an arrangement would prove bewildering for the generality of readers" and that anyone who could claim the title of "student" would be able to read the original Spanish and would have access to the Herrero Bayona edition. Father Zimmerman, in his introduction, claimed that while the divergences between the manuscripts are sometimes "so great that the [Stanbrook] translation resembles a mosaic composed of a large number of small bits, skilfully combined", "the work has been done most conscientiously, and while nothing has been added to the text of the Saint, nothing has been omitted, except, of course, what would have been mere repetition".

This first edition of the Benedictines' translation furnished the general reader with an attractive version of what many consider St. Teresa's most attractive book, but soon after it was published a much more intelligent and scholarly interest began to be taken in the Spanish mystics and that not only by students with ready access to the Spanish original and ability to read it. So, when a new edition of the Stanbrook translation was called for, the editors decided to indicate the passages from the Escorial edition which had been embodied in the text by enclosing these in square brackets. In 1911, Father Zimmerman, suspecting that the procedure then adopted by the translators would not "meet with the approval of scholars", had justified it by their desire "to benefit the souls of the faithful rather than the intellect of the student"; but now, apparently, he thought it practicable to achieve both these aims at once. This resolution would certainly have had the support of St. Teresa, who in this very book describes intelligence as a useful staff to carry on the way of perfection. The careful comparison of two separate versions of such a work of genius may benefit the soul of an intelligent reader even more than the careful reading of a version compounded of both by someone else.

When I began to consider the preparation of the present translation it seemed to me that an attempt might be made to do a little more for the reader who combined intelligence with devoutness than had been done already. I had no hesitation about basing my version on the Valladolid MS., which is far the better of the two, whether we consider the aptness of its illustrations, the clarity of its expression, the logical development of its argument or its greater suitability for general reading. At the same time, no Teresan who has studied the Escorial text can fail to have an affection for it: its greater intimacy and spontaneity and its appeal to personal experience make it one of the most characteristic of all the Saint's writings -- indeed, excepting the Letters and a few chapters of the Foundations, it reveals her better than any. Passages from the Escorial MS. must therefore be given: thus far I followed the reasoning of the Stanbrook nuns.

Where this translation diverges from theirs is in the method of presentation. On the one hand I desired, as St. Teresa must have desired, that it should be essentially her mature revision of the book that should be read. For this reason I have been extremely conservative as to the interpolations admitted into the text itself: I have rejected, for example, the innumerable phrases which St. Teresa seems to have cut out in making her new redaction because they were trivial or repetitive, because they weaken rather than reinforce her argument, because they say what is better said elsewhere, because they summarize needlessly[3] or because they are mere personal observations which interrupt the author's flow of thought, and sometimes, indeed, are irrelevant to it. I hope it is not impertinent to add that, in the close study which the adoption of this procedure has involved, I have acquired a respect and admiration for St. Teresa as a reviser, to whom, as far as I know, no one who has written upon her has done full justice. Her shrewdness, realism and complete lack of vanity make her an admirable editor of her own work, and, in debating whether or no to incorporate some phrase or passage in my text I have often asked myself: Would St. Teresa have included or omitted this if she had been making a fresh revision for a world-wide public over a period of centuries?"

At the same time, though admitting only a minimum of interpolations into my text, I have given the reader all the other important variants in footnotes. I cannot think, as Father Zimmerman apparently thought, that anyone can find the presence of a few notes at the foot of each page "bewildering". Those for whom they have no interest may ignore them; others, in studying them, may rest assured that the only variants not included (and this applies to the variants from the Toledo copy as well as from the Escorial MS.) are such as have no significance in a translation. I have been rather less meticulous here than in my edition of St. John of the Cross, where textual problems assumed greater importance. Thus, except where there has been some special reason for doing so, I have not recorded alterations in the order of clauses or words; the almost regular use by E. of the second person of the plural where V. has the first; the frequent and often apparently purposeless changes of tense; such substitutions, in the Valladolid redaction, as those of "Dios" or "Señior mío" for "Señior"; or merely verbal paraphrases as (to take an example at random) "Todo esto que he dicho es para . . ." for "En todo esto que he dicho no trato . . ." Where I have given variants which may seem trivial (such as "hermanas" for "hijas", or the insertion of an explanatory word, like "digo") the reason is generally that there seems to me a possibility that some difference in tone is intended, or that the alternative phrase gives some slight turn to the thought which the phrase in the text does not.

The passages from the Escorial version which I have allowed into my text are printed in italics. Thus, without their being given undue prominence (and readers of the Authorized Version of the Bible will know how seldom they can recall what words are italicized even in the passages they know best) it is clear at a glance how much of the book was intended by its author to be read by a wider public than the nuns of St. Joseph's. The interpolations may be as brief as a single expressive word, or as long as a paragraph, or even a chapter: the original Chapter 17 of the Valladolid MS., for example, which contains the famous similitude of the Game of Chess, was torn out of the codex by its author (presumably with the idea that so secular an illustration was out of place) and has been restored from the Escorial MS. as part of Chapter 16 of this translation. No doubt the striking bullfight metaphor at the end of Chapter 39 was suppressed in the Valladolid codex for the same reason. With these omissions may be classed a number of minor ones -- of words or phrases which to the author may have seemed too intimate or colloquial but do not seem so to us. Other words and phrases have apparently been suppressed because St. Teresa thought them redundant, whereas a later reader finds that they make a definite contribution to the sense or give explicitness and detail to what would otherwise be vague, or even obscure.[4] A few suppressions seem to have been due to pure oversight. For the omission of other passages it is difficult to find any reason, so good are they: the conclusion of Chapter 38 and the opening of Chapter 41 are cases in point.

The numbering of the chapters, it should be noted, follows neither of the two texts, but is that traditionally employed in the printed editions. The chapter headings are also drawn up on an eclectic basis, though here the Valladolid text is generally followed.

The system I have adopted not only assures the reader that he will be reading everything that St. Teresa wrote and nothing that she did not write, but that he can discern almost at a glance, what she meant to be read by her little group of nuns at St. Joseph's and also how she intended her work to appear in its more definitive form. Thus we can see her both as the companion and Mother and as the writer and Foundress. In both roles she is equally the Saint.

But it should be made clear that, while incorporating in my text all important passages from the Escorial draft omitted in that of Valladolid, I have thought it no part of my task to provide a complete translation of the Escorial draft alone, and that, therefore, in order to avoid the multiplication of footnotes, I have indicated only the principal places where some expression in the later draft is not to be found in the earlier. In other words, although, by omitting the italicized portions of my text, one will be able to have as exact a translation of the Valladolid version as it is possible to get, the translation of the Escorial draft will be only approximate. This is the sole concession I have made to the ordinary reader as opposed to the student, and it is hardly conceivable, I think, that any student to whom this could matter would be unable to read the original Spanish.

One final note is necessary on the important Toledo copy, the text of which P. Silverio also prints in full. This text I have collated with that of the Valladolid autograph, from which it derives. In it both St. Teresa herself and others have made corrections and additions -- more, in fact, than in any of the other copies extant. No attempt has been made here either to show what the Toledo copy omits or to include those of its corrections and additions -- by far the largest number of them -- which are merely verbal and unimportant, and many of which, indeed, could not be embodied in a translation at all. But the few additions which are really worth noting have been incorporated in the text (in square brackets so as to distinguish them from the Escorial additions) and all corrections which have seemed to me of any significance will be found in footnotes.