The Spiritual Life and Other Writings (Volume 103) (The Other Voice in Early Modern Europe: The Toronto Series) 1649590946, 9781649590947

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Camilla Battista da Varano

The Spiritual Life E D I TE D A ND TR A NS L ATE D BY

and other writings

William V. Hudon

The Other Voice in Early Modern Europe: The Toronto Series, 103

THE SPIRITUAL LIFE AND OTHER WRITINGS

The Other Voice in Early Modern Europe: The Toronto Series, 103

FOUNDING EDITORS

Margaret L. King Albert Rabil, Jr. SENIOR EDITOR

Margaret L. King SERIES EDITORS

Vanda Anastácio Jaime Goodrich Elizabeth H. Hageman Sarah E. Owens Deanna Shemek Colette H. Winn EDITORIAL BOARD

Anne Cruz Margaret Ezell Anne Larsen Elissa Weaver

CAMILLA BATTISTA DA VARANO

The Spiritual Life and Other Writings •

Edited and translated by WILLIAM V. HUDON

2023

© Iter Inc. 2023 New York and Toronto IterPress.org All rights reserved Printed in the United States of America

978-1-64959-094-7 paper 978-1-64959-095-4 pdf 978-1-64959-096-1 epub

Library of Congress Cataloging-in-Publication Data Names: Varano, Camilla Battista da, Saint, 1458-1524, author. | Hudon, William V., 1956- editor, translator. Title: The spiritual life and other writings / Camilla Battista da Varano ; edited and translated by William V. Hudon. Description: New York : Iter Press, 2023. | Series: The other voice in early modern Rurope : the Toronto series ; 103 | Includes bibliographical references and index. | Summary: “The personal, passionate, and lyrical voice of the Italian Renaissance saint and mystic Camilla Battista da Varano resounds in this new English translation of her nine major works and her prayers, letters, and poems”-Provided by publisher. Identifiers: LCCN 2023012336 (print) | LCCN 2023012337 (ebook) | ISBN 9781649590947 (paperback) | ISBN 9781649590954 (pdf) | ISBN 9781649590961 (epub) Subjects: LCSH: Varano, Camilla Battista da, Saint, 1458-1524--Translations into English. | Devotional literature, Italian--Early works to 1800--Translations into English. Classification: LCC BX4700.V35 V37 2023 (print) | LCC BX4700.V35 (ebook) | DDC 242--dc23/ eng/20230626 LC record available at https://lccn.loc.gov/2023012336 LC ebook record available at https://lccn.loc.gov/2023012337

Cover Illustration Portrait of Saint Camilla Battista da Varano (1458–1524). Inscription: SOROR BEATA BAPTISTA VARANA IULII CAESARIS CAMERINENSIS PRINCIPIS FILIA (The blessed nun Battista da Varano, daughter of Giulio Cesare, prince of Camerino). Anonymous, 16th century. Monastery of Santa Chiara, Camerino, Italy. Bridgeman Images, . Image number XOS7304275.

Cover Design Maureen Morin, Library Communications, University of Toronto Libraries.



.  .  . for Celia

Contents Acknowledgments

ix

Illustrations

xiii

Abbreviations

xv

Introduction

1

Autobiographical Works The Spiritual Life (La vita spirituale), 1491 Instructions to a Disciple (Istruzioni al discepolo), 1499–1501

57 59 103

Devotional Works Memories of Jesus (I ricordi di Gesù), 1483; 1491 Prayers, 1488–1490, some with unknown date The Mental Sufferings of Jesus during His Passion (I dolori mentali di Gesù nella sua passione), 1488 Treatise on Purity of Heart (Trattato della purità del cuore), 1499–1501 Considerations on the Passion of Our Lord (Considerazioni sulla passione di nostro signore), perhaps 1488

137 139 151

Treatises on Religious Persons and on Religious Institutions The Happy Passing of the Blessed Pietro da Mogliano (Il felice transito del beato Pietro da Mogliano), 1491 Remembrance of the Olivetan Antonio da Segovia (Memoria dell’Olivetano Antonio da Segovia), 1492 Exposition of the Rule of the Poor Sisters of Saint Clare (Dechiarazioni sopra i capituli de la regola de le sore povere di Santa Chiara), c. 1500

245

171 193 225

247 273 277

Correspondence Letters, 1513–1521, one undated

303 305

Poetry Poems, c. 1479–1506, one undated

317 319

Chronology

333

Bibliography

337

Index

357

Acknowledgments My research on the life and writings of Camilla Battista da Varano began much longer ago than I am willing to admit, when I ran across her name while studying the publication history of Lorenzo Scupoli’s late sixteenth century classic, The Spiritual Combat (Il combattimento spirituale). I published a study on the connections between the Theatine order of clerics regular and religious women who engaged in the spiritual direction of sixteenth-century male clerics—religious women like Varano—in a 2004 festschrift in honor of Julius Kirshner and my late mentor, Eric Cochrane. I presented some initial findings about Varano’s unique account of her life in a paper at the 2011 American Historical Association annual convention, focusing on just one of her autobiographical texts, The Spiritual Life. At the invitation of Jane Tylus, I contributed an essay for a special issue of the online journal Religions in 2018 dedicated to the topic of “Gender and Spirituality in the Renaissance,” commenting on that text as well as Varano’s Instructions to a Disciple. By then, it was clear to me that her devotional experience, considered in combination with the spiritual direction she provided in the Instructions to a clerical male, made reconsideration of some of the commonplace assumptions applied to religious women in the Renaissance necessary. Along the way I received the generous assistance of many. The sisters of the Monastery of Santa Chiara in Camerino, where Varano once lived, were instrumental by patiently answering my questions, and in particular by providing me with electronic copies of the remarkable manuscripts in their convent archive. I wish to thank in particular Madre Laura Serboli, the former abbess who offered and sent those copies, and also provided me with a copy of the supporting documents from Varano’s canonization process. Without her assistance, this book simply would not exist. I am among the legions of University of Chicago graduates who have benefitted from the teaching and guidance of Bernard McGinn. He not only stepped into the breach at Cochrane’s death to direct my dissertation, but also led seminars that inspired my interest in the history of spirituality and deeply mark this work on Varano. Many colleagues and friends have graciously read one portion or another of the material in this volume, or helped me with translations, either in connection with those earlier essays, the AHA conference, or during my subsequent research and editing while preparing this manuscript. They are Jodi Bilinkoff, the late Lydia G. Cochrane, Michael Hickey, Jeanette Keith, Thomas Kuehn, John Marino, Elizabeth L. Miller, Elizabeth Rhodes, Sarah Ross, Jesús Salas-Elorza, Larissa Taylor, Bret Thoman, Jane Tylus, M. Safa Saraçoǧlu, and Deb Walberg, not to mention anonymous reviewers from Religions, and from The Other Voice series. Among these kind folk are William R. Bowen, the editor-in-chief of Iter ix

x Acknowledgments Press, and the members of the editorial board he represents. These individuals saved me from numerous errors, offered many helpful suggestions, and improved my efforts exponentially. My thanks to all. Of special note is Margaret L. King, Professor emerita at Brooklyn College and the City University of New York. She provided careful reading, thoughtful comments, and constant encouragement. Above all, she demonstrated extraordinary patience in waiting for me to finish the manuscript. Her professionalism and exceptional work in copyediting these pages represent an intervention of singular importance. If the translations presented here seem readable and coherent, it is due completely to her efforts extracting me from rigid literalism. Every author should be so lucky as to have such an editor. The research necessary to complete this volume may have taken longer than it should, but it would have been completely impossible without assistance at Bloomsburg University. First and foremost, Andrea Schwartz at Andruss Library fielded—and filled—my innumerable interlibrary loan requests, often for rare items, with professionalism and unfailing good humor. The research behind this volume has also been supported by Bloomsburg University on multiple occasions: first, in the form of a sabbatical leave across the 2011–2012 academic year, and then through a number of course-reducing reassigned time awards through the Office of the Provost, which facilitated translation and editing. Finally, President Bashar Hanna, and the Bloomsburg University Foundation, provided generous financial support for this project. I am deeply grateful to all. Thanks to my precious family for putting up with the inconsistent attention of a partner, dad, and grandfather too frequently wrapped up—sometimes to distraction—in research projects, university life, and day-to-day teaching. I owe you everything. And so, to Wendy, Quin, John, Khaden, Callum, Teagan, Marlowe, and Maeve, thank you for everything you do to lift me up; my love to you forever. That leaves Celia. When I began this project so long ago, I sought to recover Varano’s seemingly lost voice. And I always planned to dedicate this book to you; I always planned to express my hope, as you were growing up, that you would find your own powerful voice. I wondered how you would choose to express yourself, foolishly thinking it would be through music, or some foreign language, something that, with a bit of luck, I could learn. For you excelled in everything, literary and otherwise, inside and outside of classrooms; literally in everything that became a target of your notorious determination. Well, your growing-up years passed long ago, and while literature remained an enduring interest, you didn’t find its languages compelling. You found one of your voices in a different tongue altogether—mathematics and statistics—a language in which I shall never begin to approach fluency. You’ve put the power of that language, along with your creativity and determination, to work for the benefit of others. What extraordinary work you do facilitating medical research, especially to promote women’s health. You found another voice in the language of love: for John, and for

Acknowledgments xi Cal, Marlowe, and Maeve. That language I understand better, and I look with deep admiration on the powerful generosity and sacrifice you exhibit when using it. You found your voices in your own inimitable fashion, in that unmistakable style obvious from the very first sentence you uttered: with independence, strength, and thoroughly relentless commitment. I am so proud of what you have become as a daughter, as a research professional, as a partner, as a mom, as a spouse. This book is for you, with my love forever.

Illustrations

Cover.

Portrait of Saint Camilla Battista da Varano (1458–1524). Inscription: SOROR BEATA BAPTISTA VARANA IULII CAESARIS CAMERINENSIS PRINCIPIS FILIA (The blessed nun Battista da Varano, daughter of Giulio Cesare, prince of Camerino). Anonymous, 16th century. Monastery of Santa Chiara, Camerino, Italy. Bridgeman Images, . Image number XOS7304275.

Figure 1. Camerino, Italy—Aerial Image. Photograph by David Daniel, uploaded 2017. Fine Art America, . High-resolution image courtesy of the photographer.

9

Figure 2. Girolamo di Giovanni of Camerino, Annunciation (c. 1484), panel, with Giulio Cesare da Varano and his daughter Camilla Battista (in the habit of a professed Clarist nun) as devotees behind the angel. Camerino, Italy, Museo e Pinacoteca Civica. Bridgeman Images, . Image number DGA551434. G. Dagli Orti / © NPL – DeA Picture Library / Bridgeman Images.

11

Figure 3. Ducal Palace, Camerino, Italy. Reda and Co., 2016. Alamy, . Image number 2H0D4YT. REDA & CO srl / Alamy Stock Photo.

13

Figure 4. Cloister, Monastery of Santa Chiara, Camerino, Italy, 2010. Wikimedia Commons, . Image licensed under the Creative Commons Attribution-Share Alike 4.0 International license, .

20

Figure 5. Autograph manuscript (1492) of Memoria dell’Olivetano Antonio da Segovia, by Camilla Battista da Varano. Photo courtesy of Madre Laura Serboli, and the Sisters of the Monastery of Santa Chiara, Camerino, Italy.

274

xiii

Abbreviations DBI

Dizionario biografico degli italiani (Rome, 1960–2020)

DIP

Dizionario degli istituti di perfezione (Rome, 1974–)

Note on scriptural quotations: All biblical quotations are from the New Revised Standard Version, unless otherwise noted: The New Oxford Annotated Bible, New Revised Standard Version with the Apocrypha, ed. Michael D. Coogan (New York: Oxford University Press, 2010).

xv

Introduction The Other Voice The “other” voices in early modern European history1—so often unnoticed, many now amplified in the Other Voice series—were numerous, original, and even unique. Camilla Battista da Varano (1458–1524) delivered one such voice.2 At first glance, the circumstances of her life, and the content and context of her religious devotions, seem perfectly conventional, even commonplace. But while her voice echoed some of the commonplaces associated with the writing of contemporary religious women,3 at the same time she uttered statements and expressed attitudes that undermined the validity of those very commonplaces. The illegitimate daughter of the prominent noble Varano family of eastcentral Italy, spurred by the conviction that God had called her by the words of contemporary Franciscan preachers, Camilla da Varano entered a convent to take up a life of interior devotion. So many young women of similar status took this path—or were encouraged, or even forced to take it—that early modern convents 1. The terms early modern, Renaissance, and late medieval, all included roughly in the 1350–1750 under discussion in this volume, can all apply to Camilla Battista da Varano. As a Franciscan nun, abbess, and spiritual author belongs to the history of early modern Catholicism. Culturally, socially, and intellectually—as a participant in both humanist and courtly culture—she belongs to the Italian Renaissance. In that she had roots in the Franciscan Observant movement, she was shaped by fourteenth- and fifteenth-century religious thinking, and hence can be identified as a late-medieval figure as well. Indeed, Varano is a prime example of why these chronological categories are inadequate to explain the complexity of lives led in the era. Accordingly, the use of these chronological labels will be limited. I am committed in print to the idea that these and other categories applied to the era obscure rather than illuminate the history of the period. See, for two examples, William V. Hudon, “Religion and Society in Early Modern Italy—Old Questions, New Insights,” American Historical Review 101, no. 3 (1996): 783–804; and “Black and White and Re-read All Over: Conceptualizing Reform across the Long Sixteenth Century, 1414–1633,” in Reassessing Reform: A Historical Investigation into Church Reform, ed. Christopher M. Bellitto and David Zachariah Flanagan (Washington, DC: The Catholic University of America Press, 2012), 254–77. 2. Unlike many women writers in this period, Camilla Battista da Varano had both a surname and a personal name in religion. While she is often referred to by her birthname, Camilla, or by her name in religion, Battista, she will be referred to in this volume by her surname, Varano, as has become regular practice in scholarly literature when referring to women writers, and as she appears in the LOC catalog. An exception is made in discussions of Varano family relationships, when she is called Camilla. 3. For women’s religious writing, see especially Gabriella Zarri, “Women and Religious Writing in the Fifteenth and Sixteenth Centuries,” in Letizia Panizza and Sharon Wood, eds., A History of Women’s Writing in Italy (Cambridge: Cambridge University Press, 2000), 79–91. See also the discussions of women’s religious writing in Virginia Cox’s two important studies: Women’s Writing in Italy, 1400– 1650 (Baltimore: Johns Hopkins University Press, 2008), 1–79; and The Prodigious Muse: Women’s Writing in Counter-Reformation Italy (Baltimore: Johns Hopkins University Press, 2011), 129–63.

1

2 Introduction have been portrayed as a dumping ground for the “excess” female population unable to secure suitable marital alliances in the highly-competitive contemporary marriage market.4 There in the convent Varano wrote, or said she wrote, at the insistence of female superiors and of male spiritual directors, espousing traditional Franciscan piety and devotional practices. She wrote in the manner of devotional texts popular in the later fifteenth century, like the Franciscan Meditations on the Life of Christ and the Legenda aurea (Golden Legend) by the Dominican Jacobus de Voragine, a collection of saints’ lives.5 Varano described in her works her own practices of self-denial through extraordinary fasting and other ascetical practices that have attracted reconsideration via psychological analysis when found in predecessors like Clare of Assisi (1194–1253), Angela of Foligno (1248–1309), and Catherine of Siena (1347–1380), and successors like Teresa of Avila (1515–1582), Caterina Vannini (1562–1606), and Maria Maddalena de’ Pazzi (1566–1607). She likened herself to Mary Magdalene, depicted in the Gospels as a disciple of Jesus, and later revered for her sanctity.6 She often focused on the humanity of Jesus and his mother, depicting the excruciating pain that each suffered, and spoke of the spiritual torments that Christian heroism required, such as immersion in the ocean of sufferings that Christ experienced in his Passion. She repeatedly expressed commitment to the ideals of humility, silence, prayerfulness, and obedience. Yet at the same time, Varano acted in ways that depart from the conventional model of an early modern religious woman, even staking out bold claims of personal, spiritual, and devotional independence. She faulted current religious practice in convents, criticized contemporary males (including her own father), and boldly excoriated inattentive spiritual directors, while she provided spiritual direction of her own to both women and men. She made it known that she engaged 4. See for example Enrico Cattaneo, “Le monacazioni forzate fra Cinque e Seicento,” in Vita e processo di Suor Virginia Maria de Leyva, monaca di Monza, ed. Umberto Colombo (Milan: Garzanti, 1985), 145–95. In By Force and Fear: Taking and Breaking Monastic Vows in Early Modern Europe (Ithaca, NY: Cornell University Press, 2011), especially the second chapter at 23–51, Anne Jacobson Schutte deftly challenges the standard narrative by demonstrating that forced monachization was also a problem for young men. 5. Johannes Bonaventure, Le devote meditatione sopra la passione del nostro signore (Venice: Hieronymous de Sanctis et Cornelio, 1487), perhaps the first printed edition of the Meditationes vitae Christi, which probably dates to c. 1300. For a modern English edition, see Sarah McNamer, ed., Meditations on the Life of Christ: The Short Italian Text (Notre Dame, IN: University of Notre Dame Press, 2018). The Legenda aurea collection of saints’ lives was probably compiled c. 1260 and subsequently circulated widely, especially after the expansion of printing. For a modern English edition, see Jacobus de Voragine, The Golden Legend, trans. William Granger Ryan, 2 vols. (Princeton: Princeton University Press, 1993). 6. For the elaboration of the legend of Mary Magdalene in late medieval and early modern religious thought, see especially Susan Haskins, Mary Magdalen: Myth and Metaphor (New York: Harcourt Brace; London: Harper Collins, 1993); and Katherine Ludwig Jansen, The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages (Princeton, NJ: Princeton University Press, 2000).

Introduction 3 in mystical conversations with Jesus, yet while she listened with attention, she also challenged the logic of statements attributed to him in the Gospels, as she did in her Spiritual Life, reacting to Jesus’s words before Herod.7 Comparing herself to Mary Magdalene, Varano reminded readers that this woman beloved of Christ, although presumed to be a prostitute, was also the first evangelist—as she was portrayed in the medieval and early modern cult that centered upon her. Varano described not just her own devotional prowess but also that of others, including a series of mentors and spiritual guides; notable among them was fra Pietro da Mogliano (1435–1490), whose exemplary death she later chronicled, attributing to him many of the same devotional practices—such as survival on the Eucharist alone—encountered in this era almost exclusively in descriptions of women.8 Varano expressed haunting self-doubt, but at the same time, contradictorily, assertions of self-confidence about her own access to God. Indeed, in the opening section of one of her autobiographical works, the Instructions to a Disciple (Istruzioni al discepolo), she made the bold claim that the priest who requested her writing considered her “a god on earth” who had led him to gain salvation.9 She was comfortable diving into controversial waters, such as the issue of who exhibited genuine sanctity and who was capable of properly identifying it, which were hotly contested matters in the early modern era.10 In sum, Varano fits, in many ways, the image of the santa viva, a “living saint,” a figure revered as a paragon of holiness in the tight-knit community in which she lived.11 Her devotional message, accordingly, has a multi-level social 7. See Varano, Spiritual Life, in this volume at 64. 8. For contrasting interpretations of this ascetic practice, see Caroline Walker Bynum, Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (Berkeley: University of California Press, 1987); and Rudolph M. Bell, Holy Anorexia (Chicago: University of Chicago Press, 1985). For the series of Varano’s mentors, see 15 note 37. 9. See Varano, Instructions to a Disciple, in this volume at 105. 10. For the issue of pretense of sanctity, see especially Janine Larmon Peterson, Suspect Saints and Holy Heretics: Disputed Sanctity and Communal Identity in Late Medieval Italy (Ithaca, NY: Cornell University Press, 2019). 11. For “living saints” (sante vive), see especially Gabriella Zarri, “Living Saints: A Typology of Female Sanctity in the Early Sixteenth Century,” in Women and Religion in Medieval and Renaissance Italy, ed. Daniel Bornstein and Roberto Rusconi (Chicago: University of Chicago Press, 1996), 219–303; Zarri, “Female Sanctity, 1500–1660,” in The Cambridge History of Christianity, Vol. 6: Reform and Expansion, ed. Ronnie Po-chia Hsia (Cambridge: Cambridge University Press, 2007), 180–200; and Zarri, Le sante vive: Cultura e religiosità nella prima età moderna (Turin: Rosenberg & Sellier, 1990). See also Aviad M. Kleinberg, Prophets in Their Own Country: Living Saints and the Making of Sainthood in the Later Middle Ages (Chicago: University of Chicago Press, 1992); Anne Jacobson Schutte, Aspiring Saints: Pretense of Holiness, Inquisition, and Gender in the Republic of Venice, 1618–1750 (Baltimore, MD: Johns Hopkins University Press, 2001); and Schutte, “I processi dell’Inquisizione veneziana nel Seicento: La femminilizzazione dell’eresia,” in L’Inquisizione romana in Italia nell’età moderna: Archivi, problemi di metodo, e nuove ricerche: Atti del seminario internazionale: Trieste, 18–20 maggio

4 Introduction significance. The ways in which Varano related her devotions, her image of herself, and her image of others—not to mention the ways in which her ideas were received by others—help us to recognize another facet of the extraordinary complexity of early modern women. All their voices, including Varano’s, need consideration if we are to fully comprehend the richness of European culture in the early modern era.

Religious Women and the Italian Renaissance Camilla Battista da Varano lived and wrote at the height of the Italian Renaissance, an era in Western history studied with particular intensity over the last 250 years. Understood traditionally through the nineteenth-century depiction crafted by the Swiss cultural historian Jacob Burckhardt (1818–1897),12 the Renaissance has often been viewed as an Italian, fourteenth- through sixteenth-century phenomenon motivated by veneration of classical antiquity; by a love for learning dedicated to civic and secular purposes; by a skepticism toward traditional Christian religious thinking and practice; and by extreme individualism. Over the last century, Burckhardt’s depiction of the Renaissance has been assailed as a misleading oversimplification. Medievalists,13 social and economic historians,14

1988, ed. Andrea Del Col and Giovanna Paolin (Rome: Ministero per i beni culturali e ambientali, 1991), 159–73. 12. Jacob Burckhardt, The Civilization of the Renaissance in Italy, trans. S. G. C. Middlemore, annot. Peter Murray, with introduction by Peter Burke (London: Penguin, 1990); German orig. Basel 1860. 13. See especially Charles Homer Haskins, The Renaissance of the Twelfth Century (Cambridge, MA: Harvard University Press, 1927); Erwin Panofsky, Renaissance and Renascences in Western Art (Stockholm: Almqvist & Wiksell, 1960); and Robert Bartlett, The Making of Europe: Conquest, Colonization, and Cultural Change, 950–1350 (Princeton, NJ: Princeton University Press, 1993). 14. For social history, see especially Gene A. Brucker, The Civic World of Renaissance Florence (Princeton: Princeton University Press, 1977); Edward Muir, Civic Ritual in Renaissance Venice (Princeton: Princeton University Press, 1981); and Guido Ruggiero, The Renaissance in Italy: A Social and Cultural History of the Rinascimento (Cambridge: Cambridge University Press, 2015). For economic history, see especially Robert S. Lopez, The Commercial Revolution of the Middle Ages, 950–1350 (Englewood Cliffs, NJ: Prentice Hall, 1971); and among the voluminous works of Raymond de Roover those anthologized in Julius Kirshner, ed., Business, Banking, and Economic Thought in Late Medieval and Early Modern Europe (Chicago: University of Chicago Press, 1974); also Norman J. G. Pounds, An Economic History of Medieval Europe, 2nd ed. (London: Routledge, 1994), 463–72, 482–87; Sheilagh Ogilvie, Institutions and European Trade: Merchant Guilds, 1000–1800 (Cambridge: Cambridge University Press, 2011); and Francesco Guidi Bruscoli, “Banking and Money,” Oxford Bibliographies Online (2021), .

Introduction 5 historians of Christian thought and practice,15 historians of women’s roles,16 and postmodern literary theorists,17 among others, have contributed to a broader and more complex view of the Renaissance. Thus Varano lived inside a Renaissance context that historians have struggled mightily to comprehend, and lived specifically in a subsection of that world as a female member of a religious order. From the enormous literature examining the religious life of women in the Renaissance, some principal points of discussion are presented in the following paragraphs. In their 1994 volume Donne e fede: Santità e vita religiosa in Italia, Lucetta Scaraffia and Gabriella Zarri provide a critical contribution to this literature when they reflected on a central issue in feminist thought: whether Christianity was principally an institution responsible for the repression of women in Western society, or a sphere in which women could participate in culture and thus gain power.18 No simple answer to that question was possible, they suggested, advocating instead a source-based approach to the lives of religious women, an approach that has both explored the clerical repression of women and assessed the degree of female participation in church organizations and activities. In the nearly three decades since the appearance of Donne e fede, studies of Italian religious women in this era have highlighted the centrality of these women’s stories—in all their variation and complexity—for a fuller understanding of the 15. See especially Hudon, “Religion and Society in Early Modern Italy”; David S. Peterson, “Out of the Margins: Religion and the Church in Renaissance Italy,” Renaissance Quarterly 53 (2000): 835–79; Francesco C. Cesareo, “The Complex Nature of Catholicism in Renaissance Italy,” Renaissance Quarterly 54 (2001): 1561–73; and Thomas Worcester, “Early Modern Catholicism,” Oxford Bibliographies Online (2021), . 16. The classic essay challenging Burckhardt’s assertions about the equality of women and men is Joan Kelly-Gadol, “Did Women Have a Renaissance?” in Becoming Visible: Women in European History, ed. Renate Bridenthal and Claudia Koonz (Boston: Houghton Mifflin, 1977), 137–63. This classic has since inspired a whole new literature, often qualifying or rejecting Kelly’s insights; see especially Constance Jordan, Renaissance Feminism: Literary Texts and Political Models (Ithaca, NY: Cornell University Press, 1990), 1–9; and John Coakley, “Introduction: Women’s Creativity in Religious Context,” in Creative Women in Medieval and Early Modern Italy: A Religious and Artistic Renaissance, ed. E. Ann Matter and John Coakley (Philadelphia: University of Pennsylvania Press, 1994), 1–16. 17. Challenges by literary analysists and others include Stephen Greenblatt, Renaissance SelfFashioning: From More to Shakespeare (Chicago: University of Chicago Press, 1980), reflecting the influence of theorists Clifford Geertz and Michel Foucault; also John J. Martin, “Inventing Sincerity, Refashioning Prudence: The Discovery of the Individual in Renaissance Europe,” American Historical Review 102, no. 5 (1977): 1309–42; and Martin, Myths of Renaissance Individualism (New York: Palgrave Macmillan, 2004). 18. Lucetta Scaraffia and Gabriella Zarri, eds., Donne e fede: Santità e vita religiosa in Italia (Rome: Giuseppe Laterza, 1994), v–xvi. See also the English translation by Keith Botsford: Women and Faith: Catholic Religious Life in Italy from Late Antiquity to the Present (Cambridge, MA: Harvard University Press, 1999).

6 Introduction Renaissance and of early modern religious culture. Such studies typically begin with consideration of Catherine of Siena, the first Italian woman to leave spiritual writings in the vernacular, but now considered most noteworthy by some, like Thomas Luongo and Gerald Parsons, for her political role.19 Others, like K. J. P. Lowe, Alison Knowles Frazier, Diana Robin, Virginia Cox, and Sarah Gwyneth Ross, emphasize the literary creativity of women in the period—including religious women—highlighting their humanist utilization of classical texts.20 Still others reflect on the spirituality of such women within increasingly cloistered contexts, among them Francesca Medioli, Anne Jacobson Schutte, Querciolo Mazzonis, Dyan Elliott, and Bernard McGinn.21 These scholars and others find devotional and mystical creativity across the century and a half between Catherine of Siena and Camilla Battista da Varano. They also identify the social and ecclesiastical anxiety over the connection between women’s spirituality and sexuality—along with the church legislation and social conventions designed to control it—in addition to the resistance of many women against those strictures, and the negotiating tactics they and their families sometimes employed to subvert the rules.22 19. See F. Thomas Luongo, The Saintly Politics of Catherine of Siena (Ithaca, NY: Cornell University Press, 2006); and Gerald Parsons, The Cult of Saint Catherine of Siena: A Study in Civil Religion (Aldershot, UK-Burlington, VT: Ashgate, 2008). See also 16 note 42 for additional titles for Catherine of Siena. 20. K. J. P. Lowe, Nuns’ Chronicles and Convent Culture: Women and History Writing in Renaissance and Counter-Reformation Italy (Cambridge: Cambridge University Press, 2003); Alison Knowles Frazier, Possible Lives: Authors and Saints in Renaissance Italy (New York: Columbia University Press, 2005); Diana Robin, Publishing Women: Salons, the Presses, and the Counter-Reformation in Sixteenth-Century Italy (Chicago: University of Chicago Press, 2007); Cox, Women’s Writing in Italy; Sarah Gwyneth Ross, The Birth of Feminism: Woman as Intellect in Renaissance Italy and England (Cambridge, MA: Harvard University Press, 2009); and Margaret L. King, “Women and Learning,” Oxford Bibliographies Online (2010), . 21. Francesca Medioli, “The Dimensions of the Cloister: Enclosure, Constraint and Protection in Seventeenth-Century Italy,” in Time, Space, and Women’s Lives in Early Modern Europe, ed. Anne Jacobson Schutte, Thomas Kuehn, and Silvana Seidel Menchi (Kirksville, MO: Truman State University Press, 2001), 165–80; Schutte, “ ‘Saints’ and ‘Witches’ in Early Modern Italy: Stepsisters or Strangers?” in Time, Space, and Women’s Lives, 153–64; Querciolo Mazzonis, Spirituality, Gender, and the Self in Renaissance Italy: Angela Merici and the Company of St. Ursula (1474–1540) (Washington, DC: Catholic University of America Press, 2007); Schutte, By Force and Fear; Dyan Elliott, The Bride of Christ Goes to Hell: Metaphor and Embodiment in the Lives of Pious Women, 200–1500 (Philadelphia: University of Pennsylvania Press, 2012); and Bernard McGinn, The Varieties of Vernacular Mysticism, 1350–1550 (New York: Crossroad, 2012), 292–329. 22. See in addition to studies already named, Coakley and Matter, Creative Women in Medieval and Early Modern Italy; Jo Ann McNamara, Sisters in Arms: Catholic Nuns through Two Millennia (Cambridge, MA: Harvard University Press, 1996); Patricia Ranft, Women and the Religious Life in Pre-Modern Europe (New York: St. Martin’s Press, 1996); Silvia Evangelisti, Nuns: A History of Convent Life, 1450–1700 (New York: Oxford University Press, 2007); and Merry Wiesner-Hanks, The

Introduction 7 Recapping and extending her earlier work in her 2017 monograph Figure di donne in età moderna, Zarri takes up the entire saga of early modern Italian religious women, depicting Catherine of Siena as emblematic not just of a shift in their role in Italian society, but also of political and ecclesiastical shifts during the period, due to social conventions as much as to the pressures of church and state, that profoundly affected women in monasteries.23 After reviewing the debate of Jacob Burckhardt, Joan Kelly-Gadol, and others over the meaning of the term “Renaissance” for early modern women, she examines the common understandings of the effects of legislation from the Council of Trent (1545–1563) upon sixteenth- and seventeenth-century women—especially those concerning the imposition of claustration, an attempt she regards as having failed, as it was undermined both by negotiation and the plain infraction of the rules. Zarri further shows how the exempla of “illustrious women” (clare donne) from the classical tradition encouraged the acquisition of humanist learning by elite fifteenth- and early-sixteenth-century women. At the same time, many of these women were exploited by powerful males for dynastic purposes—some of whom escaped male designs, while some did not. Zarri sees Catherine of Siena, accordingly, as a woman who exploited contemporary culture—and her popular reputation among the people—to carve out a career as a reformer, at the same time that she was herself exploited and manipulated by others. Some early modern religious women who were not so famous as Catherine, Zarri points out, even if well-educated, were assigned subordinate roles of prayergiving and teaching with the stricter rules of claustration imposed by Trent. They were also controlled by their families whose main goal, to advance the interests of princely dynasties, remained the preservation of their daughters’ virginity. Even so, those seemingly rigid rules were inconsistently applied, and the cloister walls themselves became what Zarri calls “the symbol of a new religious identity.”24 She argues that a thorough reconsideration of the condition of early modern religious women and their positioning “between Renaissance and Counter-Reform,” would result in a better understanding of each of those terms.25 In pursuing these enduring debates, Zarri is hardly alone. Three editors and fifteen other contributors in their 2021 volume Renaissance Religions: Modes and Meaning in History explore the complexity of Italian religious expression from the beginning of the fifteenth through the late seventeenth centuries, challenging many of the

Marvelous Hairy Girls: The Gonzales Sisters and Their Worlds (New Haven, CT: Yale University Press, 2009), 149–81. 23. Gabriella Zarri, Figure di donne in età moderna: Modelli e storie (Rome: Edizioni di storia e letteratura, 2017), 3–41. 24. Zarri, Figure di donne, 30. 25. Zarri, Figure di donne, 34–41.

8 Introduction oversimplifications implicit in the traditional periodization of Renaissance and Counter-Reformation.26 A study of Varano’s life and works can contribute significantly to that ongoing debate, and help confirm, undermine, or promote the revision of ideas about Renaissance religious women during the early modern period. All the earlier commentators—Burckhardt and his followers, medievalists finding the beginnings of rebirth in movements long before the Renaissance, historians of women insisting that Renaissance women had no genuine access to the culture of their male contemporaries, economic historians who locate the beginning of “modernity” in the Middle Ages, not the Renaissance, historians of religion finding devotional sophistication rather than stagnation in the latter era, and New Historicists contending that politics and power defined Renaissance individuals— have discovered part of what is true about early modern religious women. Further exploration of Varano’s fascinating life and literary production will advance the reassessment that they have launched.

The Life and Works of Camilla Battista da Varano Camilla Battista da Varano was born on April 9, 1458, an illegitimate daughter in a noble family: that of the marquis Giulio Cesare da Varano (c. 1433–October 9, 1502).27 By a complex process of consolidation beginning in the thirteenth century, the Varano family acquired considerable wealth and gained dominance over other noble families in the Italian province of Le Marche (the Marches). As Guelf partisan supporters of the papacy, they eventually controlled a territory stretching from their capital town of Camerino at the eastern edge of the Apennines across the Marches some forty-five miles to the Adriatic. They built, or converted for their own use, an extensive network of towers, forts, and castles that provided both a permanent military presence and sites for courtier hunting parties.28 From this 26. Peter Howard, Nicholas Terpstra, and Riccardo Saccenti, eds., Renaissance Religions: Modes and Meaning in History (Turnhout: Brepols, 2021). 27. See for Giulio Cesare, Anna Gabriella Chisena, “Varano, Giulio Cesare da,” DBI 98 (2020), . 28. There were likely sixty to one hundred edifices in this network, including substantial castles like Beldiletto, la Rancia, plus others at Visso on the river Nera and at Collepietra on the hill known as Fiastrone. See Pietro Luzi, Camilla Battista da Varano: Una spiritualità fra papa Borgia e Lutero (Turin: Gribaudi, 1989), 45–53. Luzi considered himself a beneficiary of grace received through Varano’s intercession before she was canonized, and vowed to spread devotion to the Passion of Christ in return. His declaration, made on October 6, 1987, is included in the “Raccolta documenti Varani” that is part of the Positio Beata Camilla Battista Varano, a summary of the evidence prepared by the Franciscan procurator general for Varano’s canonization trial. Such documents are not published, but reproduced, generally in runs of 150 copies or less, for use by members of the commission considering the case for sainthood; see Congregatio de causis sanctorum, Camerinen – S. Severini in Picino, Canonizationis B. Baptistae Varano monialis professae Ordinis Clarissarum, Positio super virtutibus, III, Raccolta

Introduction 9 land gained by military prowess they reaped the income from local mills and commerce in wool, and acquired profitable commissions as well, often from the papacy.

Figure 1. Aerial photograph of the town of Camerino, Italy. In the early fifteenth century, the wealthy Varano family was headed by Rodolfo III. His death in 1424 sparked a battle for control among two groups of his sons borne by successive wives. The contest for control, a veritable Renaissance bloodbath, entailed the murder and execution of all potential heirs to the lordship, save two: Giulio Cesare, Varano’s father, and his cousin Rodolfo IV (d. 1464). They became, in name, the holders of sovereignty in Camerino at the death in 1433 of Giulio Cesare’s father, Giovanni II. For the next ten years, Rodolfo’s mother (and Giulio Cesare’s aunt) Elisabetta Malatesta (1407–1477) protected the two boys. This was the confused and hyper-politicized patrilineal context into which Varano was born. During her lifetime, as will be seen, matters did not improve a great deal.29 documenti Varani, documento 197, 43 (Rome, 2003). I am especially indebted to Madre Laura Serboli and the sisters of the convent of Poor Clares at Camerino not only for their generously sharing with me their copy of the Positio, but also providing electronic copies of all the autograph manuscripts of Varano’s writings in their possession. For more on positio documents and a general overview of the sainthood process, see Kenneth L Woodward, Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn’t, and Why (New York: Simon and Schuster, 1990), 221–50. 29. For the history of Camerino, the Varano family, and Camilla herself see especially Michele Camaioni, “Battista da Varano, santa,” DBI 98 (2020), . See also, in addition to Luzi, Camilla Battista da Varano, the following: Camillo Lilii, Dell’ historia di Camerino (Macerata: S. Paradisi et A. Grisei, 1649–1652); Matteo Pascucci, Vita della beata Battista Varani principessa di Camerino, e fondatrice del monastero di S. Chiara (Macerata: Giuseppe Piccini, 1680); Anton Maria Marini, Vita della beata Battista Varani fondatrice del venerabile monastero di S. Chiara in Camerino (Camerino: Savini, 1882); Domenico Aringoli, La beata Battista Varano (Fabriano: Gentile, 1928); Aringoli, Giacomo Boccanera, and Aleandro Sestili, eds., Camilla Battista Varano nel centenario della beatificazione, 1843–1943 (Camerino: Savini-Mercuri, 1943); Giorgio Papasogli, Beata Camilla Battista da Varano, principessa e clarissa de Camerino (Assisi: Porziuncola, 1959); and Silvano Simoncini, Il mistero della passione del N. S. Gesù nella spiritualità della beata Camilla Battista da Varano (1458–1524) (Rome: Edizioni francescane, 1972). The interest in Varano around the 500th anniversary (1984) of the foundation of her convent, the 550th anniversary (2008) of her birth, and the time of her canonization as a saint (2010) led to a proliferation of recent works, including Camilla Battista da Varano e il suo tempo: Atti del convegno di studi sul V centenario del monastero delle Clarisse di Camerino: Castello di Lanciano, Palazzo Ducale e cattedrale di Camerino, 7–8–9 settembre 1984 (Camerino: Centro Stampa O.R.A.C., 1987); Carlo Serri, Nell’acqua e nel fuoco: L’avventura cristiana di Camilla Battista da Varano (Assisi: Porziuncola, 2003); Marco Bartoli, ed., Dal timore all’amore: L’itinerario spirituale della beata Camilla Battista da Varano (Assisi: Porziuncola, 2009); Silvano Bracci, “Introduzione” to Bracci, ed., Autobiografia e opere complete di Camilla Battista da Varano (Vicenza: Hamsa Edizioni, 2009), 7–35; Pier Luigi Falaschi, “Battista e il suo tempo: Tra Giulio Cesare Varano e papa Alessandro VI,” in Un desiderio senza misura: Santa Battista Varano e i suoi scritti: Atti della IV giornata di studio sull’Osservanza francescana al femminile, 7 novembre 2009, Monastero Clarisse S. Chiara, Camerino, ed. Pietro Messa, Massimo Reschiglian, and Clarisse di Camerino (Assisi: Porziuncola, 2010), 13–26; Maria Grazia Nico Ottaviani, “Le donne dei Varano,” in Messa, Reschiglian, and Clarisse di Camerino, Un desiderio senza misura, 27–35; and Bret Thoman, ed. and trans., From Worldly Princess to the Foot of the Cross: The Life and Writings of Saint Camilla Battista da Varano, O.S.C. (Phoenix: Tau Publishing, 2012), cited henceforth as Thoman, Worldly Princess. 30. For the place of the home, including noble palaces, in Italian Renaissance culture, see Maya Corry, Deborah Howard, and Mary Laven, eds., Madonnas and Miracles: The Holy Home in Renaissance Italy (London: Philip Wilson, 2017).

Introduction 11

Figure 2. Girolamo di Giovanni of Camerino, Annunciation (c. 1484), with Giulio Cesare da Varano and his daughter Camilla Battista (in the habit of a professed Clarist nun) as devotees behind the angel. At the court of Camerino, Giulio Cesare and a cast of women—both Elisabetta and Giovanna, of course, but also the learned humanist Costanza da Varano (1426–1447), daughter of Elisabetta Malatesta and Pier Gentile da Varano (ruler of Camerino to 1433)—created what Silvano Simoncini called a cultural and

12 Introduction spiritual tradition that resulted, during Varano’s lifetime, in a “marvelous flowering” of artistic production and charitable service.31 Others, like Cecil Clough, Maria Grazia Nico Ottaviani, and Gabriella Zarri noted that these noblewomen were following the tradition set by Battista da Montefeltro (c. 1384–1450), the daughter of Antonio II da Montefeltro (1348–1404), the count of Urbino.32 Battista da Montefeltro and her daughter Battista Sforza (1446–1472)—as well as the latter’s daughters and granddaughters, among them the famous poet and mystic Vittoria Colonna (1492–1547)—received an intensive humanist education, equipping them for political involvement. Like other prominent noblewomen, they were expected to rule when necessary in the absence of their husbands, oversee the education of their own offspring, and act as regent for minor heirs. In 1442, Costanza famously delivered an oration before Bianca Maria Visconti, wife of Francesco Sforza, her future brother-in-law, that may have contributed to the return of Camerino to the control of her brother Rodolfo and her cousin Giulio Cesare. The Varano women helped achieve on a smaller scale in Camerino—and certainly to the great benefit of Camilla—what was done in grander fashion in Renaissance courts controlled by popes in Rome, by the Medici family in Florence, and by the Montefeltro family in Urbino. They patronized artists, hired soldiers, provided alms to the poor and pilgrims, and heard the petitions of local subjects. They also provided rich educational opportunities in the palace for both female and male children. Girls like Camilla often received an education like that of boys at the court of Camerino, a practice that was encouraged by the exempla of illustrious women of classical antiquity who could rule and even wield arms, presented in the De claris mulieribus (On Famous Women) by Giovanni Boccaccio composed in the previous century (1361–1362).33 Giulio Cesare may well have ap31. Simoncini, Il mistero della passione, 10–11. For Costanza Varano, see Holt N. Parker, “Costanza Varano (1426–1447): Latin as an Instrument of State,” in Laurie J. Churchill, Phyllis R. Brown, and Jane E. Jeffrey, eds.,  Women  Writing Latin: From Roman Antiquity to Early Modern Europe, Vol. 3, Early Modern Women Writing Latin (London: Routledge, 2002), 31–53. 32. Cecil Clough, “Daughters and Wives of the Montefeltro: Outstanding Bluestockings of the Quattrocento,” Renaissance Studies 10, no. 1 (1996): 31–55; Nico Ottaviani, “Le donne dei Varano”; Zarri, Figure di donne, 20–25. See also Jennifer Webb, “Hidden in Plain Sight: Varano and Sforza Women of the Marche,” in Wives, Widows, Mistresses, and Nuns in Early Modern Italy: Making the Invisible Visible through Art and Patronage, ed. Katherine A. McIver (Farnham, Surrey, UK-Burlington, VT: Ashgate, 2012), 11–31. 33. Giovanni Boccaccio, Famous Women, trans. Virginia Brown (Cambridge, MA: Harvard University Press, 2001). For the education of women at the Camerino court, see especially Clough, “Daughters and Wives of the Montefeltro”; Nico Ottaviani, “Le donne dei Varano,” 27–29; Zarri, Figure di donne in età moderna, 25–27; and Silvano Simoncini, Studio critico della biografia e degli scritti della B. Battista Varano, in the Canonizationis B. Baptistae Varano monialis professae Ordinis Clarissarum, Positio super virtutibus, Monastero di Santa Chiara, Camerino, 3–5. This latter text, cited henceforth as Studio critico, is included in the Positio, a set of manuscript and other documents gathered in defense of her canonization, is a typescript version of portion of Simoncini’s monograph, Il mistero della passione. For the

Introduction 13 proved, as he was acquainted with such such classical models: Camilla and three of his sons, Pirro, Annibale, and Venanzio were evidently named after heroes from Roman and Christian antiquity.34

Figure 3. Ducal Palace, Camerino, Italy. Varano received, therefore, the humanistic education that was available to Italian elites along with an exposure of similar intensity to Christian spirituality and devotion. Her written works show that she was an accomplished reader and writer in both Latin and Italian, who studded her writings with direct references and allusions to a wide range of literature—from popular proverbs to the Church biographical material presented here see also Giacomo Boccanera, Biografia e scritti della B. CamillaBattista da Varano, clarissa di Camerino (1458–1524) (Rome: Miscellanea Francescana, 1957), 17–23; Bracci, “Introduzione” to Camilla da Varano, Autobiografia e opera complete, 10–15 (cited henceforth as Bracci, Autobiografia); Thoman, “Introduction” to Worldly Princess, 7–8; and McGinn, Varieties of Vernacular Mysticism, 306–11. For patronage of the arts at the Varano court, see also Andrea De Marchi and Pier Luigi Falaschi, eds., I Da Varano e le arti: Atti del convegno internazionale, Camerino, Palazzo Ducale, 4–6 ottobre 2001, 2 vols. (Ripatransone [Ascoli Piceno]: Maroni, 2003). 34. Camilla of the Volsci was a fierce female warrior killed in battle with the Trojans: Virgil, Aeneid 11:1121–1210. Pirro and Annibale were named after the ancient Greek and Carthaginian generals Pyrrhus of Epirus (319–272 BCE) and Hannibal (247–c. 183 BCE), respectively. Venanzio was apparently named after Venantius of Camerino (d. 251 or 253), Camerino’s patron saint, a fifteen-year-old Christian martyred during the persecutions of Emperor Decius. See also Zarri, Figure di donne in età moderna, 153–54.

14 Introduction Fathers, and from the Old and New Testaments to vernacular classics like Dante’s Inferno. She wrote in the vernacular more than in Latin, however; while one of her earliest works was a set of Latin couplets inspired by her contemplation of the crucified Christ, most were composed in Italian, albeit with a generous use of Latin words and phrases. Varano’s devotional outlook was formed by the Franciscan spirituality that had prevailed in central Italy for generations, communicated by followers of Saint Francis of Assisi (1181/1182–1226), the founder of the Franciscan Orders of Friars Minor and St. Clare. A feature of that culture was the gifting to young girls of wooden dolls in the likeness of a baby Jesus (bambino) both as a reminder of the humanity of Jesus and to promote emulation of the Virgin Mary, his mother: Varano had one.35 The lords of Camerino had promoted Franciscan spirituality through the establishment of convents and patronage of their charitable and evangelical activities. Varano’s early devotion included attendance at public sermons delivered by Franciscans, events that were a significant and highly popular feature of contemporary culture. The preachers she heard, such as Pietro da Mogliano (1435–1490), Francesco da Urbino, Marco da Montegallo (1425–1496), Francesco da Caldarola (c. 1424–1507), and Domenico da Leonessa (d. 1497) followed in the tradition of earlier Franciscan sermonizers and social critics including Bernardino da Siena (1380–1444) and Giacomo della Marca (1393–1476).36 35. Corry, Howard, and Laven, Madonnas and Miracles, 67–93. 36. For the Franciscan preaching tradition, see especially Franco Mormando, The Preacher’s Demons: Bernardino da Siena and the Social Underworld of Early Renaissance Italy (Chicago: University of Chicago Press, 1999). For Varano’s developing spirituality under its influence, see Simoncini, Studio critico, 4. Among studies of individual preachers, see for Pietro da Mogliano, Ippolito Brandozzi, Il beato Pietro da Mogliano, Minore Osservante (c. 1435–1490), con due sermoni inedita e tredici tavole fuori testo (Rome: Edizioni francescane, 1967); Letizia Pellegrini, “Pietro da Mogliano, beato,” DBI 83 (2015), ; for Marco da Montegallo, Silvano Bracci, ed., Marco da Montegallo (1425–1496): Il tempo, la vita, le opere: Atti del convegno di studio, Ascoli Piceno, 12 ottobre 1996 e Montegallo, 23 agosto 1997 (Padua: Centro studi antoniani, 1998); and Hélène Angelini, “Marco da Montegallo,” DBI 69 (2007), ; for Francesco da Caldarola, Angelo Antonio Bittarelli, ed., Lo scrigno di Caldarola: La Madonna del Monte, il beato Francesco, la confraternità, 1491–1991 (Tolentino: La Linotype, 1992); and for Domenico da Leonessa, Camilla Battista da Varano, Le opere spirituali, ed. Giacomo Boccanera (Jesi: Scuola tipografia francescana, 1958), 5 (cited henceforth as Boccanera, Opere spirituali); and Carla Casagrande, “Domenico da Leonessa,” DBI, 40 (1991), . For the Poor Clares, the female branch of the Franciscans that Varano later entered, see especially Alessandra Bartolomei Romagnoli, “Il francescanesimo femminile dalle origini al Concilio di Trento,” in All’ombra della chiara luce, ed. Aleksander Horowski (Rome: Istituto storico dei cappuccini, 2005), 11–85. Angela Emmanuela Scandella considered Varano a “creature” of the Observant Franciscan movement, not unlike many other noblewomen of her time; see her “Camilla Battista e l’Osservanza femminile,” in Bartoli, Dal timore all’amore, 33–61.

Introduction 15 In 1466 or 1468, Varano heard the Good Friday sermon preached by fra Domenico da Leonessa in the church of S. Pietro in Muralto in Camerino. The convent and hermitage there housed all of the preachers and spiritual advisers Varano trusted. During his sermon, Domenico urged the audience on that day to shed one tear out of compassion for the sufferings of Jesus. Varano adopted the focus on the humanity of Christ—especially the suffering Christ—characteristic of Franciscan Good Friday messaging. She not only took the advice of Domenico about a tear on that day, but vowed to shed tears of compassion on every Friday. According to Pietro Luzi and Silvano Simoncini, Varano asked her father and stepmother to make preachers like Domenico da Leonessa and Pietro da Mogliano frequent visitors at court and to take them as their own advisers.37 The same writers speculate about Varano’s personality (speculations that are unverifiable), depicting her not as downcast or dour but rather exuberant and outgoing—excelling in studies, in dance, in singing, in artistic expression, and in her interactions with others. As loyal biographers, they view her in terms resembling the perfect female courtier later sketched in Baldassare Castiglione’s famous Book of the Courtier, but one possessing serious religious goals.38 Surely part of their reason for hinting at this connection was the Varanos’ close association with the Della Rovere family through marital alliance—the family installed as the ruling dynasty of Urbino, whose court society it was that Castiglione portrayed.39 Despite her devotional practices, which extended beyond the Friday tears into intense fasting, self-discipline by scourging, and continual prayers, Varano remained dissatisfied, in a state she described as “imprisoned,” until the intervention of fra Francesco da Urbino, another preacher. She lived as a tertiary (a member of the Third Order of Saint Francis) while still residing at the court, continuing her 37. Over the years, Giulio Cesare must have come to trust Domenico a great deal. In 1484, when Giulio Cesare completed the refurbishing of the convent he had acquired from the Olivetans, he turned it over to Domenico, then local provincial of the Observant Franciscans. On January 4, 1484, Varano went to live there with eight companions. Both Domenico and Pietro were her spiritual directors and advisers; see Simoncini, Studio critico, 3–4; Luzi, Camilla Battista da Varano, 18–21, 61–75; Bracci, Autobiografia, 14–17; and Thoman, Worldly Princess, 8. For the relationship between nuns like Varano and their spiritual advisers, see especially Jodi Bilinkoff, Related Lives: Confessors and Their Female Penitents, 1450–1750 (Ithaca, NY: Cornell University Press, 2005); and also Patricia Ranft, “A Key to Counter-Reformation Women’s Activism: The Confessor-Spiritual Director,” Journal of Feminist Studies in Religion 10, no. 2 (1994): 7–26. 38. The description of the ideal female courtier is found in Castiglione’s Courtier, book 3. Among many available versions, the widely-read Charles S. Singleton translation may be cited, available in the critical edition by Daniel Javitch: The Book of the Courtier (New York: Norton, 2002). 39. For the Varano-Della Rovere connection see Gaia Remiddi, “Il palazzo da Varano di Giulio Cesare,” in De Marchi and Falaschi, I Da Varano e le arti, 1:93–104; John E. Law, “The Da Varano Lords of Camerino as condottiere Princes,” in Mercenaries and Paid Men: The Mercenary Identity in the Middle Ages: Proceedings of a Conference Held at University of Wales, Swansea, 7th–9th July 2005, ed. John France (Leiden: Brill, 2008), 89–103; and Nico Ottaviani, “Le donne dei Varano,” 28–30.

16 Introduction devotions and committed to her vow to weep on Fridays. After hearing a number of the sermons Francesco da Urbino delivered in 1479, Varano eventually decided upon a life of virginity within a cloister. His Lenten preaching, as she explained, shook her from what she considered her complacency. She described Francesco as sent by God, a “true trumpet of the Holy Spirit,” one who revealed God’s plan, bringing her out of “the world of darkness into the true light” with the “thunder and lightning” of his messages to her soul about the gravity of sin and about the special hatefulness of despair.40 Varano said that she began to hear voices calling her to “flee” rather than “to stew in the muddy swill of this world.”41 She should escape, she understood, by becoming a nun. Under Francesco’s influence, she also reported eating either nothing at all on Fridays, or only a few mouthfuls of bread, while sleeping little out of respect for the agony of Christ in the garden and other occasions of mental anguish during the Passion. Francesco’s intervention, Varano later explained, led her to reconsider the relationship with another powerful male in her life, her father, as will be seen. In making this choice for the convent life, and seeking extreme expressions of devotional piety, Varano entered another context, that of fourteenth- and fifteenth-century Italian female mysticism. The prime exemplar of this tradition is Catherine of Siena, committed not just to contemplation and extreme asceticism, but also to active apostolic work and promotion of church reform. Literary techniques that Catherine used, such as writing of herself in the third person, and mystical theological concepts, such as the unsatiated satiation of intense love of God, are echoed in Varano’s writings.42 A series of Italian women mystics writing in the vernacular followed Catherine of Siena in the fifteenth and early sixteenth centuries—a series Bernard McGinn called, alluding to scripture (Hebrews 12:1), “a great cloud of witnesses.”43 Among them was Caterina Vigri (Catherine of Bologna, 1413–1463), who led the sisters of Corpus Domini in Ferrara and its sister house in Bologna. Originally a lay community, the Ferrara house at first sought to be governed, as a patroness urged, by an adaptation of a Franciscan rule, but Caterina preferred 40. Varano, The Spiritual Life, in this volume at 68. 41. Varano, The Spiritual Life, in this volume at 68–69. 42. For Catherine of Siena, in addition to titles cited in this introduction at 6 note 19, see Eugenio Dupré Theseider, “Caterina da Siena, santa,” DBI 22 (1979), ; Jane Tylus, Reclaiming Catherine of Siena: Literacy, Literature, and the Signs of Others (Chicago: University of Chicago Press, 2009); and Carolyn Muessig, George Ferzoco, and Beverly Mayne Kienzle, eds., A Companion to Catherine of Siena (Leiden: Brill, 2012). See also Catherine of Siena, The Dialogue, ed. and trans. by Suzanne Noffke (New York: Paulist Press, 1980). 43. McGinn, The Varieties of Vernacular Mysticism, 292; see McGinn’s overview of Italian female mystic writings in The Varieties of Vernacular Mysticism, 197–249, 292–329.

Introduction 17 the stricter Rule of St. Clare.44 She related her experience of diabolical temptations—especially over obedience, perhaps linked to the struggle with the patroness—in The Seven Spiritual Weapons (Le sette armi spirituali).45 She encouraged the patient sufferance of evil (mal patire) in imitation of Christ, and wrote of the painful withdrawal of satisfaction in prayer, two other themes Varano also explored. Caterina had many disciples, including Illuminata Bembo (c. 1420– 1493) who wrote about Caterina’s life in her Mirror of Illumination (Specchio di illuminazione).46 To these voices may be added the Dominican tertiary Osanna of Mantua (Osanna Andreasi; 1449–1505), whose noble pedigree, devotion to the Passion of Christ, and criticism of decadence and immorality are all reminiscent of Varano’s.47 There follow the imposing figures of Angela Merici (c. 1470–1540), founder of the Ursuline order specifically committed to female education,48 and Catherine of Genoa (Caterina Fieschi Adorno, 1447–1510), who tended the sick and poor of Genoa, and whose mystical theology inspired the reforming Oratory of Divine Love.49 Adding to these Tommasina Fieschi (c. 1448–1534)50 and Battista Vernazza (1497–1587),51 devoted disciples of Catherine of Genoa, the “cloud” McGinn identified looks rather thick indeed. 44. For Catherine of Bologna, see Mary Martin McLaughlin, “Creating and Recreating Communities of Women: The Case of Corpus Domini, Ferrara, 1406–1452,” in Sisters and Workers in the Middle Ages, ed. Judith M. Bennett (Chicago: University of Chicago Press, 1989), 261–88. 45. The Seven Spiritual Weapons, orig. composed c. 1450, first printed 1475. Modern Italian editions include Le sette armi spirituali, ed. Cecilia Foletti (Padua: Antenore, 1985); and Le sette armi spirituali, ed. Maria Degl’Innocenti (Florence: SISMEL, edizioni del Galluzzo, 2000). See also the English translation The Seven Spiritual Weapons, ed. and trans. Hugh Feiss and Daniela Re (Toronto: Peregrina, 1998, reprinted Eugene, OR: Wipf and Stock, 2011). 46. Illuminata Bembo, Specchio di illuminazione, ed. Silvia Mostaccio (Florence: SISMEL, edizioni del Galluzzo, 2001). 47. For Osanna Andreasi, see Abele L. Redigonda, “Andreasi, Osanna,” DBI 3 (1961), . 48. For Angela Merici, see Querciolo Mazzonis, “A Female Idea of Religious Perfection: Angela Merici and the Company of St. Ursula, 1535–1540,” Renaissance Studies 18, no. 3 (2004): 391–411; and Mazzonis, Spirituality, Gender, and the Self. 49. For Catherine of Genoa (Caterina Fieschi Adorno), see Umile Bonzi, S. Caterina Fieschi Adorno, 2 vols. (Genoa: Marietti, 1961–1962). 50. For Tommasina Fieschi, see Umile Bonzi, “Le traité des sept degrès de l’amour de Dieu de Tommasina Fieschi,” Revue d’ascétique et de mystique 16 (1935): 29–86. 51. For Tommasa Vernazza, see Daniela Solfaroli Camillocci, “La monaca esemplare: Lettere spirituali di madre Battistina Vernazza (born Tommasa Vernazza, 1497–1587), in Per lettera: La scrittura epistolare femminile tra archivio e tipografia: Secoli XV–XVII, ed. Gabriella Zarri (Rome: Viella, 1999), 235–61; and Andrea Vanni, “Vernazza, Tommasa,” DBI 98 (2020), .

18 Introduction When Varano chose to enter the Franciscan convent of Poor Clares in Urbino, and so to enter into this world of early modern Italian mysticism, she did so over the distinct objection of her father, Giulio Cesare. And there is a logical reason why: he had witnessed firsthand the benefits that could accrue to a family from a highly-educated, polished woman participating in its public life. Whether his cousin Costanza impressed Bianca Maria Visconti and Francesco Sforza by her 1442 speech pleading for the return of Camerino to Varano control, or that return was accomplished rather by her marriage to Francesco’s brother Alessandro, Costanza’s role was central. In 1479, Giulio Cesare had every reason to expect that his erudite daughter could similarly benefit the long-term prospects of the Varano family. He opposed Camilla’s intention for approximately two and one half years, first with enticements to remain at home, and later with threats and virtual imprisonment. Yet Varano persevered and achieved her goal, entering the convent on November 14, 1481. In her spiritual autobiography, The Spiritual Life (La vita spirituale), Varano described the choice to do so as having been prompted by fra Francesco da Urbino’s 1479 Annunciation sermon. In relating the story, she compared herself to the Israelites suffering in bondage to the Egyptians and their Pharaoh. After he freed the Israelites from Pharaoh, Varano explained, God led them through the desert even though they were rebellious and inconsistently faithful. She described herself as similarly inconsistent and rebellious after being freed from a “Pharaoh” who could perhaps have been understood as Satan—or as her disapproving father. But when led toward the religious life by God, she said, her “malicious nature,” one rooted in a “false and whorish soul,” refused God’s plan and made up excuses. “Who could release me from my father and his powerful hands?” she asked. It was impossible for her to imagine, she explained, that she could leave the hands that “held me so dearly . . . even if I truly wanted to do so.”52 In a tantalizing but undeveloped point, she mentioned that she would withhold information about the kind and quality of promises she made in order to escape from him. She explained that her father was fearful of “the scourge of God,” or “he would never have permitted me to enter religious life.”53 Whatever his reasons might have been, Varano was clear about hers: she had been moved to independent action and rejection of her father’s expressed wishes in part by that sermon on the Annunciation: for she longed to feel the same spark of love that Mary felt when she learned of God’s plan. Varano took matters into her own hands, making another vow, this time to the Virgin Mary, to 52. Varano, The Spiritual Life, in this volume at 70 and 80–81. 53. Varano, The Spiritual Life, in this volume at 80. For the difficulty suffered by girls objecting to family plans for their futures, see Anne Jacobson Schutte, “The Permeable Cloister?” in Arcangela Tarabotti: A Literary Nun in Baroque Venice, ed. Elissa B. Weaver (Ravenna: Longo, 2006), 19–36. For Varano’s resistance to her father’s wishes, see also Bracci, Autobiografia, 18.

Introduction 19 remain immaculate until God “disposed of me otherwise.”54 About two years after her entry into the convent she professed perpetual vows, an event she described only as “bitter” with little further explanation. This could easily be a reference to the austerity of contemporary Franciscan convent life, as one of her biographers suggested. And it may be that Varano considered life at the court as the equivalent, for her, of Egyptian servitude. She sought, it seems, to escape this servitude through virginity in the cloister, away from the allurements of court and from, in all probability, any plans her father may have had for her in a marital alliance. But even while choosing the convent, she still expressed her appreciation of what she had gained from life at court: for she took Battista as her religious name in honor of her female relatives, Battista da Montefeltro and Battista Sforza, her predecessors both in humanistic learning and in Franciscan-inspired devotion.55 Surely Varano, like many of her peers and contemporaries who chose the cloister—rather than having it chosen for them—found the environment favorable because of the opportunities it held for autonomy and self-expression.56 In the end, and for reasons unknown, Giulio Cesare acquiesced to his daughter’s desires, supporting her with substantial financial resources. But his acquiescence was apparently conditioned upon her taking up residence, early in January 1484, along with eight companions, in a convent that he had newly rebuilt on the site of a monastery that had been abandoned located close to the family castle in Camerino. The convent—which came to be named Santa Maria Nova—was, and still is, a modest building of stone and brick, located on the perimeter of that hilltop town in the Marches.57 In founding this convent, Giulio Cesare could have been seen as imitating—on a smaller scale—the actions of the greater Montefeltro lords who had established and patronized the Clarist convent in Urbino that Varano had first entered in 1481. It had been built by Federico da Montefeltro (1422–1482), and among its patrons was Elisabetta Malatesta, Varano’s great-aunt.58 Now Varano’s entry into a convent that her father had rebuilt and endowed, one not far from his palace, could be viewed as not so much an expression of approval of her vocation, but as an attempt to retain control over his daughter despite her entry into religious life.59 54. Varano, The Spiritual Life, in this volume at 69–70. 55. For other examples, see Camaioni, “Battista da Varano, santa,” and Bracci, Autobiografia, 19. 56. The argument offered by Margaret L. King, Women of the Renaissance (Chicago: University of Chicago Press, 1991), 81–97. See also Lowe, Nuns’ Chronicles and Convent Culture, 395–97. 57. Jeryldene Wood, Women, Art, and Spirituality: The Poor Clares of Early Modern Italy (Cambridge: Cambridge University Press, 1996), 112–14. 58. For other versions of these stories, see Luzi, Camilla Battista da Varano, 77–88; Bracci, Autobiografia, 17–18; Thoman, Worldly Princess, 8–9; and Simoncini, Studio critico, 6–8. 59. For this view see Paul Lachance, “Battista da Varano (1458–1524): A Survey of Her Life and Her Writing as a Poor Clare Visionary,” Mystics Quarterly 20, no. 1 (1994): 19–25.

20 Introduction

Figure 4. Cloister, Monastery of Santa Chiara, Camerino, Italy. There in Camerino, Varano first took up the role of religious leader and teacher, becoming abbess and author. She reportedly insisted on a strict reform program, emphasizing a poverty that allowed only for genuine necessities, consistent with the pattern of the convent she had originally joined in Urbino. In her autobiographical The Spiritual Life, Varano expressed great love for the convent at Urbino with its life of prayer where, even as a novice, she wrote her first developed text, Memories of Jesus (I ricordi di Gesù).60 But it was at Camerino that her message evolved, and where she composed her major works, among them, in addition to The Spiritual Life, The Mental Sufferings of Jesus during His Passion (I dolori mentali di Gesù nella sua passione, 1488), and her treatise on the death of her spiritual advisor, The Happy Passing of the Blessed Pietro da Mogliano (Il felice transito del beato Pietro da Mogliano, 1491).61 Life in the convent where Varano composed these works, as in monastic institutions generally, revolved around choir recitation of the divine office. This order for Christian prayer had been developing for more than a thousand years by the time Varano entered a religious community.62 It was a set of ritualized Psalm 60. See Varano, Memories of Jesus, in this volume at 149. 61. See in this volume The Mental Sufferings of Jesus during His Passion at 171–92, and The Happy Passing of the Blessed Pietro da Mogliano at 247–72. 62. For the origins and history of divine office, see especially “General Introduction” in The Liturgy of the Hours, According to the Roman Rite, 4 vols. (New York: Catholic Book Publishing Corporation, 1975–1976), 1:21–98; John Harper, The Forms and Orders of Western Liturgy from the Tenth to

Introduction 21 chants, prayers, and meditations containing fairly continuous reminders of the omnipotent lordship of God, and of the limited, fallen nature of worldly authority. Beyond the Psalms, the divine office employed readings and prayers developed from ancient Hebrew and early Christian culture, from scriptural sources and from theological and devotional writings by the Fathers of the Church. In convent life, with its ritualized prayer program, Varano experienced both the heights of mystical devotion and the depths of spiritual despair. The recitations that make up the divine office promoted the primary importance of faith in God over all others, and encouraged the individual devotee to take up the voice of participants in salvation history, such as Zechariah and the Virgin Mary, through the recitation of scriptural canticles. Such continuous recitation, moreover, prompted individual devotees like Varano to think of themselves as serving God—even standing alongside God, battling evil—and as the recipients of God’s promises, protections, and benefits. This steady liturgical practice informed, but was also separate from Varano’s mystical experience, in which she conversed, as she reported, with saints, with the Virgin Mary, and with Jesus himself. She described her own mystical marriage to Jesus, using language charged with erotic meanings. But to focus only upon that mystical experience would be misleading, for Varano also described episodes of spiritual desolation when the revelations, and even the desire to pray in choir, dried up. One major episode of such desolation persisted for more than two years, between August 1488 and the early months of 1491—a desolation made all the worse, she explains, by the memory of the mystical rapture and love of Christ she had earlier enjoyed. What her texts—and Varano’s constant use of scripture, particularly the Psalms that were central to convent prayer—may reveal about her, and about her hopes for others who might follow her guidance, must be considered in light of the times of desolation, as well as the experiences of revelation, that she reported. Dedicated to a communal life embracing poverty, chastity, and obedience as defined in the Rule of St. Clare, Varano enjoyed mystical experiences that she described as a foretaste of heaven, but also intense spiritual suffering; and she believed that others who took up the same course of life might experience the same mixture of delight and dejection. Varano gained a considerable reputation as a spiritual guide, as evidenced in forewords to her texts and in letters by which she addressed them to others, often based on spiritual conversations with convent colleagues. An abbess, Sister Pacifica, urged Varano to write down her ideas about the Passion, and those ideas informed her treatise on The Mental Sufferings of Jesus during His Passion. the Eighteenth Century: A Historical Introduction and Guide for Students and Musicians (Oxford: Clarendon Press, 1991); Robert Taft, The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today, 2nd rev. ed. (Collegeville, MN: Liturgical Press, 1993); and Margot E. Fassler and Rebecca A. Baltzer, eds., The Divine Office in the Latin Middle Ages: Methodology and Source Studies, Regional Developments, Hagiography (New York: Oxford University Press, 2000).

22 Introduction She explained to Pietro da Mogliano, to whom she addressed the work, that she had already shared the ideas with fellow sisters in conversation. She directed two writings to another spiritual mentor who was looking for guidance—who may be identified as either Giovanni da Fano, a Franciscan priest and superior, or Antonio da Segovia, an Olivetan monk.63 These works were her Instructions to a Disciple, essentially a letter to that mentor remarking on the quality of his leadership, and her Treatise on Purity of Heart (Trattato della purità del cuore) in its second, Italian, version. These writings addressed to Pietro da Mogliano and to Giovanni da Fano or Antonio da Segovia are examples—quite surprising ones—of a cloistered sister giving spiritual advice to a priest. Nor did she restrict her spiritual guidance to priests and convent sisters: she addressed The Happy Passing of the Blessed Pietro da Mogliano to Elisabetta Gonzaga, the duchess of Urbino, hoping to inspire her devotion, and she wrote a substantial letter to the physician Battista Pucci to assist him in a crisis of faith. While Varano largely escaped the world of the court as she pursued her religious profession, she certainly did not enjoy immunity from the effects of contemporary political crisis. As a part of his efforts to utilize Italian lands for enrichment of his family, the Spanish Borgia pope Alexander VI (1492–1503) excommunicated Giulio Cesare, Camilla’s father, on March 1, 1501, on the basis of trumped-up charges that he had aided papal enemies and failed to pay required tribute. On July 21, 1502, the pope’s son Cesare Borgia (1475–1507) deposed Giulio Cesare as lord of Camerino. But before that debacle, Giulio sent female and minor members of the family to safety in the Republic of Venice, while Varano took refuge in Atri, in the Abruzzo, likely at a Clarist convent.64 On October 9, 1502, Giulio Cesare was strangled on Borgia’s order in a castle in Pergola. Pirro, Annibale and Venanzio, his three sons who had been taken prisoner with their father when he was deposed, were hanged a few days later near Rimini. As part of the Borgia consolidation of power in the region, part of the Franciscan cloister of S. Pietro in Muralto, site of the death of Pietro da Mogliano, was demolished to make room for the construction of fortifications. It was only after the death of Alexander VI that the Varani were returned to power, in the person of Giulio Cesare’s one surviving son, Giovanni Maria (1481–1527). He ruled the territory as a vassal of Pope Julius II (1503–1513), who facilitated Giovanni’s assumption 63. For Giovanni da Fano (1469–1539), Franciscan preacher, reformer, and early critic of Luther, see Dagmar von Wille, “Giovanni da Fano,” DBI 56 (2001), . For Antonio da Segovia (d. 1533), who was Varano’s spiritual director and the copyist of her works, see Istruzioni al discepolo, ed. Massimo Reschiglian (Florence: Edizioni del Galluzzo per la Fondazione Ezio Franceschini, 2017), 42–45 and 155–57, cited henceforth as Reschiglian, Istruzioni; and Silvia Serventi, Trattato della purità del cuore: De puritate cordis, De perfectione religiosorum (Florence: Edizioni del Galluzzo per la Fondazione Ezio Franceschini, 2019), xiv, cited henceforth as Serventi, Trattato. 64. Luzi, Camilla Battista da Varano, 100–101.

Introduction 23 of the ducal office, and of Julius’ successor, Pope Leo X (1513–1521). Giovanni Maria solidified the Varano family’s ties of clientage with the papacy through his marriage to Caterina Cibo, a niece of Leo X.65 This change in papal regime marked a shift in opportunities not just for the Varano family generally, but for Camilla more particularly.66 In the years immediately preceding and following the catastrophic extinction of her father and brothers, Varano turned from writing to religious administration. In 1500, before her exile to the Abruzzo, she served as abbess in Camerino, then returned to Camerino sometime after the death of Alexander VI in 1503, but did not remain there long. In January, 1505, Julius II asked Varano to create a convent of Poor Clares in Fermo, in the Marches some fifty miles east of Camerino, where a Third Order (regular) Franciscan convent had earlier closed.67 Varano stayed there for about two years before returning to Camerino, where she served repeated terms as abbess, in 1507, 1513, and 1515. When serving in that capacity, she had a reputation for looking beyond the enclosure of the cloister to tend to the needs of the convent’s neighbors. She intervened through a letter to her brother-in-law in 1515 on behalf of the people of Montecchio, for instance, in the hope that mercenary soldiers would spare a town whose citizens had supported her convent. Varano also wrote during this period, but mainly shorter pieces. The longest was her tenchapter Instructions to a Disciple, composed sometime between 1499 and 1501. Her other extant writings in this first decade-and-a-half of the sixteenth century were primarily letters. According to biographers Luzi and Bracci, Varano also turned in these and later years to prayer, which was, they suggest, her only recourse amid the further disintegration of her family. Her stepmother, Giovanna Malatesta—a woman 65. See Luzi, Camilla Battista da Varano, 55–56; Bracci, Autobiografia, 25–26; and Thoman, Worldly Princess, 9–10. 66. Varano was not unique in having a religious life affected by political crisis and social circumstances. See, for example, Luongo, The Saintly Politics of Catherine of Siena, 3–19. 67. The “First” Franciscan order signifies the order of Franciscan Friars Minor founded by St. Francis; the “Second” order that of the Poor Clares, who followed the rule of St. Clare (Santa Chiara) approved in 1253; and the “Third” order that that of “tertiaries.” The tertiaries, founded by Francis around 1221, were persons both male and female living in the world but following a modified Franciscan discipline of charitable service and spiritual devotion, were called “third order seculars” to distinguish them from “third order regulars.” Third order regulars were of both sexes, but their origins are murky. The female establishments may date to fourteenth-century Italy, or even earlier in central Europe, but were common in Italy in Varano’s day. See especially for the development of the Franciscan order Duncan Nimmo, Reform and Division in the Medieval Franciscan Order: From Saint Francis to the Foundation of the Capuchins (Rome: Capuchin Historical Institute, 1987); David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century after Saint Francis (University Park: Penn State University Press, 2001); and Grado Giovanni Merlo, In the Name of Saint Francis: History of the Friars Minor and Franciscanism until the Early Sixteenth Century, ed. Robert J. Karris, trans. Jean François GodetCalogeras (St. Bonaventure, NY: Franciscan Institute, 2009).

24 Introduction apparently renowned for her devotional piety, as well as her dedication to all the children of Giulio Cesare—died on November 2, 1511. Varano had to face continued family violence, this time perpetrated by her half-brother, Giovanni Maria, against her nephew Sigismondo, the son of the deceased Venanzio, another half-brother. Sigismondo made a claim to the lordship of the town in 1518, and benefitting from the absence of his uncle, proceeded triumphantly into Camerino. Giovanni Maria provoked a battle between his supporters and those of his nephew, but the matter was resolved when Sigismondo was killed on his way to Rome in an ambush that contemporaries suspected was arranged by his uncle.68 After her return from Fermo in 1507, Varano lived at the convent in Camerino until her death. In The Spiritual Life, she described the death she anticipated as a release from the prison of her body, a release she longed for as though she was “ablaze and aflame in [a] burning, immaterial fire,”69 knowing that when death finally arrived, her painful desire would be transformed into a nuptial celebration. Varano died on May 31, 1524, while a recurrence of the plague was punishing the region. As she was in isolation to avoid contagion, there were no witnesses to her last words. Her funeral was held in the courtyard of the Varano palace in Camerino, in the presence of her half-brother, Giovanni Maria, duke of Camerino, with a eulogy delivered by Paolo Corimbo da Fossombrone, a friar from S. Pietro in Muralto. Varano was buried on June 2—the day on which her feast is still celebrated in Camerino—in the common grave for the sisters under the choir in the convent where she had lived a life of prayer and mystical revelations.70

The Texts Varano’s works will first be considered in their chronological, developmental order. Having begun writing as soon as her religious vocation became clear to her, she composed some devotional poems, her earliest works, which are traditionally dated around 1479—the same year in which she had heard fra Francesco da Urbino’s Lenten preaching on the Annunciation. The next two years, which Varano recalled as a period of torment over her father’s opposition to her choice of the religious life, ended on November 14, 1481 when she entered the convent at Urbino to begin her novitiate. Two years later, in the spring of 1483—that is, while still a novice and before her profession of vows—she completed a first draft of her Memories of Jesus. She insisted that this text, in which for the first time she describes a spousal relationship between herself and Christ, contained things she had learned prior to entering the convent. She transcribed and likely rewrote it in 1491, addressing it to fra Domenico da Leonessa. 68. Luzi, Camilla Battista da Varano, 56–57; Bracci, Autobiografia, 26–27. 69. Varano, The Spiritual Life, in this volume at 93. 70. For her final years and death, Luzi, Camilla Battista da Varano, 57–58, 97–98; and Bracci, Autobiografia, 27–28.

Introduction 25 During the six years after 1484, when Varano returned to Camerino to take up residence at Santa Maria Nova, she continued to write while suffering episodes of profound spiritual desolation. In 1488, she composed the work for which she is perhaps best known, the Mental Sufferings of Jesus during His Passion, presenting a set of ideas that she commonly discussed as points for meditation with her fellow nuns. In addition, she wrote two prayers that are securely datable to the period 1488–1490, and perhaps some others although their exact date of composition cannot be determined. A work not finally verified as Varano’s, and not securely datable, the Considerations on the Passion of Our Lord (Considerazioni sulla passione di nostro signore) may also have been composed around 1488. Given its practical ideas for developing expertise in contemplation, she may have produced it for the younger sisters she was mentoring in the new facility. After emerging from her period of spiritual desolation at the end of 1490 or early in 1491, Varano began the most prolific portion of her writing career, the decade between 1491 and 1501. In 1491, in addition to the revision of the Memories of Jesus earlier noted, she composed both The Spiritual Life and The Happy Passing of the Blessed Pietro da Mogliano.71 In The Spiritual Life, which an internal inspiration had led her to write, she tells her own story, infused with expressions of deep gratitude for the clerics who had guided her development. And Pietro da Mogliano, the subject of The Happy Passing, was for Varano likely the foremost of these clerics. She seems to equate his spiritual intentions with her own, describing him as she characterized herself: in a spousal relationship with Christ. During this decade, Varano produced several other works, including her brief 1492 Remembrance of the Olivetan Antonio da Segovia (Memoria dell’Olivetano Antonio da Segovia),72 plus two others, a Treatise on Purity of Heart (Trattato della purità del cuore) and her Instructions to a Disciple, both sometime between 1499 and 1501. In these three, Varano further developed recurring themes she had treated in earlier works: esteem for excellent male practitioners of religious life (Remembrance of the Olivetan); practical guidance for fellow nuns on improving their own practice (Instructions to a Disciple); and bold assertions about God’s choice of women—including herself—to deliver religious truth (Treatise on Purity of Heart). Varano continued to write in ensuing years, but not at the same pace. Just after the turn of the sixteenth century, as has been seen, she endured a brief exile in the Abruzzo town of Atri, where she sought refuge during Borgia’s seizure of Camerino. After her return to Camerino, Pope Julius II called on her to leave again and establish a new convent at Fermo. During this troubled period, she 71. These works are securely dated to 1491, the first two to the period January to March, the third to July. All three are pegged to a single notable event, the death of fra Pietro da Mogliano the preceding year on July 25, 1490, and follow after a gap of six months from the Franciscan’s decease. For Varano’s own notation of the date of composition, see in this volume The Spiritual Life, 101; Memories of Jesus, 140–41; and The Happy Passing, 249. 72. For Antonio da Segovia, see 22 note 63.

26 Introduction apparently composed an Exposition of the Rule of the Poor Sisters of Saint Clare (Dechiarazioni sopra i capituli de la regola de le sore povere di Santa Chiara), although her authorship and the exact date of composition are uncertain. Most recent scholarship describes this text as a vernacular adaptation of a mid-fifteenth century Latin Commentary on the Rule of St. Clare by Giovanni da Capistrano (1386–1456).73 The vernacular text attributed to Varano is a practical commentary on Clare’s Rule, employing many quotations from scripture and even some contemporary proverbs, as Varano did in other texts. Varano also composed at least one additional devotional poem around 1506, but a later text long attributed to her describing the visions of Saint Caterina Vigri—important as she was for Varano’s spiritual development—has been determined to be the work of another.74 A set of four letters attributed to Varano survive, finally, dating from 1513 to 1521, the latter date just three years before her death. Clearly, she had not written more that have not survived, given her network of family members, clerics, and fellow members of religious orders in the Marches. In several of her letters she refers to previous correspondence with the addressee—letters that are now lost. Varano’s works are organized in this volume into five groups, based on consideration of genre and topic, with each group ordered chronologically. Texts for which no date can be assigned come last in each group. This ordering is designed with one goal in mind: to place Varano’s voice, her explanation of her own story, the self-image she constructed, front and center. Hence, her two “autobiographical” works come first. But Varano also grounded those autobiographical presentations in her personal devotional experience. Accordingly, her purely “devotional” works follow afterwards. Not only a devotional practitioner and spiritual writer, however, Varano was also an abbess. And she apparently taught fellow sisters—in addition to male clerics needing spiritual guidance—with commentary about other model nuns and priests, and about the tenets of Franciscanism. Therefore, the third group of texts consists of treatises on the subject of one or another religious person with whom she was familiar, plus a developed commentary on the Rule of Saint Clare. Varano’s extant letters and poems make up the final two groups: “Correspondence,” and “Poetry.” The intellectual richness and erudition displayed in these writings leave scholars wondering if Varano may have produced more of each, especially considering that the scant poetry was composed in a number of different styles, and that the letters contain direct references to other correspondence sent and received. 73. For Giovanni da Capistrano’s Commentary, see 39 note 130. 74. Marco Bartoli, “Giulia da Milano e santa Caterina da Bologna: Un amicizia visionaria,” in Horowski, All’ombra della chiara luce, 177–99; and Silvia Serventi, “Lo status questionis circa gli scritti di Battista Varano,” in Messa, Reschiglian, and Clarisse di Camerino, Un desiderio senza misura, 99–120.

Introduction 27

Autobiographical Works Varano composed several autobiographical works at what might be considered the height of her career as an author, between 1491 and 1501. While virtually all of her writing is self-reflective, she composed two pieces that some scholars, notably Gabriella Zarri, have already analyzed as exemplars of autobiographical discourse.75 These texts are The Spiritual Life (1491) and Instructions to a Disciple (1499–1501). In line with postmodern deconstructionist approaches, Zarri and others challenge the notion that there is any way to distinguish neatly between truth and artifice in autobiography. That approach is prudent, for it would be foolish to insist that Varano’s autobiographical texts provide a demonstrably accurate sketch of her daily life. Yet it would be equally foolish to neglect the valuable information that can be obtained from her self-presentation that could assist our comprehension of their author. As Zarri reminds us, autobiography was a prevalent form of writing by women in this period—one that had conventions and peculiar literary characteristics of its own. Indeed, these texts are evidence, because of their learned content and their purpose of directing others in their spiritual development, of what may be deemed a religious Renaissance for women. Varano was not alone, but one of many professed nuns in this era who served as spiritual guides to others, both male and female. They include her predecessors Catherine of Siena and Catherine of Bologna, previously discussed, as well as contemporaries such as Chiara Bugni and later figures such as Maria Maddalena de’ Pazzi.76 Surely Varano wanted to be remembered, and the remembrance she left was complex and multifaceted. In The Spiritual Life, she wrote, as she stresses, not only in response to a request from a male spiritual director, as was common among those of her contemporaries who composed such documents, but also in response to an internal impulse she characterized as “a fierce, fervid, and ardent revelation” that she initially resisted.77 She was driven, apparently, and considered it necessary for her spiritual and physical health, to explain in writing to her spiritual director, fra Domenico da Leonessa, the whole course of her spiritual development up to the age of thirty-three. In her Instructions to a Disciple, however, Varano clearly wrote, as she notes, in response to the request of a priest and confessor, 75. Gabriella Zarri, “L’autobiografia religiosa negli scritti di Camilla Battista da Varano: La vita spirituale (1491) e le Istruzioni al discepolo (1501),” in In quella parte del libro de la mia memoria: Verità e finzioni dell’ “io” autobiografico, ed. Francesco Bruni (Venice: Marsilio, 2003), 133–58. 76. Zarri, “L’autobiografia religiosa,” 134–36. For Bugni, see Reinhold C. Mueller and Gabriella Zarri, eds., La vita e sermoni di Chiara Bugni, clarissa veneziana (1471–1514) (Rome: Edizioni di storia e letteratura, 2011), xi–xxxix. For Pazzi, see Maria Maddalena de’ Pazzi, Selected Revelations, ed. Armando Maggi (New York: Paulist Press, 2000). 77. Varano, The Spiritual Life, in this volume at 60–61.

28 Introduction long thought to be Giovanni da Fano but who may have been, instead, Antonio da Segovia. Here, strikingly, she adopts the role of an observer describing the experiences of another nun esteemed both by her and her confessor. “Many, many times,” she writes, “you have begged me . . . to write . . . about the life . . . of that nun for whom you feel such devotion and reverence.”78 In the Instructions to a Disciple and The Spiritual Life, Varano followed the imposing models of Augustine’s Confessions and Francis of Assisi’s Testament, for hers, like theirs, are spiritual autobiographies where life details—beyond their connection with the devotional, the sacramental and the mystical—are decidedly in the background. Both in The Spiritual Life, structured as a first-person narrative, and in the Instructions, where she adopts a thinly-veiled third-person posture, she detailed only a few key episodes in her spiritual development from the age of eight until the time of her writing, even as she delivered a practical guide to living a devout life based on her own experience.79 Showing notable literary prowess, Varano depicts herself at times, especially in The Spiritual Life, at the zenith of mystical experience, and at others in the depths of profound despair. Sometimes she reports having experienced both elation and depression at virtually the same time, as during the three years when she struggled with the decision to become a nun. During that period, she wrote, “my soul was enrapt in a state of tranquility and peace that I do not know at all how to describe it;” and yet that experience alternated with feelings of a quite opposite sort. At one point, for instance, she observed that “devotions, friars and nuns were so annoying to me that I could not look upon them, and I mocked anyone,” she added, “who read devotional books.”80 Indeed, readers may feel Varano’s spiritual sterility was not only the principal reason for her despair, but also the real inspiration for her writing. She found it difficult to discern the character of the spirits she believed were motivating her efforts, and at times the assistance she awaited from her clerical mentors never materialized.81 Across the same pages she constructed a self-portrait in which assertions reminiscent of traditional notions of female dependence upon authoritative males clash against bold claims of her personal, spiritual, and devotional 78. Varano, Instructions to a Disciple, in this volume at 105. 79. For a more extended analysis of these two autobiographical works, see William V. Hudon, “ ‘In the end, God helped me defeat myself’: Autobiographical Writings by Camilla Battista da Varano,” Special issue: Gender and Spirituality in the Renaissance: Teaching Women’s Religious Writings, 1300–1650, from Europe and the Americas, Religions 9 (3), 65 (2018), . 80. Varano, The Spiritual Life, in this volume at 67. 81. Such distress is characteristic of spiritual autobiographies, which often trace the passage from abjection to redemption. For the connection between classic versions of the genre—like those by Augustine, Margery Kempe, Ignatius of Loyola, and Teresa of Avila—and the redemptive theme adopted by memoir authors in our contemporary world, see Daniel Mendelsohn, “But Enough about Me,” The New Yorker (January 25, 2010), 68–74.

Introduction 29 independence. Such claims are voiced, for instance, with considerable literary flourish in Instructions to a Disciple. Here at first she expresses deference to the confessor to whom the work is addressed, but then instructs him on two levels. First, she directs him to keep the entire matter of her writing a secret: “I ask you to keep what I write a secret, for doing otherwise would greatly displease her.”82 (“Her” in this statement refers to the nun whose experience Varano ostensibly describes, but, of course, both she and the addressee knew the text was about Varano.) She further instructs him, however, on a second level, delivering to him—an ordained priest—recommendations for promoting religious devotion in very practical, often affectionate, terms, and sometimes even with blunt language: “Let go, . . . let go of this vain world, not out of fear of hell like a slave, not out of hope for a prize, like a whore; but like a son and beloved spouse, out of love for your crucified Jesus.”83 In the Instructions, attentive readers will find examples of Varano’s stunning ability to use scripture and even popular proverbs to her rhetorical advantage. They will observe her utilizing concepts heavily laden with cultural connotations, such as virtù; quotations from liturgical rites; inherited theological concepts; and references to the writings of the Church Fathers. Taking upon herself the role of spiritual director, she wielded all this material to instruct the Christian seeker how to achieve two goals: to avoid the temptations of the devil, and to live closer to God.

Devotional Works Varano composed prayers, meditations and other devotional works across her entire literary career. Among them are those of her works best known to the Anglophone reading audience, such as The Mental Sufferings of Jesus during His Passion, as well as those that are unknown, never having appeared before in translation. Among them, too, are some of her briefest writings, as well as those most systematically developed and those most powerfully visionary and mystical. Varano wrote the first text presented in this section, Memories of Jesus, in May or June of 1483, while she was a novice in Urbino. In a headnote that preceded the text, and in the concluding paragraphs, Varano explains that the writing contained things she knew before she entered the convent, but only wrote down later. She began the text ostensibly as a set of devotional reminders to an unnamed fellow nun, a literary conceit that sometimes resulted in phrases with a confused jumbling of pronouns. But by the end of the text, her real purpose was clear. Varano had composed a set of reminders to herself, emphasizing the need to persevere in prayer and devotion. 82. Varano, Instructions to a Disciple, in this volume at 105. 83. Varano, Instructions to a Disciple, in this volume at 108.

30 Introduction Central to the work is Varano’s reflection on her relationship to Jesus and his suffering and death. She is reminded of “how many times he called you daughter, spouse, and sister, so sweetly that you nearly fainted,” while reminding her “the signs of love he showed you were not due to any good that you had done, but only to the love he bears you.”84 She tells herself to “remain fearful and humble,” and to remember that without God, she was nothing but “a she-wolf . . . a sepulcher of pride full of ambition, sensuality, and worldliness.”85 Varano’s final reminder to herself reiterates what was the summit of all her devotion: her mystical marriage. “God wants you,” she says to herself, “alone, alone, naked, naked, on the bed of the cross,” and “on that most holy bed he wants to consummate with you this holy wedding and spiritual marriage, forged in love and pain.”86 Varano had misgivings about transcribing the text in 1491, and about the purpose of the transcription—for it was more of a revision than a transcription. She had felt an irresistible, internal inspiration to rewrite, she said, and concluded that the inspiration came from God and not the devil. God wanted her, Varano says in the headnote, to show the text to her confessor, fra Domenico da Leonessa, so she addresses the new version to him. Her statements about determining whether the inspiration for writing was divine or demonic in origin—and the directive from God to have a priest review the work—are typical of late-medieval discourse on spiritual discernment: the discernment, that is, of the authenticity of any spiritual impulse, prompted by male distrust of female spirituality. In her transcription and revision, Varano sought to validate her message. One commentator has described similar contemporary concerns with the authenticity of female religious inspiration as the “first phase of a more powerful effacement of Europe’s faith in positive female spirituality.”87 In Memories of Jesus, Varano also faults herself for her insufficient desire to share in the sufferings of Christ in his Passion, and often reminds herself that God had revealed things to her not because of her innate holiness, but rather despite her utter depravity, out of his complete goodness. She begs for God’s help so that she might defeat herself. She walks, in effect, the same spiritual and intellectual tightrope as would be walked later by troubled reformers attempting to remain loyal to Roman teaching, in the age of Martin Luther (1483–1546) and of the 84. Varano, Memories of Jesus, in this volume at 145. 85. Varano, Memories of Jesus, in this volume at 147–48. 86. Varano, Memories of Jesus, in this volume at 144 and 149. Memories contains numerous references to Jesus as spouse, and to Varano as the spouse of Christ, a prominent theme in female religious writing in this era. For the theme of mystical marriage, see especially Silvia Evangelisti, “Wives, Widows, and Brides of Christ: Marriage and the Convent in the Historiography of Early Modern Italy,” The Historical Journal 43, no. 1 (2000): 233–47; and Elliott, The Bride of Christ Goes to Hell. 87. Dyan Elliott, “Seeing Double: John Gerson, the Discernment of Spirits, and Joan of Arc,” American Historical Review 107, no. 1 (2002): 26–54.

Introduction 31 Council of Trent (1542–1563): how should one properly understand the role of the individual, if any, in the process of salvation? In 1488–1490, during the years between the first and second versions of Memories of Jesus, Varano composed two prayers, according to Giacomo Boccanera, the editor of her Opere spirituali (spiritual works).88 Both prayers—one to God and another to Jesus Christ—allude to the spiritual crisis that she suffered during that period. They are marked by great contrasts, even contradictions. On the one hand, Varano shows herself to be highly self-critical: in one instance, she insists that she had sided with the devil, responding with bitterness to the honey by which God had been leading her; and in another, she reworks the Gospel story of the prodigal son to portray herself as the persecutor of the soul that Christ had redeemed. Blaming herself for the spiritual sterility of her two-year crisis, she bargains with God at the end of the first prayer, telling him to send her where it would honor him most, “but do not separate me from you, the true and highest good, for eternity, as I have merited.”89 Nonetheless, amidst these self-accusations, she expresses confidence in her ultimate salvation. In addition to these two prayers, three others have been attributed to Varano. There is no firm date and only an incomplete manuscript tradition for two of these, one to Jesus in the Eucharist and the other to the Virgin Mary. In his 1958 edition, Boccanera publishes the former from a sixteenth- or seventeenth-century manuscript,90 and the latter, for which there is no known manuscript, from Pascucci’s 1680 edition.91 In Boccanera’s edition, both texts utilize the formal secondperson plural pronoun, voi, that Varano avoided in her authenticated writings in favor of the familiar second-person singular pronoun tu. The third prayer that has been attributed to Varano, composed at an unknown date, is the highly interesting and quite lengthy Novena alla vergine (Novena to the Virgin). Scholars studying Varano have disagreed on the authenticity of the text, as there is no surviving manuscript, and the earliest edition appears in Matteo Pascucci’s 1680 biography and texts.92 Yet all the standard editions of Varano’s works, including those by Boccanera and Bracci, contain the work. In this work, Varano is at her creative, visionary best, using scriptural passages as a starting point from which to elaborate stories for her Franciscan, convent audience. The Novena consists of a set of recommendations for nine days (three times the trinitarian number three) of meditation in preparation for a Marian celebration. In these, Varano encourages the devotee to engage all of her or his senses to truly and vividly imagine—that is, not merely to think about—events in the life 88. For the prayers, see Boccanera, Opere spirituali. xxiv, xxxvi, xxxix, xli, 359–97. 89. Varano, Prayers, in this volume at 153. 90. Biblioteca Communale di Sanseverino (Marche), Arm. 111, n. 138, fol. 76r. 91. Pascucci, Vita della beata Battista Varani, 237–38. 92. Pascucci, Vita della beata Battista Varani, 224–36.

32 Introduction of the Mary and their connection with salvation history. She presents Mary as a figure embodying many of what might be considered the ideal characteristics of contemporary cloistered nuns: she is humble, quiet, obedient, never idle, subsisting on only water and a few morsels of bread. Frequently, Varano uses the word dolce (“sweet”), or one of its variants, to refer to Mary, Jesus, or another holy person, and to characterize the interactions between herself and them. In a startling image, Varano depicts Mary cradling the dead body of her son. Unable to speak, she hopes that Jesus will find joy in heaven, and in the meditation on the day of resurrection, she “implore[s]” God to “reunite immediately this body and this soul.”93 Sometimes the meditations she recommends are grounded in scriptural passages, as with those drawn from the second chapters of Matthew and Luke; but where a scriptural basis is lacking—for details on the flight of Mary and the infant Jesus, for instance, or on Mary’s reaction to Jesus’s death, as seen above, or her possible interaction with the apostles just before her assumption into heaven— Varano just lets her imagination run free, as she urges her readers to do.94 Varano wrote The Mental Sufferings of Jesus during His Passion in just a few weeks from some point in August until September 12, 1488. The earliest manuscript copy was made by Antonio da Segovia (called Antonio di Spagna), and is preserved at the Monastero di Santa Chiara in Camerino.95 In the foreword and the conclusion of the work, both addressed to her confessor and spiritual director, fra Pietro da Mogliano, Varano explains the origins of the text: it had emerged from her discussions with her fellow sisters—another set of points that could be used for meditation, like those in the Novena to the Virgin—that she was encouraged to write down by the abbess, a certain Sister Pacifica.96 When she did so, she adopted the literary conceit that she was merely recording ideas voiced by

93. Varano, Novena to the Virgin, in Prayers, in this volume at 164. 94. Many tales of the infancy of Jesus and the later life and assumption of Mary circulated in apocryphal gospel narratives that were not included in the canon of the New Testament. Belief in Mary’s assumption, which has no scriptural basis, was widespread in the sixth century, especially in the eastern Roman Empire, and perhaps considerably earlier, since at least one apocryphal account likely dates from the fourth century. 95. My thanks go to Madre Laura Serboli, and the rest of the Poor Clare sisters at Monastero di Santa Chiara for sharing an electronic copy of this manuscript (MSC2), which contains the earliest complete versions of several of Varano’s works, including I dolori mentali. For a description of the manuscript, see Boccanera, Biografia e scritti, 42–44. Boccanera, wrongly stating that Antonio died in 1513, places the composition of the manuscript in 1492–1496, but Bracci, affirming that the copyist died in 1533, nine years after Varano’s death, argues that the manuscript was written after her death; see Autografia, 100–101. 96. The foreword and conclusion to Varano’s The Mental Sufferings of Jesus during His Passion, in this volume at 172–73 and 189–90; the comment on discussions with her fellow nuns at 172; the reference to Sister Pacifica at 172.

Introduction 33 another, as she had in her Instructions to a Disciple. But addressing Mogliano, she admits this was all a “fiction” and that the treatise was her own work.97 In The Mental Sufferings, Varano describes eight forms of soul-wrenching agony that Jesus endured in the hours leading up to his crucifixion, especially the episode of his agony in the garden described in the Gospel narratives (Matthew 26:36–46; Mark 14:32–42; Luke 22:39–46). She argues that these interior, “mental” forms of anguish Jesus suffered in the Passion were even worse than the physical pain he endured. At first glance, the treatise might seem rather conventional, echoing the traditional Franciscan emphasis on the humanity of Jesus and the mystery of the incarnation that Varano had lived with all of her life. Also conventional is Varano’s deferential, even self-deprecating posture, characteristic of contemporary female religious literature. But there are also fresh insights and interesting connections with others of Varano’s works. She refers, for instance, to herself and other female religious writers as lacking the “ability to navigate in such a sea”—the sea, that is, of complex religious thought.98 Yet at the same time, she loads this text with affirmations of her spiritual self-confidence in her ability to provide spiritual direction to others. Thus her assertions of humility contrast with bold assertions, as in her portrayal of her mystical marriage with Christ. As in her other works, Varano also employs scripture creatively, quoting selectively to reshape meaning and conflating passages for literary impact. Basing her narrative on the scriptural account of Christ’s agony in the garden on the eve of his crucifixion, Varano enhances it imaginatively with details that evoke a profound empathetic response. Imagine, she suggests to the reader, what anguish Jesus would have felt, knowing what was to come, for the sufferings that those he loved would need to endure. He had hoped, Varano writes, that all the sorrows of his mother Mary would be “assigned instead to my soul so that hers remained free of all pain”; “but . . . [God] did not concede me such grace.”99 She speaks again in the voice of Jesus, with unmistakable warmth and even sexual overtones, of his love for Mary Magdalene: “all holy and spiritual loves that ever were and ever will be have their source and origin in her and in me.”100 Again, assigning Jesus language heavy with feeling, she reports his thoughts about Judas at the Last Supper: when it came to washing his feet, Jesus said in Varano’s retelling, “then my heart melted in overwhelming sorrow, and fountains of tears sprang forth from my eyes over his treacherous feet.” Then Jesus rebukes Judas: “O Judas, if you want thirty pieces of silver, why do you not go to your mother and mine, who will sell herself to save you and me from such danger and death?”101 97. Varano, The Mental Sufferings, in this volume at 173. 98. Varano, The Mental Sufferings, in this volume at 191. 99. Varano, The Mental Sufferings, in this volume at 180. 100. Varano, The Mental Sufferings, in this volume at 180–81. 101. Varano, The Mental Sufferings, in this volume at 183–84.

34 Introduction It should be noted at this point that many readers may have known The Mental Sufferings—for it was very widely read—not as the production of a late-fifteenth-century nun but in one of the four editions of the work (1488, 1490, 1515, and 1521) presented as though by an anonymous author, and likely unknown to Varano.102 Hence one might say her voice was heard well beyond the confines of her convent, even if she received no credit for this powerful and imaginative text. Varano likely composed the Treatise on Purity of Heart sometime between 1499 and 1501. Purity of Heart appears in all the standard editions of her works, and although its authenticity had been questioned in the past, it has now been established in recent editions.103 Whereas earlier it was thought that Varano had written the text for Giovanni da Fano, or perhaps Antonio da Segovia, Silvia Serventi has shown definitively that it was composed originally in Latin and addressed probably to the Olivetan monk Mauro de Terzago (d. 1527), the Italian version coming somewhat later.104 In the opening passage of both Latin and Italian versions, Varano addresses, with a mixture of confidence and fear, a male recipient, apparently clerical, alluding to moments of both spiritual enlightenment and desolation such as she had described in greater detail in earlier works. Echoes of these experiences, along with hundreds of passages from scripture, fill its thirteen chapters. Varano delivers perhaps the most powerful statement in this treatise on purity near the very beginning. She prays for the inspiration of Jesus that she might utter his “truths,” noting that he has chosen at times to speak through women.105 Then in the second chapter, explaining that purity of mind is a prerequisite to purity of the soul, she tells her addressee that the first step toward mental purity was “to always think rightly about God.” This could be done, she added, if “you regard with the eyes of a dove all that you read of God, and all that you hear of him, and believe him without seeking, out of curiosity, what you may not be able to understand.”106 Her recommendation to a male cleric to shut down the process of spiritual and intellectual inquiry is notable for at least two reasons. First, it shows that such advice is not directed only to women in this era, but also to male practitioners of the religious life. Second, it shows that despite her pose of humility, Varano was not constrained by conventional expectations of women, 102. As cited by Boccanera, Biografia e scritti, 75–79: I dolori de Gesù (Venice: n.p., 1488); I dolori mentali di Gesù Cristo (Naples: n.p., c.1490); I dolori mentali di Gesù Cristo (Milan: n.p., 1515); and De’ dolori mentali di Gesù Cristo (Bologna: A. De Benedictis, 1521). 103. Varano, Trattato della purità del cuore, in Boccanera, Opere spirituali, xxxv–xxxvi; Bracci, Autobiografia, 219–20. More recent editions are by Chiara Giovanna Cremaschi, La purità di cuore: Con qual’arte lo Spirito Paraclito si unisca con l’amatori suoi (Milan: Glossa, 2002); and the critical edition by Serventi, Trattato. 104. Serventi, Tratatto, xiii– xxiii. 105. Varano, Treatise on Purity of Heart, in this volume at 195. 106. Varano, Treatise on Purity of Heart, in this volume at 196.

Introduction 35 but felt free to give spiritual direction to men, in effect claiming greater spiritual discernment than their addressees about what the human mind could understand and what it could not. Varano proceeds boldly to criticize inadequate spiritual directors, those “meddlesome prelates [who] are fine guardians of the walls of religious ceremony, but not of the walls of good and holy behavior.”107 She criticizes in particular followers of the religious life who “remain always in the mud of their negligence” about proper devotion, who think they had achieved devotional greatness simply by putting on the habit, forgetting that self-hatred “is the foundation of true perfection.”108 If monastic and clerical religious reformers were part of Varano’s intended audience, as her use of Latin suggests, then the significance of the text is considerably amplified. The attribution to Varano of the final work to be placed here among her devotional writings, the Considerations on the Passion of Our Lord (Considerazioni sulla passione di nostro signore), has been questioned by scholars.109 There is no known manuscript, and the work seems to have appeared for the first time in Pascucci’s 1680 edition of Varano’s works.110 Those scholars who view any portion of it as derived from Varano’s pen date it very early, likely before 1488. Bracci, for instance, included the preface to this work in his collection of Varano’s writings, but not the text itself: he suggested that the latter was an adaptation of the writings of the fourteenth-century German mystic Henry Suso (Heinrich Seuse, 1295–1366)—a kind of borrowing that was common practice in contemporary Italian convents.111 It is the scholarly consensus, indeed, that the bulk of the work is derived from Suso, whose writings and preaching belonged to the northern European mystical movement known as the “Friends of God.”112 Among the principal teachings of this movement was the need for genuine self-denial, which 107. Varano, Treatise on Purity of Heart, in this volume at 208. 108. Varano, Treatise on Purity of Heart, in this volume at 223. Drawing on mystical traditions, Varano uses the terms “perfect” and “perfection” to signify, first, those Christian individuals who have achieved an advanced state of grace by their arduous devotional practices and by God’s gift; and secondly, that state to which they have advanced. 109. See Boccanera’s discussion of her authorship in Opere spirituali, xxxvii–xli; and Biografia e scritti, 118–19. 110. Pascucci, Vita della beata Battista Varani, 206–22. 111. Bracci, Autobiografia, 263. Not long before Bracci’s criticism of the Considerations, another Italian version was published in a collection of Varano’s writings about the Passion: Beata Camilla Battista da Varano, Scritti sulla passione del signore, ed. Palmina Trovato (Cinisello Balsamo [Milan]: San Paolo, 2003); henceforth cited as Trovato, Scritti sulla passione. 112. For Suso, see especially Bernard McGinn, The Harvest of Mysticism in Medieval Germany, 1300–1500 (New York: Crossroad, 2005), 195–239, 407–31. Suso’s 1339 Horologium sapientiae (Clock of Wisdom), which Varano may have utilized, is available in English translation: Heinrich Seuse, Wisdom’s Watch upon the Hours, trans. Edmund Colledge (Washington, DC: The Catholic University of America Press, 1994); cited henceforth as Suso, Wisdom’s Watch.

36 Introduction consisted in a total focus of intention and love upon God—a concept quite consistent with Varano’s mature thought as exhibited in her later devotional works and in her descriptions of other religious persons she idealized. Since the Considerations is a sixteen-chapter program for meditations on the Passion, it seems reasonable to view the text as more valuable for the comprehension of Varano’s outlook than some may admit. She may have had access to a compilation of Suso’s ideas, or of this northern mystical spirituality generally, but found it of limited value. That might explain her allusion in The Spiritual Life to a text on the Passion she described as written “for someone who did not know how to think.”113 And if at the time of composition of the Considerations she was already being sought out by fellow nuns as a spiritual guide, she may well have turned to Suso’s work, appending to an existing text a brief introductory and concluding passage. Varano may have adapted the original herself, simplifying it in a way not characteristic of her other works, and thus perhaps useful for beginners. She collapsed into one paragraph, for example, a prayer to help devotees “to scorn all that is pleasurable and all carnal delights,” and become insensible to them. They should pray for the ability to “choose what is bitter [and] overcome [the] sensual appetite”114—a theme she had spent pages on in The Spiritual Life, in the Instructions to a Disciple, and in the Treatise on Purity of Heart. And it might be useful to compare this text with Varano’s 1488 reflections on the Passion, The Mental Sufferings, to derive a better sense of what Varano considered indispensable for proper devotion to the sufferings of Jesus. Although the same sort of imagery appears in the Considerations and in The Mental Sufferings, its elaboration is more emotionally profound in the latter than in the former.

Treatises on Religious Persons and on Religious Institutions Varano composed several texts about other contemporary practitioners of the religious life, and specifically about the practice of Franciscan convent life. The earliest of these, The Happy Passing of the Blessed Pietro da Mogliano, she wrote in 1491 about Pietro da Mogliano (Pietro Corradino), an observant Franciscan who from 1484 to 1487 was provincial vicar for the Marches.115 Aside from some few allusions to his earlier life, it focuses upon his final days, from his entry into Camerino on July 2, 1490, until his death soon after on July 25. Addressing the

113. Varano, The Spiritual Life, in this volume at 65–66. 114. Varano, Considerations on the Passion, in this volume at 233. 115. Boccanera transcribed the work from a damaged manuscript preserved at the monastery of San Colomba in Mogliano; see Boccanera, Opere spirituali, xxvi–xxvii. For a more recent critical edition, see Battista da Varano, Il felice transito del beato Pietro da Mogliano, ed. Adriano Gattucci (Florence: Edizioni del Galluzzo per la Fondazione Ezio Franceschini, 2007).

Introduction 37 work to Elisabetta Gonzaga, wife of Duke Guidobaldo da Montefeltro of Urbino,116 Varano had two goals in mind: to attest to Pietro’s great virtue, and to encourage Elisabetta to seek his intervention in helping the ducal couple to procreate an heir to the duchy. After composing the text, Varano sought the advice of fra Francesco da Monteprandone, a Franciscan priest, whose marginal notes on the manuscript she included in the final version. In those notes, Monteprandone expands on Pietro’s words in those final days, including his conversations with his fellow friars and with a medical doctor attending to his condition. In this treatise, Varano acts as an unofficial hagiographer, telling her dedicatee Elisabetta that what she writes “can only result in honor to God and praise for that blessed man.”117 She portrays Pietro as a spiritual hero, completely overwhelmed with desire for God—a desire as strong as her own, and that of women she admired. She depicts Pietro as entering into a spiritual marriage with Christ, just as she had portrayed herself in The Spiritual Life, and imagines Jesus welcoming Pietro into that union: “I have no doubt that you responded to your beloved servant [saying] . . . enter into the joy of the eternal nuptials.” She rejoiced at this thought: “Exult, sing, and be merry beyond measure, O beloved father, because . . . now you are joined and united by seraphic love to the divine spouse of your soul.”118 In these portrayals of union with Christ, Varano draws on the erotic language of the biblical Song of Songs (as others writing on that theme often did), taking considerable poetic license in manipulating phrases and inverting gender categories. Identifying the male Pietro with the ostensibly female beloved of the Song of Songs, she describes him as “so full of divine grace and the flavorful manna of eternal life” that he was not hungry: his body was “so sated and full that it could not take in other food of a material sort without great pain and torment.”119 And when she writes about Pietro’s stunning deathbed asceticism, Varano attributes to him behavior often ascribed in her era to women, but rarely to males.120 It is not surprising, therefore, that she likens Pietro to St. Clare of Assisi, Francis’s female disciple and founder of the Poor Clares, saying “I do not consider his perfection to be any less” than hers.121 116. Boccanera suggests that Varano’s contact with Elisabetta began during Varano’s time in Urbino (1481–1483), but can provide no documentation; see the Opere spirituali, 71. As there is no record of Elisabetta going to Urbino until 1488, shortly before her marriage, such early contact is unlikely. 117. Varano, The Happy Passing of the Blessed Pietro da Mogliano, in this volume at 249. 118. Varano, The Happy Passing, in this volume at 267. 119. Varano, The Happy Passing, in this volume at 250. 120. For the topic of food and its connection with medieval spirituality, see especially Bynum, Holy Feast and Holy Fast. See also Bell, Holy Anorexia, ix–xii, 123–33; Joan Jacobs Brumberg, Fasting Girls: The Emergence of Anorexia Nervosa as a Modern Disease (Cambridge, MA: Harvard University Press, 1988), 41–60; and Bilinkoff, Related Lives, 92–95. 121. Varano, The Happy Passing, in this volume at 251.

38 Introduction In ending her treatise, Varano describes the popular devotion that had been inspired by the death of this man she portrays as a saint. People thronged to view his body that “remained so beautiful and sweet-smelling,”122 seeking relics—for in Catholic practice, it was commonly believed that the bodies of saints gave off an “odor of sanctity.” Varano then lists miracles “in Ascoli, Camerino, Fermo, and other cities, villages. and castles in the Marches” attributed to his intercession, and offerings left at his tomb in gratitude.123 Clearly, Varano is making a case for Pietro’s canonization as a saint, claiming the authority to write this hagiography because of her spiritual relationship with her subject—an authoritative role that, in fact, she claimed falsely, since being cloistered, she actually witnessed nothing of his death but only compiled the recollections of others. But in this era such stories of possible new saints were common, as would-be hagiographers imitated their predecessors’ arguments for the canonization of old ones.124 In 1492, Varano composed the very brief Remembrance of the Olivetan Antonio da Segovia describing her first meeting with the Spanish monk who would later create the oldest surviving complete manuscript of many of her works, including The Spiritual Life and The Mental Sufferings. The Remembrance is extant in a single manuscript in Varano’s hand, on a single sheet, now framed and preserved as a relic at the Monastero di Santa Chiara in Camerino.125 According to Giacomo Boccanera, Antonio was one of nine Benedictine monks who came to take up residence in Camerino late in March 1492, when Varano met him. In the brief text, Varano gives thanks to God for this opportunity—which she said Jesus had promised her during her novitiate in Urbino—to meet his “true servant and perfect friend.” The event brought her real joy, she declares, the fulfillment of “my heart’s desire.”126 Varano filled the text with expressions of joy, and made adaptive use of Psalm 21 to thank God for satisfying her prayerful request as a novice in the Clarist order. Soon after the turn of the sixteenth century, Varano may well have written an Exposition of the Rule of the Poor Sisters of Saint Clare, which is attributed to her. There are reasons to question its authenticity, principally the tone and presentation of the work: it contains legalistic language and analysis not found in Varano’s other writings. There are textual reasons, however, to support the attribution to Varano. The Exposition is sprinkled with extensive biblical references and direct quotations 122. Varano, The Happy Passing, in this volume at 268. 123. Varano, The Happy Passing, in this volume at 269. 124. See Kevin Brownlee, “Martyrdom and the Female Voice: Saint Christine in the Cité des Dames,” in Images of Sainthood in Medieval Europe, ed. Renate Blumenfeld-Kosinski and Tina Snell (Ithaca, NY: Cornell University Press, 1991), 115–35; and Frazier, Possible Lives, 1–43, 315–25. 125. For the creation of this text, see Boccanera, Opere spirituali, xxvii; and Boccanera, Biografia e scritti, 41–42. See also in this volume, 273 and 275. 126. Varano, Remembrance of the Olivetan Antonio da Segovia, in this volume at 275.

Introduction 39 from Scripture, as was Varano’s habit, and contains the sort of contemporary proverbs that Varano sometimes used elsewhere. In chapter 3, for example, the fifth commandment, which concerns proper behavior in the confessional relationship with a priest serving as spiritual adviser, sternly cautions her fellow nuns, going far beyond the recommendations on the matter in St. Clare’s original Rule.127 Varano instructs them not to speak of anything that is not pertinent to their confession, so that “tending the well-being of the soul does not pave the way to damnation.” She evidently has in mind a too-familiar relationship between the nun and the priest, saying “it is a dangerous thing to place a straw mattress near the fire if you want to be able to sleep on it.” The popular Italian proverb of the era was “straw next to the fire gets burned, that is, a woman next to a man.”128 The early-sixteenth-century manuscript Boccanera used in preparing his edition of Varano’s writings, MSC6 held in the Monastero di Santa Chiara in Camerino, bears neither a date nor any indication of the copyist or compiler.129 It contains copies of many documents related to the general administration of the Poor Clares, including the Privilegio issued by Pope Clement VI to Saint Clare; the bull of Pope Nicholas V to the Poor Clares; the twelve-chapter Rule of Saint Clare; and on folios 57r–83v, the Dechiarazioni (“Declarations,” translated here as “Exposition”) attributed to Varano. In 1958, Boccanera argued that the tone and content of the Exposition did not rule out the possibility that Varano adapted the contents of a Latin text into a vernacular one for her convent readers. Since then, other scholars have agreed that this vernacular treatise is an adaptation of the Latin Explicatio regulae S. Clarae (Commentary on the Rule of St. Clare) likely composed by the Franciscan friar and priest Giovanni da Capistrano (1386–1456).130 Vernacular adaptations and translations of the Explicatio proliferated in fifteenth-century Clarist convents; there was one, for instance, in the Clarist convent in Urbino that Varano entered and where she made her profession. Although the attribution is not certain, the Camerino copy—cod. MSC6 that Boccanera used to create his edition—could have been composed by Varano. Yet it is reasonable to claim that Varano was the author. To begin with, the Exposition fits within the tradition of messages on the proper practice of religious life written by women for women in contemporary Italy—not only by Franciscan nuns, following in the footsteps of St. Clare, but by Dominicans and others as 127. See Clare of Assisi, Rule, 214. 128. Varano, Exposition of the Rule, in this volume at 284–85. 129. Boccanera, Opere spirituali, xxxvi–xxvii, 265–302; Boccanera, Biografia e scritti, 69–71. My thanks to Mother Laura Serboli and the sisters at Monastero di Santa Chiara, Camerino, who generously provided me with an electronic copy of cod. MSC6. 130. For Capistrano’s work, see Donatus van Adrichem, “Explicatio Primae Regulae S. Clarae, auctore S. Ioanne Capistranensi (1445),” Archivum franciscanum historicum 22 (1929): 336–57, 512–23. See also Serventi, “Lo status quaestionis circa gli scritti di Battista Varano,” 103–4; and Scandella, “Camilla Battista e l’Osservanza femminile,” 49–50.

40 Introduction well.131 The Clarist nuns were the first, however, to receive such a Rule: it was issued in 1219 by Ugolino, the cardinal-bishop of Ostia, later Pope Gregory IX (1227–1241), firmly modeled on the Benedictine rule, which is not what Clare of Assisi (1194–1253) had in mind. As a result, it was common for founders of individual Clarist convents to provide an expanded version of the Rule that reflected their higher standard of asceticism. When Capistrano created his Explicatio in 1445, he hoped to unify practice among the Poor Clares around the principles he advocated of enclosure, discipline, and obedience to Franciscan pastors. Later in the fifteenth century, abbesses and their communities adapted his Explicatio in new vernacular versions. Surely no one among the sisters at Santa Maria Nova in Camerino was in a better position to provide such a local version than Varano, given her prominence, her reputation as a spiritual guide, and her literary skills. Boccanera pointed out an oddity in the text that is relevant: the postscript after the last chapter of commentary names Perugia during the pontificate of Innocent IV (1243–1254). Boccanera surmises that the translator simply copied this notation from the end of the original Latin text; it may be that the translator wished to refer especially to a particular version of the rule of St. Clare. In 1247, Pope Innocent IV modified the Rule of St. Clare, removing Ugolino’s quotations from the Rule of St. Benedict and inserting quotations instead from the Rule of St. Francis.132 Near the end of Innocent IV’s papal administration, St. Clare placed the convent of San Damiano in Assisi, a community she had directed in the Franciscan way by her own day-to-day instructions and example, under a Rule she 131. For female participants in the Dominican reform movement promoted by Girolamo Savonarola, see Lorenzo Polizzotto, “When Saints Fall Out: Women and the Savonarolan Reform in Early Sixteenth-Century Florence,” Renaissance Quarterly 46, no. 3 (1993): 486–525; and Tamar Herzig, Savonarola’s Women: Visions and Reform in Renaissance Italy (Chicago: University of Chicago Press, 2008), 15–37. For Angela Merici, Varano’s contemporary, founder of the Ursuline order, see Mazzonis, Spirituality, Gender, and the Self, x–xvi, and titles in note 48 on page 17. For a seventeenth-century nun’s commentary on the Rule of St. Clare, see E. Ann Matter, “The Commentary on the Rule of Clare of Assisi by Maria Domitilla Galluzzi,” in Coakley and Matter, Creative Women in Medieval and Early Modern Italy, 201–11. 132. For the development of the Rule of St. Clare, see Fernando Uribe, “L’iter storico della Regola di S. Chiara: Una prova di fedeltà al vangelo,” in Dialoghi con Chiara di Assisi: Atti delle Giornate di studio e riflessione per l’VIII Centenario di Santa Chiara celebrate a S. Damiano di Assisi, ottobre 1993–luglio 1994, ed. Luigi Giacometti (Assisi: Porziuncola, 1995), 211–40; and Catherine M. Mooney, Clare of Assisi and the Thirteenth-Century Church: Religious Women, Rules, and Resistance (Philadelphia: University of Pennsylvania Press, 2016), 11–14, 117–96. For Capistrano and the use of his commentary in Italian convents, see Marco Bartoli, “Le ‘ordinazioni’ alla regola delle Monache di Santa Chiara attribute a Caterina Vigri,” in Il richiamo delle origini: Le clarisse dell’Osservanza e le fonti clariane, ed. Pietro Messa, Angela Emmanuela Scandella, and Mario Sensi (Assisi: Porziuncola, 2009), 71–84; Monica Benedetta Umiker, “Il volgarizzamento della ‘Il Regola di S. Chiara’ e le ‘ordinazioni di Monteluce’ secondo il MS. 25 della Chiesa Nuova in Assisi,” Archivum franciscanum historicum 102 (2009): 175–226; and Bert Roest, “The Poor Clares during the Era of Observant Reforms: Attempts at a Typology,” Franciscan Studies 69 (2011): 343–86.

Introduction 41 had apparently drafted herself. That Rule, confirmed by Innocent in 1253, became known as the Rule of St. Clare—the text that Giovanni of Capistrano explicated, and the text upon which Varano’s Exposition, if she was indeed its author, provides commentary. A devotee like Varano, deeply infused with Franciscan spirituality, would likely have wanted to retain allusions to Innocent’s interventions and to adhere to the exact wording of the original. Furthermore, the notarial document issued at the 1483 establishment of Santa Maria Nova, the Clarist convent in Camerino that Varano’s father rebuilt, specified the condition that the nuns would live, under pain of nullifying the arrangement, according to the Rule explicated by Capistrano, naming the Italian adaptation of his work possessed by the convent—the Dechiarazioni, that is, the Exposition that Varano likely authored.133 And although this Exposition is quite different from the other texts Varano wrote, it is on a subject—the regulation of a convent—that requires practical, legal direction more than personal spiritual testimony. Despite the difference in tone, some similarities can be noted between this and others of Varano’s works. Foremost among these are the popular proverbs she employs to render her message more accessible to an audience of convent sisters, proverbs that do not appear in Capistrano’s Latin text. And Varano, like other nuns adapting the earlier commentary, did not employ threats of mortal sin for breaking the rules, as Capistrano did.134

Correspondence It is unlikely that Varano, given her education and the love of literature evidenced by her writings, composed only a handful of letters. She refers in her other works to other letters she had written, and even composes some of them, including The Spiritual Life and The Happy Passing of the Blessed Pietro da Mogliano, as extended letters. Nonetheless, even if she wrote dozens more, only four separate letters survive, three dated respectively 1513, 1515, and 1521, and a fourth undated. Letter to a Sister Vicar (Lettera ad una suora vicaria), August 2, 1513 This brief letter was unknown until 1942, when it was found in Bologna’s Archivio Arcivescovile.135 The likely recipient of the letter, as Boccanera and other scholars speculate, was a superior in a Franciscan convent with which Varano was familiar—possibly Varano’s first convent in Urbino or a different one in Bologna. She beseeches her correspondent to “do in my name that which I cannot do because of my great distance from you; for I wish to be the handmaid, servant, and daughter of your entire holy community and devout monastery.” That soul is blessed, she 133. Scandella, “Camilla Battista e l’Osservanza femminile,” 49–50. 134. See Bartoli, “Le ‘ordinazioni’ alla regola delle Monache di Santa Chiara,” 80. 135. Boccanera, Opere spirituali, xxx; Bracci, Autobiografia, 206.

42 Introduction continues, “that adores the cross of the crucified Jesus,” whose cross is “to do good and endure evil”; and “[b]lessed is the servant and spouse of Christ who chooses this, his loving breast, as her perpetual cloister, since within it lies the burning furnace of the elemental fire of divine love.”136 Varano repeats in her letter, therefore, the themes she has developed in her longer works—the themes of self-abnegation, even self-immolation in pursuit of union with Christ, and the tropes of spiritual combat, patient endurance, and mystical marriage. Letter to Muzio Colonna (Lettera a Muzio Colonna), December 6, 1515 A solid manuscript tradition confirms the authenticity of this letter, preserved in the Accademia Georgica of Treia in Macerata.137 In this letter, Varano directly appeals to Muzio Colonna (d. 1516), her brother-in-law, on behalf of the inhabitants of town of Montecchio.138 In 1506, Colonna, from an important Roman noble family, had married Ginevra, the daughter of Giulio Cesare da Varano and Giovanna Malatesta. As the commander of troops in the service of Spain and the kingdom of Naples and loyal to the Sforza rulers of Milan, Colonna was on his way to the town of Fermo, and had been given permission to quarter the troops in Montecchio. The townspeople there enlisted Varano’s support, fearing a repeat of the abuse mercenary troops had inflicted when they had earlier passed through the area. In the letter, she begs her brother-in-law not to let his soldiers abuse or trouble any of the local residents, asking him to consider the “benefts that I have personally received from that community,” as well as their familial connections. In an interesting twist she suggested that other nearby towns were “rich and opulent,” and might be more appropriate locations for their lodging.139 It is noteworthy that in this brief writing, unlike any of the others discussed, Varano speaks not of the life of the spirit but of quite practical, worldly concerns. Letter to Friar Giovanni da Fano (Lettera a Fra Giovanni da Fano), April 23, 1521 While no manuscript of this letter exists, it was published in Pascucci’s 1680 edition of Varano’s works. Its authenticity is not established, and Bracci chose not to include it in his recent version in modern Italian. Yet embedded in the letter are themes characteristic of Varano’s full-length works, suggesting that it may indeed be by her hand. Addressing a cleric who may also have been the recipient of her Instructions to a Disciple or her Treatise on the Purity of Heart, Varano reassures him about 136. Varano, Letters, in this volume at 306–7. 137. For this letter and the manuscript tradition, see Boccanera, Biografia e scritti, 42, 113–14; also Boccanera, Opere spirituali, xxx–xxxii; and Bracci, Autobiografia, 210. 138. For Muzio Colonna, see Franca Petrucci, “Colonna, Muzio,” DBI 27 (1982), . 139. Varano, Letters, in this volume at 308–9.

Introduction 43 what must have been a controversial three-year tenure as a reforming Observant Franciscan provincial superior. She urges him to sit “rested and reposed” over the troubled waters before him, “in hope of the resurrection [he has merited by his] innocence and virtue;140 for he was like a “precious lily blossom . . . [that] bloomed, the leaves of your patience and virtue spreading out and emitting an odor of great sweetness through all the religious communities of the province of the Marches which, for three years, you ruled purely and piously.”141 Quoting scripture, Varano celebrates the courage he has shown in the face of persecution and suffering and recalls the mystical rapture experienced by union with the “crucified humanity” of Jesus—matters encountered frequently elsewhere in her writings. Letter to Doctor Battista Pucci (Lettera al medico ser Battista Pucci), no date The modern editors Boccanera and Bracci, utilizing the seventeenth- and eighteenth-century manuscript copies preserved at the Biblioteca Valentiniana in Camerino, do not doubt the authenticity of this letter, the only undated one of Varano’s extant correspondence.142 It is an extraordinary text, profoundly moving and provocatively reticent, not communicating explicitly what only the author and the recipient know about the matter at issue. A clue is provided by the title heading the letter in some versions: Letter to a Believer in Tribulation (Lettera a un devoto in tribolazione). That title is apt, since Varano believes that Pucci was afflicted with dangerous threats to his spiritual peace—threats that she calls “passions,” “deceptions,” and “diabolical fantasies,”143 inspired by the devil. To ward off those threats, Varano advises Pucci to employ some of the same spiritual remedies she had recommended in her other writings: endurance, suffering with the goal of later consolation, and spiritual combat. She discourses on divine grace and spells out the active choices a devotee like Pucci must make in order to attain divine favor and recover his peace of mind. Along the way, Varano weaves into her text many allusions to and direct quotations from scripture, reaching beyond the passages she usually references. At one point, for instance, she compares Pucci to Uriah the Hittite, the faithful but double-crossed husband of Bathsheba. Pucci may feel like a disarmed and exposed Uriah, she argues, but he has a defender in the Virgin Mary, whose love for him was such that, in comparison, every other fantasy of love was only a fleeting whiff of fragrance.144

140. Varano, Letters, in this volume at 310. 141. Varano, Letters, in this volume at 311. 142. For the text and the manuscripts, see especially Boccanera, Biografia e scritti, 71–72, 118; also Boccanera, Opere spirituali, xxxvii, and Bracci, Autobiografia, 213. 143. Varano, Letters, in this volume at 313. 144. Varano, Letters, in this volume at 313–14. For Uriah, see 2 Samuel 11:3–4; 12:9–10; and 23:8–39.

44 Introduction At the end of the letter, Varano insists that Pucci must desire only what is holy if he is to win the quiet and spiritual peace he seeks. True blessedness and an eternity in paradise, she reminds him, go to the victors of spiritual combat. She hastens to add that any consolation he might receive from her letter—and surely this suggests she expected he would find some—he must attribute to God alone. In guiding her to write, likening herself to a mere instrument, God had chosen to speak “through the mouth of that donkey of Balaam.”145 What indeed were the tribulations tormenting Dr. Pucci? And what is the significance of Varano’s casting herself as Balaam’s donkey? Is it yet another example of her self-deprecation, and her use of commonplaces so often associated with sixteenth-century women? And a subtle assertion of her unique spiritual insight?

Poetry Four poems that Varano wrote have been preserved. Like her letters, these compositions are brief; and as with her letters, Varano may well have composed other poems that have been lost. The poetic forms that Varano employed varied considerably: she wrote ottava rima in terza rima verse and in distici (distichs), or couplets. Similarly, the dates of composition of these works range widely: one of the poems is considered the first work she ever wrote, and another, among the later ones, dates probably from about 1506. Hymn of Praise to the Vision of Christ (Lauda della visione di Cristo), Camerino, 1479–1481 Varano sets this poem in ottava rima, the main verse form used in her time for epic poetry, as developed by Giovanni Boccaccio especially in his Teseide (1340) and Filostrato (c. 1335). The Lauda was first attributed to Varano in one of the numerous late-nineteenth-century editions of her works prepared by Milziade Santoni, who noted the similarities in expression between the author of this poem and the author of The Spiritual Life.146 Subsequent editors have confirmed this opinion, Boccanera proposing a more precise date, surmising that the visions alluded to in the poem likely occurred in 1480, at the height of the crisis Varano reports in her autobiography.147 The poem is filled with expressions of deep desire for visions of Jesus and for union with him, utilizing imagery of the physical kiss and embrace that echo the Song of Songs, on which she draws on often in her 145. Varano, Letters, in this volume at 315–16 and, for Balaam’s donkey (Numbers 22–24), 315 note 54. 146. Camilla Battista da Varano, Canto in ottava rima de attribuirsi alla beata Battista da Varano, ed. Milziade Santoni (Foligno: P. Sgariglia, 1889), 11–14. 147. Boccanera, Biografia e scritti, 91–95, 105–6; see also Bracci, Autobiografia, 42, and Thoman, Worldly Princess, 59.

Introduction 45 works. She begs for “a little taste” of the vision of Jesus, “because of the loveliness of your beauty”; “I could not wish to love you more,” she writes, who “are my father, spouse, and true friend.”148 Poem to a Nun (Capitolo ad una religiosa), Camerino, c. 1506 In this poem, Varano offers spiritual guidance in terza rima, the verse form famously utilized by Dante, to an unidentified sister pursuing a devotional life in the Clarist order. Neither the date of the text nor the recipient can be identified, but the work seems to postdate The Spiritual Life. If the year 1506 is accurate, then it is plausible, as Boccanera suggests, that the recipient was a sister in the Franciscan convent at Fermo.149 In this brief poem, Varano urges patience, endurance, and continuing rejection of the world, with all its disordered affections, in pursuing the religious life. She urges the novice “to endure hardship and to suffer,” and to “leave behind in the world your old opinions, / . . . as if you were already in your tomb”; and purging rancor from her heart, “nourish there instead great charity.”150 Varano also recommends keeping silence, living according to the Rule of St. Clare, mystical marriage, and finding Christ in others, all themes that echo her statements in other works. Contemplating Christ Crucified, Latin couplets (Contemplando Gesù crocifisso, Distici latini), c. 1479 Varano is likely the author of these beautiful Latin couplets, although in the one manuscript in which it appears the text is not explicitly attributed to her. Editors of Varano’s works, including twentieth-century ones, accept these verses as authentic portions of Varano’s literary corpus. Composed in Latin, which would have been a formidable accomplishment for a woman in her position, the text testifies to her educational capacity as well as to her devotional yearnings. Bracci proposes an approximate date of composition: around 1479. At that time, Varano was in the midst of her transition from the world of the court to life in the convent, and she was, as The Spiritual Life attests, at the high point of her mystical experience, when meditation on the Passion was at the center of her spirituality.151 Some commentators link Varano’s Contemplating Christ Crucified to the works of the mystic Henry Suso, which are the basis, as has been seen, of her Considerations on the Passion of Our Lord. In her poem, Varano boldly adopts the

148. Varano, Hymn of Praise to the Vision of Christ, in Poems, in this volume at 320 line 5; 325 line 167; 326 lines 199–200; and 327 line 240. 149. Boccanera, Opere spirituali, xxviii–xxix. 150. Varano, Poem to a Nun, in Poems, in this volume at 328 lines 3 and 5–6, and 329 lines 42–43. 151. For this early-sixteenth-century manuscript held in the Biblioteca Casanatense in Rome (cod. 3322), see Boccanera, Biografia e sctitti, 120–121; and Bracci, ed., Autobiografia, 37.

46 Introduction voice of Christ, as Suso had done.152 She also speaks of love as the proper response to Jesus’s sacrifice: she portrays Jesus on the cross painfully lamenting the world’s failure to support him in his suffering, and urging those contemplating the crucifixion, and desiring to repay the love he offered there, to do so by showing love to others. The poem ends with a series of five couplets insistently repeating the phrase solus amor, “only love”: 153 it was only love that brought Jesus to earth, that impregnated the Virgin, that caused Christ’s wounds, that defeats invincible death, that must be loved above all other things. To Mary: A Sonnet (A Maria, sonetto), place, date of composition unknown The attribution to Varano of this brief work is contested. Both Boccanera and Bracci included it in their editions of Varano’s works, while remaining unconvinced of its authenticity, mainly because the earliest version is found in the same early-sixteenth-century manuscript (Rome, Biblioteca Casanatense, cod. 3322) as Contemplating Christ Crucified. Boccanera found that the sentiments expressed in the poem lacked the power of Varano’s other Marian pieces, the Novena and the Prayer to the Virgin, and were reminiscent of the banal works of later imitators of the great fourteenth-century poet and scholar Francis Petrarch (Francesco Petrarca), who had pioneered the sonnet form. Bracci did not disagree.154 The poem certainly reprises familiar tropes about the Virgin Mary: as the “perfect exemplar of the highest worth,” she had “carried in [her] perfect womb the exalted Son and the great eternal Father,” and is petitioned to turn her “chaste eyes” upon the devotee.155 The few verses of this simple poem appear to lack both the depth and beauty of Varano’s other poetry and the colorful and imaginative qualities of her prose.

Reception and Afterlife Varano’s afterlife is twofold: as a holy woman, eventually canonized as a saint, and as an author. A cult of devotion to Varano, which may have begun even before her death, certainly emerged by the mid-sixteenth century.156 According to evidence 152. See, for example, Suso, Wisdom’s Watch, Book 1, Chapter 3, 80–89. 153. Varano, Contemplating Christ Crucified, in Poems, in this volume at 331 lines 9, 12, and 17–25. 154. Boccanera, Opere spirituali, xli–xlii; Boccanera, Biografia e scritti, 121; and Bracci, Autobiografia, 292. 155. Varano, To Mary, in Poems, in this volume at 332. 156. Recent studies suggest that the bambino (“baby,” but in this case, “doll”) that Varano used for private devotions was venerated by the people of Camerino as a holy object as early as the end of the fifteenth century. See Giuseppe Capriotti, “Simulacri dell’ invisibile ‘cultura lignea’ ed esigenze devozionali nella Camerino del Rinascimento,” in Rinascimento scolpito: Maestri del legno tra Marche e Umbria, ed. Raffaele Casciaro (Cinisello Balsamo [Milan]: Silvana, 2006), 73–83; and Corry and Laven, Madonnas and Miracles, 92.

Introduction 47 that became part of the Positio for her canonization trial, so many came to visit her burial site that her body was exhumed in 1554, a plague year, in order to relocate it in a more suitable place.157 Although the body would normally have been expected to suffer the effects of plague, the sisters in attendance were unsurprised by the supple, uncorrupted condition of the body they found; they noted only that Varano had died of plague thirty years before, and that in the interest of reducing contagion, the body was hurriedly buried again, this time with a mixture of dirt, water and lime. A second exhumation occurred in 1593, when the choir floor and adjacent burial ground were excavated in the process of expanding and refurbishing the convent. Only bones were left, according to the report in the Positio, but Varano’s tongue—reportedly incorrupt—was preserved in a separate silver reliquary. In 1626, her bones were placed on display in a crystal urn in the choir. Thereafter, the sisters continued to rework the raw material of Varano’s reputation and her physical and literary remains. The historical afterlife of Varano’s devotional works is complex. The records of her beatification and canonization processes (which took place in 1843 and 2010 respectively) show that she had an active, international following, and that her spiritual teachings and devotional texts circulated widely and were powerfully influential—but they circulated largely not under her name. During Varano’s lifetime, four editions of The Mental Sufferings were published in Italy. For an unknown reason, they were published anonymously, two of the editors explaining that the author of the “devout little book” was a “venerable religious woman,” the others saying nothing at all about authorship.158 Not only was Varano’s authorship not recognized in those early editions, but in the later sixteenth to eighteenth centuries, the period often called the Counter-, or Catholic Reformation, it was further obscured.159 From 1593 until about 1790, Varano’s treatise The Mental Sufferings of Jesus during His Passion, was repeatedly published as the work of the Theatine priest Lorenzo Scupoli (1530–1610), a well-known author of devotional works.160 The Theatine order (Congregation of 157. The account of the two exhumations is given in the first two of the fifty-one pages in the Positio given over to a description of the development of Varano’s cult; see Positio super virtutibus, III, Raccolta documenti Varani, documento 197, 1–2. 158. Boccanera, Biografia e scritti, 74–79. 159. Scholars are undecided how this phase in the history of the Catholic church should be designated, generally discarding the older term “Counter-Reformation,” which might exaggerate the antiProtestant militancy of the church, in favor of such alternatives as “Catholic Reformation,” “Tridentine Reformation,” or “Early Modern Catholicism.” Renaming may be in order to recognize genuinely creative developments in the Catholic church in this period, although repressive tendencies, involving the activity of the Inquisition and the imposition of the Index of Prohibited Books, are not to be ignored. 160. Boccanera, Biografia e scritti, 77–81. For this fascinating literary turn of events, the misunderstanding of Varano’s accomplishments, see in this volume, 34. For Scupoli, see especially the essays in Flavio Colusso, Luisa Cosi, and Mario Spedicato, eds., Laurentius Hydruntinus, chierico regolare:

48 Introduction Clerics Regular) to which Scupoli belonged, a conservative order born of Counter-Reformation turmoil, was largely shaped by the views of one of its principal founders, Gian Pietro Carafa (1476–1559), later Pope Paul IV (1555–1559), notorious for his harshly repressive agenda.161 Its members were an unlikely audience, therefore, for the impassioned mystical works of pre-Tridentine female religious writers. Yet Scupoli appropriated Varano’s work, and it was published under his name. Scupoli’s principal work, The Spiritual Combat (Combattimento spirituale), was a bestseller, first published in 1589 and subsequently in more than sixty editions by 1608, and sixty-six more following the definitive edition of 1657, plus translations in to Latin and several modern languages.162 The attribution to Scupoli of Varano’s The Mental Sufferings was the result of an editorial error: the late sixteenth-century editor Santo Milani included The Mental Sufferings in a volume along with Scupoli’s The Spiritual Combat. He did so apparently without any intention of obscuring Varano’s authorship, but only because of the kinship in tone and character of the two works. As Boccanera reports, Milani explained his reasoning in the preface to his volume, a prefatory note that was absent from a stunning number of subsequent editions—no less than 222—that used the Milani edition as a base text. Only in 1750 did the famous Paduan scholar and editor, Gaetano Volpi (1689–1761), correct the error and properly attribute The Mental Sufferings to Varano.163 But the version of Varano’s The Mental Sufferings bound in the same volume with Scupoli’s Combattimento not only lacked an attribution to her as author; it was, in fact, a text edited by Scupoli himself, scrubbed of the distinctive markers of female mystical writing of which, in its original form, it was a prime exemplar. Lorenzo Scupoli e il suo tempo: Atti del Convegno internazionale di studi interdisciplinari nel IV centenario della morte di Lorenzo Scupoli, Otranto, 25–26 settembre; Napoli, 28 novembre 2010 (Lecce: Edizioni Grifo, 2014); and Andrea Vanni, “Scupoli, Francesco (in religione Lorenzo),” DBI 91 (2018), . 161. For the early history of the Theatine order, founded in 1524, and Scupoli’s rather checkered career within it, see especially William V. Hudon, ed., Theatine Spirituality: Selected Writings (New York: Paulist Press, 1996), 16–62; and Bartolomeo Mas, “Introduzione,” in Lorenzo Scupoli, Combattimento spirituale, ed. Angelo Pizzarelli (Turin-Cinisello Balsamo [Milan]: Edizioni Paoline, 1992), 7–55. For Theatine spirituality, see Hudon, ed., Theatine Spirituality, 1–29; and Hudon, “A Bridge between Renaissance and Counter-Reformation: Some Sources of Theatine Spirituality,” in A Renaissance of Conflicts: Visions and Revisions of Law and Society in Italy and Spain, ed. John A. Marino and Thomas Kuehn (Toronto: Centre for Reformation and Renaissance Studies, 2004), 337–63. 162. Scupoli, Combattimento spirituale. For the circulation of this work, see Vanni, “Scupoli;” English translations of the Combattimento are by Hudon, Theatine Spirituality, 112–209; and by William Lester and Robert Mohan, The Spiritual Combat, and a Treatise on Peace of the Soul (New York: Paulist Press, 1978). 163. Boccanera, Biografia e scritti, 79–81.

Introduction 49 Why did a male devotional author from the Theatine order choose to adopt—or, it might be said, steal—the voice and message of a woman? In The Mental Sufferings, as has been seen, Varano employs the self-deprecating language and traditional imagery of Franciscan spirituality that is characteristic of late-medieval female devotional literature. With decided self-confidence in her spiritual capacity she also depicts her participation in a mystical marriage with Christ. Creative in her use of Scripture, she retells Gospel narratives, as in that of the Last Supper where she interpolates her own emotive, and sometimes even shocking elaborations. How curious that such a text would be reworked by Scupoli, a male member of a Counter-Reformation religious order. Later editors as well participated in the deception, as did the anonymous editor of an 1830–1831 collection of Scupoli’s works: he correctly identified Varano as the real author of The Mental Sufferings, but dismissively, explaining that Scupoli had taken over the text and “render[ed] it in a better style.”164 In point of fact, just the opposite took place: for Varano’s more authentic and original work—her “better style”—was denatured and diminished by Scupoli. Indeed, a comparison between Scupoli’s The Spiritual Combat and his revision of Varano’s The Mental Sufferings on the one hand, against Varano’s original work on the other, suggests that Scupoli, even as he reshaped her work, was himself shaped by her religious insights and her “other voice.”165 Scupoli altered the conversational tone of the text, and erased some of Varano’s sexually suggestive imagery. He eliminated entirely her sfogo (“outpouring,” or “ventilation” of soul), whose lovely, pleading prose details the spiritual crisis she experienced. He purged her account of Jesus’s words at the Last Supper—which she said had been revealed to her in a vision—when he washed his disciples’ feet. He seems to have aimed to erase the evidence that the text was written for and about women, at times substituting “we” and “our” for the feminine pronouns “she” and “her.” Nonetheless, Scupoli retained Varano’s vivid portrayals of the Virgin Mary and Mary Magdalene—even her heroization of the Magdalene, to whom Christ appeared first of all his disciples because she had suffered the most.166 These retentions are particularly interesting in that during the Counter-Reformation, the understanding of these two figures was in transition. The perception of the Virgin Mary shifted to emphasize her soul more than her body, thus desexualizing some of the content of late medieval devotion.167 The image of Mary Magdalene as the “apostle to the apostles” of the Gospel empty tomb narratives was put aside during 164. Lorenzo Scupoli, Opere (Milan: Alessandro Dozio, 1830–1831), 1:301. 165. Scupoli’s version of The Mental Sufferings is found in Scupoli, Opere, 1:301–26. 166. For this view of the Magdalene, see Haskins, Mary Magdalen: Myth and Metaphor, 59–97, 229–96. 167. See Donna Spivey Ellington, From Sacred Body to Angelic Soul: Understanding Mary in Late Medieval and Early Modern Europe (Washington, DC: The Catholic University of America Press, 2001), vii–ix, 101–207; and Gary Waller, The Virgin Mary in Late Medieval and Early Modern English Literature and Popular Culture (Cambridge: Cambridge University Press, 2011).

50 Introduction the Counter-Reformation, and replaced by the “penitent” Magdalene.168 Varano’s treatment of these persons, and the obvious esteem some clerics expressed for it, suggests that contemporary practical devotion was more complicated than clerical Counter-Reformers preferred, or could control. Scupoli also incorporated elements of Varano’s prose in his own rhetoric. He used graphic imagery designed to shock his readers, as she had. Just as Varano had focused on Christ’s suffering in his Passion, Scupoli described Christ’s suffering minutely, detailing the scourging that left Christ’s body torn when his jailers added “blow upon blow to the same place”; and urging the reader to smell the stench of the rotting bodies on Calvary.169 In The Spiritual Combat, Scupoli reinforced the point Varano had made in The Mental Sufferings: that the physical torments Jesus endured, horrific though they were, were small in comparison to his mental anguish. Scupoli even adopted the metaphor of dislocation that Varano featured in the first chapter of her treatise: the “unequaled internal pain . . . [that] tormented him” when believers who were part of his mystical body separated themselves from him by sin, he explained, was more painful than when “parts of the body are dislocated from their natural place.”170 Clearly, Varano was an important influence upon Scupoli and upon the content of his hugely popular devotional works. Thus the seventeenth-century male Theatine Scupoli won credit for The Mental Sufferings, the work of a fifteenth-century female mystic, that he had effectively both plagiarized and despoiled. Another seventeenth-century male cleric similarly appropriated and transmogrified another of Varano’s works, her Instructions to a Disciple. In 1621, the Franciscan friar Bartolomeo Cimarelli published a version of Varano’s Instructions that was so heavily edited—even bowdlerized—that it was almost unrecognizable.171 Varano portrayed herself in that text as the spiritual director of a male clerical disciple for whom she displayed obvious affection. Cimarelli downplayed the gender difference and expressions of warmth—a project of revision later editors from the congregation of Oratorian fathers further pursued well into the eighteenth century. In the process, the affectionate spiritual director was recast as an idealized female of austere character conformed to post-Tridentine expectations. Colorful language was eliminated— such as her admonition that he stop behaving like a “whore” and act instead like a “legitimate son” and “loving spouse”—and any wording implicitly sexual in tone was neutralized. Varano’s fond endearments to her disciple, always delivered with 168. Jansen, The Making of the Magdalen, 3–17, 274–85, 333–36. 169. Scupoli, The Spiritual Combat, in Hudon, Theatine Spirituality, 147, 182. 170. Scupoli, The Spiritual Combat, in Hudon, Theatine Spirituality, 187–88. 171. Camilla da Varano, Istruzioni al discepolo, ed. Bartolomeo Cimarelli, in Delle croniche dell’ ordine de’ frati minori istituto dal S. P. S. Francesco, Parte Quarta, 2 vols. (Venice: Barezzo Barezzi, 1621), 2:795–816.

Introduction 51 male pronouns, became platitudinous communications to a generic and genderless “devout soul.”172 The rewriting of Varano by Scupoli and Cimarelli was not unique: other female religious authors were similarly subjected to revision and transformation.173 Yet it would be an oversimplification to suggest that the editorial manipulation and subversion of female literary creativity by males was universal.174 Accordingly, while the story of mistaken authorship, predatory plagiarism, and attempted editorial annihilation of Varano’s unique voice is fascinating, it is more important to note that her devotional works, however filtered, were widely received, that reception confirming that women as well as men served as religious models in early modern Christianity. In later centuries, Varano’s cult flourished, and so did interest in her writing. Testimony from visitors to Camerino in the seventeenth and eighteenth century confirms popular interest in her career and powers of intercession. Clearly, fascination developed around the incorrupt nature of her tongue that was first reported in the sixteenth century. The canonization documents from 2010 collect summaries of correspondence about this matter, including a report from 1752, and an attestation from 1806 describing the tongue as “red, intact, and incorrupt,” signed by four medical doctors. Pope Pius IX (1846–1878) visited Camerino on May 11, 1857, to venerate that body part. The summaries also report the preservation of Varano’s choir stall and provide the testimony of convent sisters on the growth of the cult in the early nineteenth century.175 When in 1841, the convent sisters at Camerino appealed to Pope Gregory XVI (1831–1846) for the recognition of Varano’s cult, he responded by beatifying her on April 7, 1843. Her feast day (2 June) was formally established in 1857. A canonization process promoting sainthood for Varano began in 1879, but was abandoned in 1897, not to be revived in earnest until 1998. Fascination with Varano’s physical remains and the development of her cult was matched by continued interest in her writings. Between 1621 and 1880, 172. See Cimarelli, Croniche, 2:797; and Varano, Instructions to a Disciple, Third Admonition, in this volume at 108. 173. Instructions to a Disciple, in this volume at 103–35. The persona of St. Francis’s companion St. Clare also suffered revision in the seventeenth century, for which see Nirit Ben-Aryeh Debby, “St. Clare Expelling the Saracens from Asia: Religious Confrontation in Word and Image,” Sixteenth Century Journal 48, no. 3 (2012): 643–65. In her analysis of three early modern Italian chronicles authored by women, K. J. P. Lowe found predatory plagiarism committed against convent sisters and marginalization of their voices, noting that nineteenth-century authors were particularly prone to these assaults; see Lowe, Nuns’ Chronicles, 52–53; 78–80; 397. 174. Virginia Cox makes this point emphatically; see The Prodigious Muse, xii–xxiv, 250–52. 175. For these summaries, see Positio super virtutibus, III, Raccolta documenti Varani, documento 197, 4–6, 11–18.

52 Introduction dozens of editions of her works appeared,176 while in 1688, the Bollandists (then mostly Jesuits) included an entry on her in the Acta sanctorum, their multivolumed collection of saints’ lives.177 In the latter part of the nineteenth century, further editions of Varano’s works were published, some in the form of large collections like that of Milziade Santoni in 1894,178 and some as individual texts in such journals as Miscellanea Francescana. At around this time, as well, with her beatification and the revival of her canonization process, Varano’s reputation sparked considerable interest elsewhere, including in the United States. ItalianAmerican communities in Philadelphia and southern New Jersey, where many immigrants from Abruzzo (just south of the Marches) who had arrived between 1870 and 1920 promoted Varano’s veneration; and in 1949 and 1950, those communities reported miracles that were attributed to her intervention, among them the healing of four persons from such maladies as gall bladder disease, stroke, stomach ulcers, and convulsive seizures.179 Scholarly examination of Varano’s works began in earnest in the second half of the twentieth century, led by Giovanni Boccanera, whose numerous publications culminated in his 1958 edition of Varano’s collected works, the Opere spirituali often cited in these pages. A small collection of her works in English appeared in 1924,180 and in the 1980s, translations in pamphlet form of My Spiritual Life and The Mental Sorrows of Jesus during His Passion.181 When the process promoting Varano’s sainthood resumed, it moved relatively quickly, with the diocesan process completed in 2007, medical commission and theological consultation reports in 2009, and consistorial approval on February 19, 2010. 176. See Boccanera, Biografia e scritti, 81–101. Boccanera surveys the history of these publications from 1621 to 1944. 177. Acta Sanctorum Maii collecta, digesta, illustrata a Godefrido Henschenio et Daniele Papebrochio e Societate Jesu; Tomus VII, continens tres ultimos dies et appendices priorum; operam et studium . . . Francisco Baertio et Conrado Janningo eiusdem Societatis (Antwerp: apud Michaelem Cnobarum, 1688), t. VII (die 31 Maii): 476–514. 178. Camilla Battista da Varano, Le opere spirituali della beata Battista Varani dei signori di Camerino fondatrice del Monastero delle Clarisse in patria: Ora la prima volta insieme riunite e corrette sopra gli antichi codici a penna e a stampa, ed. Milziade Santoni (Camerino: Savini, 1894). 179. Positio super virtutibus, III, Raccolta documenti Varani, documento 197, 34–37. 180. Camilla Battista da Varano, True Devotion to the Passion from the Writing of Blessed Battista Varani A.D. 1458–1527, ed. Enid Dinnis (London, Harding and More, 1924). Includes The Mental Sufferings and Considerations. 181. My Spiritual Life, ed. and trans. Joseph Berrigan (Toronto: Peregrina, 1989); and The Mental Sorrows of Jesus during His Passion ed. and trans. Joseph Berrigan (Toronto: Peregrina, 1986). These translations are incomplete and inadequate for scholarly purposes: whole paragraphs are omitted at various points, and sometimes basic narrative information, such as the day of the week on which Varano vowed to shed a devotional tear, is incorrect, and some aspects of Varano’s religious thought are neglected.

Introduction 53 Varano was canonized a saint, along with five others, in a ceremony conducted by Pope Benedict XVI (2005–2013) on October 17, 2010. She has become the focus of two annual festivals in Camerino, one to commemorate her death and burial (June 2) and the other on the feast of Saints Peter and Paul (June 29), whom she greatly venerated. In the canonization process, Varano’s official feast day was reset, at May 31. The steps to her sainthood, driven by the development of a local cult, were fully consistent with contemporary practice.182 Both devotionally-focused and scholarly editions of her writings appeared before and after the canonization. In the former category are Italian editions like those of Silvano Bracci and the English translation of Bret Thoman.183 In the latter category are the magisterial editions of Varano’s works by Adriano Gattucci, Massimo Reschiglian, and Silvia Serventi, in the series published by the Fondazione Ezio Franceschini apparently slated to deliver all of Varano’s works in critical editions.184 The Other Voice translation provided here includes fuller references to the sources Varano drew upon, as well as to additional scholarly literature omitted by editors whose purpose was more devotional than scholarly. It also eliminates one text attributed to Varano now demonstrated to be the work of another—the Visions of Santa Caterina—and includes several key documents that have never appeared before in English, such as The Happy Passing of the Blessed Pietro da Mogliano.

Varano: A Free Agent? What has been said about Camilla da Varano—the context in which she lived, the writings she produced, and how she was remembered after her death—helps us to better understand the religious culture of early modern Italy. Varano was clearly a well-educated and practiced writer. She employed colorful imagery and sought to evoke emotional responses from readers—as did other contemporary authors, both male and female. She was a zealous reformer, and was quite unafraid to turn her zeal in any direction: toward herself, toward other nuns, and toward clergymen she found spiritually lacking. Varano frequently asserted her independence, and was not deterred from the path she intended to pursue—not by her father, her family, or even her confessors and superiors. She claimed the ability to provide spiritual direction for others, writing with bold imagery and presenting novel ways of thinking about the relationship between a devotee and God, a deity with whom she did not hesitate to bargain and strike deals. She took a do-it-yourself 182. For this process, see Woodward, Making Saints, 21–86; André Vauchez, Sainthood in the Later Middle Ages, trans. Jean Birrell (Cambridge: Cambridge University Press, 1997), 141–58, 208–16; Jacalyn Duffin, Medical Miracles: Doctors, Saints, and Healing in the Modern World (New York: Oxford University Press, 2009), 7–9, 183–90; and Ronald C. Finucane, Contested Canonizations: The Last Medieval Saints, 1482–1523 (Washington, DC: Catholic University of America Press, 2011), 3–15. 183. Bracci, Autobiografia; Thoman, Worldly Princess. 184. Gattucci, ed., Il felice transito; Reschiglian, Istruzioni; and Serventi, Trattato.

54 Introduction approach to the discernment of God’s will and asserted that her visions—and even some of her more mundane insights—came directly, unmediated, from God. Still, Varano often drew inspiration from male clerics and generally had confidence in their advice. She exhibited self-deprecating attitudes at times, a posture of deference often encountered in pre-modern women. She wrote at times affirming her obedience to men in a position of authority over her, and by implication recommended that expression of obedience to others, both women and men. That posture of obedience is associated with traditional Franciscan, Pauline, and Augustinian outlooks; but it would be an error to reduce Varano’s practice of obedience to the theoretical linkage between confession, obedience, and subjectivity sometimes advanced as an explanation for Christian cenobitic life by such thinkers as Michel Foucault and his followers.185 It is possible that in her writing, Varano may have adopted traditional language in an apparent bow to its underlying ideology, as did some other early modern religious women, while actively subverting that ideology to serve the interests of those it targeted. Some of these women took on the role of a negotiator—or even a warrior—to do so.186 Yet although Varano engaged in negotiation for the sisters of her convent as abbesses regularly did, she did so only when discussing her actions with clerical superiors, such as Franciscan provincial visitors and confessors, and never referred to it as “negotiation.” At the same time, she encouraged her nuns to practice the stricter obedience she idealized in her Exposition of the Rule of the Poor Sisters of St. Clare, an obedience that she herself did not always carry out in practice. Varano’s life was circumscribed by powerful social, cultural, and religious constraints; how was she able to speak and act as forcefully as she did? Varano lived in a patriarchal family that provided education to girls in order to develop their intellectual prowess and capacity for political participation while simultaneously exerting pressure on them to conform. She chose a way of life—that of the convent—that was not uncommon for the illegitimate female offspring of prominent males. But was the choice free? She certainly defied her father’s wishes, but did she exchange a familial overlord for ecclesiastical ones? And what was her view of males generally? Was she subservient to them, her agency limited by structural constraints? She seemed never to genuinely accept male advice, at least not fully: not that of her father, nor that offered by one or another of her spiritual directors, or 185. Jean-Michel Landry, “Confession, Obedience, and Subjectivity: Michel Foucault’s Unpublished Lectures On the Government of the Living,” Telos 146 (Spring 2009): 111–23. I am indebted to my friend and colleague, M. Safa Saraçoğlu, for bringing this work to my attention. 186. Sherri Franks Johnson found such negotiators in convents in late medieval Bologna, and Margaret F. Rosenthal identified the “warrior” behavior of the sixteenth-century courtesan, Veronica Franco. See Johnson, Monastic Women and Religious Orders in Late Medieval Bologna (Cambridge: Cambridge University Press, 2014), 1–18, 235–39; and Rosenthal, The Honest Courtesan: Veronica Franco, Citizen and Writer in Sixteenth-Century Venice (Chicago: University of Chicago Press, 1992), 1–9, 191–92.

Introduction 55 even that offered by Jesus. When she wrote on religious and devotional topics, did she espouse her own values, or those of the conventual world in which she lived? If the former, how are we to know them with confidence? If the latter, how are we to account for her claim to a personal relationship with Jesus, the sort of claim that frequently got contemporaries into trouble with ecclesiastical authorities? Are we to conclude that her conformity to Franciscan devotion, and her acceptance of Augustinian theology are demonstrations of structurally imposed limits on her religious creativity? If so, how do we account for Varano’s criticism of clerics with whom she disagreed and rejection of traditional practices that were inconsistent with her views? How are we to understand her claim in the Instructions to a Disciple that the man she addressed saw her as “a god on earth?” Precisely what degree of autonomy did she seek and achieve in her life and her writings?

Note on the Texts and Translation Previous English translations of Varano’s have been unsatisfactory for a variety of reasons. First, none is comprehensive. This volume includes several works that appear for the first time in English, including her fascinating hagiographic text, The Happy Passing of the Blessed Pietro da Mogliano. In addition, all previous translations were crafted primarily for devotional, rather than scholarly purposes. This volume includes citations to related passages not just in Scripture and devotional works like the Roman Missal, but also to previous editions of Varano’s texts in Italian, to other writers that she referenced including St. Clare and various Church Fathers, and to canon law—all of this plus an array of supporting secondary literature on the wider convent context in which she lived and on the society and culture of contemporary Italy. In assembling this collection, I employed a wide variety of manuscript and printed versions of Varano’s writings. Individual manuscripts and editions used to translate each particular work are identified fully in the headnote for each text. In all instances, the translations are based on the earliest sources available, whether manuscript or printed, as well as the most recent critical editions. My goals in translating Varano’s works have been consistent, and dual. I have aimed, first, to amplify her distinctive voice, and second, to place her voice in her original late fifteenth and early-sixteenth-century context while still presenting it all in readable modern English. Her voice was distinctive, even unique, but yet consistent with the voices of other contemporary Italian religious women. She writes in the vernacular style of contemporary folk in the Marches, a style that linguistic scholars have described as a hybrid of the Tuscan dialect and both Latin and indigenous elements.187 187. Serventi, Trattato, introduction, xliv.

56 Introduction Varano’s sentences are often convoluted, and hard to follow at times. The difficulties in rendering her prose into English are complicated by the literary devices she employed, especially her claim to have derived ideas from personal discussions with fellow nuns, her attribution of her own ideas to unnamed others, and her habit of addressing texts to specific individuals although they seem designed for much larger audiences. Her imaginative dialogues, reporting conversations with figures appearing in the visions she describes, also challenge the translator. In addition, as an author of considerable learning, Varano quotes directly from a wide variety of sources—scripture, popular proverbs, Christian theologians, and classical and contemporary authors—and even more often alludes to them indirectly, making them difficult to identify. Often she quotes in Latin, mainly from Scripture; and often she composes freely in Latin. These Latin passages are italicized throughout to distinguish them from the surrounding Italian. Where her scriptural quotations are free and inexact, citations of the relevant passage are preceded by “cf.” Translations of Scripture (which she takes, often apparently by memory, from the Vulgate) are given in the NRSV version unless otherwise indicated. Repositioning Varano’s writings in their contemporary context presents still another challenge, as they have often been ripped from that context, as has been seen, beginning with the first attributions of The Mental Sufferings of Jesus during His Passion to Lorenzo Scupoli. Understanding her writings in context requires fuller consideration of Varano’s family background, of the education she received, of the complex religious setting in which her writings developed, and of the variety of messages she delivered. Modern editors of her works have begun to restore her to that context, although even some recent collections of her works in Italian and English, created primarily for devotional purposes, fail to do so adequately. It is my hope that the present collection of Varano’s works will help English-reading audiences to both understand the author and to recognize the complexity of early modern Italian religious belief and practice.

AUTOBIOGRAPHICAL WORKS

The Spiritual Life In 1491, in just over the two weeks from February 27 to March 13,Varano composed The Spiritual Life, an autobiographical text that traces her religious development from age eight to the still young age of thirty-three.1 She addresses the work to Domenico da Leonessa, her confessor and spiritual director, who had asked her to write it. Domenico’s sermons had inspired her devotional life, she explains in the text, an inspiration later reinforced by the preaching of Francesco da Urbino. Ultimately, Varano responded to their words by choosing to enter Franciscan convent life. Varano called her work a “spiritual life” for good reason, as details about her upbringing and family are scant, while the devotional, sacramental, and mystical elements of her experience are paramount. But it is also an uncommon spiritual autobiography, as it does not trace a passage toward redemption. Instead, Varano outlines the heights and depths of spiritual joy and desolation, ending with prayers for inner peace and mercy that read almost like a final testament. Along the way, Varano delivers some bold assertions of personal, spiritual, and devotional independence, claims juxtaposed against statements reflecting more traditional notions of female subordination. She describes the deep conflict with her father over her choice to enter the religious life, and the agony that his opposition to her decision caused. She details her self-imposed vows, her rigorous fasting, her practices in prayer and meditation, and her extraordinary visions: of St. Clare, and even of Jesus himself, with whom she is joined in mystical marriage, and upon whose heart was written in giant letters of gold, “I LOVE YOU, CAMILLA.” All this Varano relates in vivid, often lyrical, narrative prose, characterized by profundity of thought, studded with brilliant imagery and dramatic visualizations, and accompanied by aptly-chosen passages of Scripture. These qualities won the esteem for The Spiritual Life of such notables as St. Filippo Neri (1515–1595), founder of the reformist Congregation of the Oratory, and the cardinal Federico Borromeo, archbishop of Milan (1564–1631), another reformer and formidable scholar who translated Varano’s work into Latin. Editions and translations. This translation is based on the fifteenthcentury apograph manuscript of Camilla’s works made by the Spanish Olivetan monk, Antonio da Segovia (also called Antonio di Spagna), now held by the Monastero di Santa Chiara, Camerino: cod. MSC2, fols. 1r–49r; a digitized copy of which was made available to me by Madre Laura Serboli. Giacomo Boccanera’s 1. For The Spiritual Life, see also the introduction to this volume at 25–29. The date range is that given by Bracci, Autobiografia, 100, correcting the terminal date of March 31 given by Boccanera, Opere spirituali, on the work’s title page at 3; but Boccanera gives the correct date in the closing signature at 66.

59

60 CAMILLA BATTISTA DA VARANO edition, based on the same manuscript, and Silvano Bracci’s modern Italian edition have also been consulted.2 There exist two previous English translations, both created for devotional rather than scholarly purposes, by Joseph Berrigan and Bret Thoman..3 The division of the text into nineteen chapters is first found in later manuscripts, not in the original, but it is certainly a helpful mechanism and is retained in modern editions and in this translation. Following but adapting Boccanera’s model, also followed, with modifications, by Bracci, chapter titles are supplied to assist the reader in navigating the text. • Camerino, February 27–March 13, 1491 JESUS MARY Merciful Christ the King May you possess our hearts So we may repay our debt of praise To you for all time.4 1. Varano Describes the Revelation That Has Led Her to Write My dear reverend father, 5 by this letter I let you know that for all this month of February I have been in great agony and mental conflict. And this is the reason: 2. Boccanera, Opere spirituali, 3–67; Bracci, Autobiografia, 100–156. 3. Berrigan, My Spiritual Life (1989); Thoman, Worldly Princess, 131–66. 4. The third stanza of the hymn to be recited for Lauds in the Liturgical Office for the Apostles during the Easter season; see Boccanera, Opere spirituali, 5n1; Bracci, Autobiografia, 102n2; and Breviarium romanum ex decreto sacrosancta concilii tridentini restitutum, 4 vols. (Paris: Belin-Mandar, 1828), 2 [Verna]: 731. 5. Varano addresses The Spiritual Life to Domenico da Leonessa (d. Urbino, April 20, 1497), an Observant Franciscan who lived in the monastery of San Pietro in Muralto, in Camerino. Domenico held the office of Franciscan provincial vicar for the March of Ancona seven times and he promoted the foundation of the Monti di pietà in that region, particularly in Ascoli Piecino, Recanati/Urbino, and Fermo. For Domenico, see Boccanera, Opere spirituali, 5n2; Bracci, Autobiografia, 102n3; and Casagrande, “Domenico da Leonessa.” For Domenico’s relations with Varano, see the introduction to this volume at 14–15. For the monastery in Camerino, see Bernardino Feliciangeli, Le memorie del Convento di S. Pietro in Muralto e l’origine dell’osservanza minoritica in Camerino, estratto dalla rivista Picenum seraphicum, no. 4 (Macerata: F. Giorgetti, 1917). The church and Observant convent of San Pietro in Muralto no longer exists. Built on a precipitous hill south of the town of Camerino, it held a famous altarpiece by Carlo Crivelli (c. 1435–1495), and later became a castle and prison under the administration of Cesare Borgia. See Boccanera, Opere spirituali, 22n11; and Ronald W. Lightbown, Carlo Crivelli (New Haven: Yale University Press, 2004), 391–418, 420–25. For the monti di pietà, see especially Carol Bresnahan Menning, Charity and State in Late Renaissance Italy: The Monte di pietà of

The Spiritual Life 61 I have had a fierce, fervid, and ardent revelation, to which I have given strong, determined resistance; for I did not know whether it might be a diabolical temptation—God having granted the demon that power over me because of the sins and iniquities I had committed—to allow myself to be overcome by a spirit of pride and arrogance. And so, being destitute of all human aid and counsel, I resorted to my usual weapons, that is to say, holy prayer, with my whole heart and the greatest possible fervor praying God and his sweet6 Mother to guide me through the darkness in which I found myself because of my sins, so that I might know whether this revelation came from him or not. And truly, my father, I can say in good conscience that for all this month I have been almost beside myself, continually calling on God to help me in my great agony. Therefore, in order to find peace when sleeping, waking, praying, and reciting the divine office, today (that is, the second Sunday in Lent, the next-to-last day of February7), just after receiving communion, I resolved to fully surrender and yield to that revelation, since I could not otherwise find any peace. God gave me the grace to choose to accede to his will, which was, I believe, by his goodness and grace, that I say “yes” and not “no”; although, whether it be “yes” or “no,” I can in truth offer to you or to God only my confusion and shame. And more than anything else it was his prompting that prompted me to obey this revelation, although many other things both useful and necessary impelled me. My father, the revelation that I have received is this: it is necessary for my salvation—and so that you may better understand all that I am saying and the gravity of what I have told you—that I tell and fully disclose to your reverence what I have never told or revealed to anyone: that is, my spiritual life; how it began and how it has proceeded up to the present day. And so that is what I wish to do, although it brings me anguish and bitter pain, as God himself knows. O my father, until now I have stammered to your paternity, giving you sometimes in letters, sometimes in words, a sign and intimation of that pain that has broken my heart. Now the hour and the time has come when I must, to my despair, spill out my whole heart8 and openly reveal the hidden wound that

Florence (Ithaca, NY: Cornell University Press, 1993); and Ariel Toaff, “Jews, Franciscans and the First Monti di pietà in Italy, 1462–1500,” in Friars and Jews in the Middle Ages and Renaissance, ed. Steven J. McMichael and Susan E. Meyers (Leiden: Brill, 2004), 239–54. 6. sweet: The adjective “sweet” (dolce), and often the superlative “sweetest,” is used repeatedly in Varano’s works, where it is sometimes translated as “gentle” or “tender” or “loving,” etc., but most often as “sweet.” This language is characteristic of the era’s Franciscan spirituality. 7. February 27, 1491. 8. The term Varano used for “heart” here is corata, the “heart” of a butchered animal, but also by implication, the animal’s courage and spirit.

62 CAMILLA BATTISTA DA VARANO for nearly three years now9 has tormented this poor stricken soul of mine. This was—and is—the sharp, stabbing knife that has pierced my heart. This was—and is—the lance of the powerful soldier who pierced Jesus’ side, which has penetrated down to the innermost core of my heart.10 O my father, do not become wearied or vexed while listening to me, for like another Magdalene who threw herself down at dear Jesus’ feet,11 I prostrate myself at your kind paternal feet and humbly, with tear-stained face, blushing in shame, I shall tell the tale of my most unhappy happiness. In all truth, it seems to me, it can be called “most unhappy happiness,” since I have been redeemed from all the gall, poison, and bitterness that were the penalty of my sins, wretchedness, and ingratitude. But I urgently beg you, my dear, beloved father, that with the eye of your illumined mind you gaze upon me with fatherly compassion, and look and see if there is any sorrow like my sorrow.12 2. She Invokes God’s Help and Declares Her Intention to Speak Candidly Needing now to tell and speak about such very lofty matters—that is, about God and the things of God, which I can do only because his goodness and grace operate in my soul—truly my heart and all my senses tremble, so most fearfully do I speak and write. And since all that is in me I know to be nothing but deceit, falsehood, and lies, piteously and fervidly I beseech and implore the gracious Spirit13 of the blessed Jesus to aid and assist my narration. Since I know that he is himself the one true highest good, and the Spirit of pure simplicity, without admixture, and the lover of truth and purity,14 may he by his grace enable me to recount to you, my father, purely and simply, the special graces and gifts that I, though unworthy and ungrateful, have received from him, the most beneficent God, father of all mercies. 9. The “three years” Varano names here and several more times in the following paragraphs are 1476– 1479, while she remained in her father’s house but was drawn to the spiritual life. 10. Cf. John 19:34–37; Zechariah 12:10. Varano alludes here to the piercing of the Jesus’ side on the cross, an act that fulfilled the Old Testament prophecy. 11. The Magdalene, who prostrated herself at the feet of Jesus. For Varano’s portrayal of the Magdalene, see especially the introduction to this volume at 2–3, 33, and 49–50; in the Novena to the Virgin in Prayers, at 161–63; and in The Mental Sufferings of Jesus during His Passion, chapter 4, at 180–82. Varano also points out the heroic devotional behavior of an admired priest, Pietro da Mogliano, on the feast of Magdalene in The Happy Passing of the Blessed Pietro da Mogliano, at 265–66. 12. Lamentations 1:12: “Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow, which was brought upon me, which the Lord inflicted on the day of his fierce anger.” Varano cites or adapts this verse seven times in The Spiritual Life. 13. The term Spirit is capitalized here and in the next sentence as it appears that what is intended is specifically the Holy Spirit, the third person of the trinity. See Bracci, Autobiografia, 105n8. 14. atque veritatis puritatisque amator est. The source of this phrase has not been identified.

The Spiritual Life 63 And so it is this I wish to do, saying a little rather than too much. And since I wish to say these things under the title and seal of confession,15 therefore I say, I confess to Almighty God and to you, father.16 3. The Sermon on the Passion of 1466 or 1468 and the Vow of Just One Tear You know, my sweet and beloved father, that the whole of my spiritual life has its source, origin, and foundation in you and in no one else. I am quite certain that you will be astonished by this statement, and perhaps find it totally incredible, since I know that you know nothing about this. And indeed, I never believed or thought that I would have to mention these matters to you or anyone else. But try to listen to what has happened and you will see that everything is possible with God. You know, my father, that the last time you preached in Camerino, I could not have been, as I recall, more than eight or ten years old; but you can reckon better if you remember when it was that you preached there. On the ninth of April [of the present year 1491], I shall have reached age thirty-three, the same number of years as our Lord and Savior Jesus Christ attained, since I was born in 1458.17 Take from thirty-three the number of years that have passed since you preached there, and you will be left with the age that I was then. On that Good Friday I chose of my own free will to come hear you preach, to hear your holy and for me blessed preaching, to which, by the grace of the Holy Spirit, I remained not only attentive but entirely spellbound, almost beside myself, 15. A reference to the “seal of confession”—a concept defined in current canon law (Canon 983 §1– 2)—and to the prayer Confiteor (I confess). The notion that sins confessed to a priest are to be kept secret developed in early medieval penitentials (handbooks of penance) between the sixth and eleventh centuries and was stated explicitly in canon law, allegedly by Gratian in the Decretum Magistri Gratiani attributed to him (c. 1140); the standard edition remains Aemilius Ludwig Richter, ed., Corpus iuris canonici, 2nd ed. by Emil Friedburg, 2 vols. (Leipzig: Bernhard Tauchitz, 1879–1881; reprint Graz: Akademische Druck und Verlagsanstalt, 1959). The notion of sealed confession was confirmed by the Fourth Lateran Council in 1215; see John T. Mc Neill and Helena M. Gamer, eds., Medieval Handbooks of Penance: A Translation of the Principal Libri poenitentiales and Selections from Related Documents (New York: Columbia University Press, 1938, 1990), 28–30; James A. Brundage, Law, Sex, and Christian Society in Medieval Europe (Chicago: University of Chicago Press, 1987), 152–54; and New Commentary on the Code of Canon Law, ed. John P. Beal, James A. Coriden, and Thomas J. Green (New York: Paulist Press, 2000), 1163. 16. This phrase is reminiscent of the Confiteor, a general prayer of confession for sins said at the introduction of the Mass. It became a formal part of the Roman Rite in the mid-sixteenth century with the missal of Pius V (1566–1572), but had been an informal, yet still recorded practice, from the tenth or eleventh century. 17. Writing in 1491, Varano explains that she will in that year, on April 9, turn thirty-three, thereby informing us that she was born on April 9, 1458. She heard Domenico preach on Good Friday either in 1466, twenty-five years before, which fell on April 4, or 1468, twenty-three years before, which fell on April 15. On that occasion, she would have been either eight or ten years old.

64 CAMILLA BATTISTA DA VARANO like someone who was hearing things said that no one before had ever uttered, nor even thought. And it seemed to me that such things could not have happened, but that now at this moment they could and did occur. Now understand how old I was, and how pure and innocent; so that when you said that Jesus was brought before Herod, and that if he had spoken to Herod, Herod would have freed him, I was immediately seized by such compassion that I begged God to give me this grace: that this Jesus Christ would speak and answer Herod’s questions and so not be put to death. But when I understood that he had not wanted to speak, a great sorrow came over me. Then so as to ease that little pain I felt, I said in my heart: “It is to his detriment; why did he not respond to Herod? It seems that he himself wished to die.” So it was, my dear Lord; but I did not understand him.18 I have told you this so that you will understand how young I was when this loving God began to take possession of this ungrateful soul of mine. At the end of your holy sermon you issued to those listening a heartfelt exhortation to contemplate Christ’s Passion and weep, begging each one of them, on that Friday at least, to remember his Passion at least on that day, and to shed a tear, just one tear, in its memory. You affirmed most emphatically that this tear, this one tear, was more truly acceptable to God and more useful to the soul than any other good works that could be done or accomplished. Those holy words, just as they were efficaciously spoken by your mouth by the power of the Holy Spirit, so also, by that same power, they were efficaciously impressed on my heart, the tender heart of a child, in such a way, and in such form, that they have never left my heart or mind. And so, having grown up a little more, and remembering those holy words, I made a vow to God that every Friday I would shed at least one tear out of love for the Passion of Christ. And my entire spiritual life has followed from that point, as you shall see, step by step. And it is for this reason that I have said that my spiritual life had its source and origin in you, so do not be surprised, but praise

18. This paragraph alludes to the Jesus’ appearance before Roman authorities just prior to his execution, narrated in all four Gospels: Matthew 27:1–26; Mark 15:1–15; Luke 23:1–25; and John 18:28–19:16. Only Luke mentions Herod directly, noting that Herod questioned Jesus and received no replies. John reports the questioning more fully, and includes Pontius Pilate’s question “Do you not know that I have power to release you, and power to crucify you?” In this paragraph, Varano anticipates in some ways the further development of late medieval Christological devotions. In his Spiritual Exercises, Ignatius Loyola (1492–1556), the founder of the Society of Jesus, following up the devotional meditations enshrined in texts like the Imitation of Christ by Thomas à Kempis (1380–1471), recommended that his followers apply their senses actively when meditating on episodes in the life of Christ, imagining themselves physically present and even engaging in conversation with those at the scene. See, for instance, Ignatius of Loyola, The Spiritual Exercises of St. Ignatius: Based on Studies in the Language of the Autograph, ed. and trans. Louis J. Puhl (Chicago: Loyola University Press, 1951), 32–33, 52–58.

The Spiritual Life 65 God with me, and let us give thanks to our Creator, from whom this and all good things come.19 4. She Diligently Observes Her Vow and Meditates on the Passion of Jesus Let us return to our purpose. Having made this vow, I tried, so far as I was able, to observe it, although often it was difficult on Friday evening to shed this tear before I went to bed. And I was so repulsed by the reading of devout things that I could not bear even to hear them read. So, for this reason it took a long time before I was able to shed that blessed little tear. But when, by God’s mercy, one fell from my eyes, do not think that I waited for a second; understanding nothing, I was eager only to get up and run away. Sometimes, I was so giddy, having laughed and chattered so much during the evening, it was impossible for me to shed the tear at all. Then I was discontented all that week and it seemed to me that some calamity was impending. At about that time, during Lent, I went to confess to fra Pacifico of Urbino.20 After confession he asked me if I had taken any kind of vow. I answered that I had not. And after I had reflected on this a little, I remembered this, and I said, “Yes,” that I had taken a vow that I sometimes was not able to fulfill, but that I had always wanted to fulfill it, but sometimes I could and sometimes could not. He asked me what the vow was. I had no desire to tell him, because I should have done it and I was ashamed. Nonetheless, just to give him some sort of reply, I told him. Then he said, “My daughter, I surely do not want to absolve you of this vow. No, I want you to observe it. But those times that you cannot do it, after having tried your best, I do not want you to feel guilty of sin.” Then, after persevering with great effort in this vow for a long time, as I have said, it pleased God that there came into my hands a meditation on the Passion in fifteen parts.21 It seemed to have been written for someone who did not know 19. Boccanera suggests that the portion quoted is from the liturgy of Holy Week; see Boccanera, Opere spirituali, 11n5. It seems, however, more likely to be a reference to the unofficial “early” Rule written by St. Francis, created between 1209 and 1221; a different version became the third, and final, “later” Rule accepted by Pope Honorius III in 1223. Chapter 17 of the early Rule was on the subject of “preachers,” and it included an admonition against vainglory that fit in the developing context of the examination of preachers for proper theological preparation. For an English translation of the full text of Francis’s early Rule, see Francis and Clare: The Complete Works, ed. Regis J. Armstrong and Ignatius C. Brady (New York: Paulist Press, 1982), 107–35. 20. Nothing is known about this Franciscan, other than that he was, like Domenico, a friar from San Pietro in Muralto; see Luzi, Camilla Battista da Varano, 79. Since she approached him for confession, he would have been an ordained priest. 21. According to Boccanera, Opere spirituali, 12n4, this was likely a work of the fourteenth-century mystic Henry Suso (Heinrich Seuse) whose thinking underlies Varano’s Considerations on the Passion of Our Lord, in this volume at 225–44; see also the introduction to this volume at 35–36.

66 CAMILLA BATTISTA DA VARANO how to think. At the end of each one of the fifteen items on the Passion, the author instructed the reader to recite one Hail Mary, and then he began the next with these words: “I give you thanks, my Lord Jesus Christ, that you have done thus and so for me. . . .” It was a long and tedious thing. Even so, I took this wretched little book and committed myself to read it through devoutly, on my knees, before a crucifix, each Friday, and this I have done for many years.22 And at those fifteen Hail Marys, one said for each of the fifteen different articles, I tried always to shed a tear for each one of those prayers. And when I said that Hail Mary at the assigned point, more often than I expected, God gave me the grace to shed a tear. One Friday evening I was occupied until the eighth hour of the night, when my lord and father gave me permission to go to bed. And since it was very late and that meditation was very long and all the others had already been read, I was strongly tempted to leave the book aside for that evening and not to perform my usual devotion; and more than four times I deliberated whether or not to do it. In the end, God made me conquer myself, and I made my usual devotion. If you knew, my father, from what danger I was freed by those prayers, about an hour after going to bed, you would be amazed. If you ask me, I will tell you. For now, so as not to weary you with all these words I will leave it alone. But blessed is that creature23 who is not tempted to neglect what was well begun! I say this from experience, for I have undergone it myself. For the sake of brevity, let us return from whence we digressed. So powerful were the effects of this constant reading about the Passion that I no longer wanted to read it, but to contemplate it; and so, not only on Fridays but every day I wanted to contemplate it for some good space of time, and not following that written meditation, but following what it was that God deigned to inspire in me. And so bountifully did God bestow upon me the gift of devout tears that often I wanted to be able to say the rosary without tears, given my circumstances, for I lacked suitable places to pray.24 And this continued for three years before I decided to give myself completely to God. The cunning Devil, however, sought new ways to draw me away 22. Varano uses the term quaternuccio, here translated as “notebook”—quaderno, in modern Italian, with the suffix uccio, in this case apparently pejorative. “Notebook” is a term sometimes used to denote the family journals known as ricordanze, which were common among merchant and other elite families, for which see especially Giovanni Ciappelli, Memory, Family, and Self: Tuscan Family Books and other Ego Documents, Fourteenth–Eighteenth Century, trans. Susan Amanda George (Leiden: Brill, 2014). 23. creature: as elsewhere here and in her works generally, “creature” for Varano means a created living being or sometimes even a material object: anything, in short, that God has created. 24. This paragraph alludes to Varano’s extended reflections on Christ’s Passion, reflections that she would consider at length elsewhere, especially in The Mental Sufferings, in this volume at 171–92. Varano lacked suitable places to pray because, at this time, she was still living in her father’s palace.

The Spiritual Life 67 from this weeping, and suggested to persons I could not avoid nor hide from, since we lived together, that I was weeping due to some kind of worldly passion. That chatter and gossip stung my heart. Still, by the grace of God, I never let those who mocked me keep me from what I desired. I turned my back on them, my heart to God, and I kept to my own business. “Think well or ill of me,” I said in my heart, “to me it matters little.” And thus I managed over those three years, by the devotion that grew in me to the Passion of Christ, to consume only bread and water on Fridays. I made a vow to avoid anything sinful on those days, although sometimes, in my malignity, I broke that vow. On those days, too, I often scourged my entire body.25 And I also got up each night to say the rosary; and when out of negligence I did not get up, instead of just once, I said it twice. And now that I am a nun, I do not get up, and I do nothing well.26 Also during those three years, I fasted on bread and water on all the feasts of Our Lord and of Our Lady. There were weeks when for three days, and of these two in a row, I touched only bread and water. This occurred often. And now I never fast at all. But all these good works I did not only to profit there, in heaven, but even more so here, on earth. But this is true: when I came to the end of this long, devout, and tearful prayer, when I felt I wanted to be swept away by God, my soul was enrapt in such a state of tranquility and peace that I do not know at all how to describe it. But I know this: in that small space of time during which it was possible to say perhaps two Hail Marys, maybe more, maybe less, during that time my body had no need to breathe at all, as if it were dead, but my soul was in a state of total tranquility and peace.27 And for this reason, I said to God again and again, with all my heart, “My Lord, if you know or you see that by going into the world I would separate myself from you by even so much as the breadth of a hair, send not just one, but a thousand plagues upon me.” What I was saying was this: “If you knew that I might lose this meager connection to you that I possess at present.” I did not know if there was any other way to approach God; for aside from this little time of prayer that I have described, I spent all the rest of my time in playing the lyre, singing, dancing, promenading, and other such frivolities or childish and worldly pursuits. Devotions, friars and nuns were so annoying to me that I could not look upon them, and I mocked anyone who read devotional books. All I cared about was adorning myself and reading nonsense.

25. Varano writes faceva la dessiplina: used a scourge. 26. I do not get up, and I do nothing well: Varano here alludes to her current state of spiritual distress in 1491, at the time of her writing the present work. Such allusions continue in what follows. 27. Varano describes here a mystical state, likely a perception of union with God.

68 CAMILLA BATTISTA DA VARANO In these three years my heart was imprisoned always, and I often prayed to God that he might give me grace and set it free. But I could never obtain that gift by my prayers. But now listen to how it was that I was set free. O God, how generous you are, you who by a thousand ways always aids the soul that truly yearns to be saved. 5. Francesco da Urbino’s Preaching Inspires Varano’s Religious Vocation By God’s bountiful mercy, so that I might be brought from the world of darkness into the true light, there came to preach at Camerino that blessed soul, that true trumpet of the Holy Spirit, fra Francesco da Urbino (d. 1491), who now rests in peace.28 His words and teachings seemed in my soul to be thunder and lightning that struck it continually. For all throughout that Lent he roared that terrible mandate: “Fear God!” By that preaching, such love for God entered into my soul, such recognition of how I had injured and offended God, such fear of hell, such that if I had not learned from his preaching at other times that God was displeased by despair more than by any other sin, then truly and certainly, my father, I would have despaired of ever obtaining mercy. This one word that I have just written above, mercy, was all my hope and comfort amid my pain, for I never spoke of it to anyone. But day and night I gave myself to bitter weeping and tears of great contrition. And this fear of hell moved me to increase my efforts of prayer and meditation on Christ’s Passion: whereas before I meditated upon it and wept once per day, now I chose to meditate and weep twice per day, that is, in the morning and in the evening. And on Fridays I did something more extreme: either I ate only three or four little mouthfuls of bread and drank a little water, or ate nothing whatever the entire day. And on Friday night, out of reverence for Christ’s Passion, I slept little, never lying down in my bed. Truly I could say, I slept, but my heart was awake.29 Holding to my vow and praying often because of that fear of hell, I began to hear certain voices in my soul. They seemed to come from far, far away, but not so far away that I was unable to understand them clearly. These voices told me that if I wished to ward off hell, of which I felt so much terror and horror, that I should flee the world and become a nun. And a light was given to me by which I clearly saw that if, in my vanity, I chose to live in the world, I would bring about my own damnation. Those voices seemed more bitter than poison to me, because by nature I was otherwise inclined. And I strongly resisted, in my malignity still desiring to stew in the muddy swill of this world, offering various reasons why I could not 28. who now rests in peace: Another friar from San Pietro in Muralto, Francesco had entered that monastery by a notarial act dated September 19, 1465. See Boccanera, Opere spirituali, 16n1; and Luzi, Camilla Battista da Varano, 70–71, 81–83. 29. Song of Songs 5:2.

The Spiritual Life 69 assent to nor even consider this course in any way, especially because I did not feel my heart freed from those passions that must be completely stripped away from anyone who, in truth, desires to serve God. 6. Correspondence with Father Francesco As it pleased Almighty God, the only true lover and liberator of souls, the idea came to me of writing a letter to fra Francesco da Urbino as though, cunningly, out of concern for another’s salvation, not mine. And so I did—although the benefit would be to me and not another—without hope of receiving a reply. And I do not now remember whether I mentioned anything in this letter that would cause him to think well or badly of me, except for this: at the end of the letter I said this: Think of me in the peaceful moment when your mind is raised up to God.30 And I said this because I believed that all servants of God, at the end of their prayers, feel that same tranquility as I earlier said that I had done. And all the more so in his case, who seemed to me to be an angel of God, not a mere human. Inspired by God, fra Francesco replied to me by a very secret way and means, which was necessary so as not to expose me to scandal. He said that he would do as much as his position allowed, both publicly and privately, about that matter on which I had written him.31 And then he said these holy words to me: “My daughter, I pray that you will strive to keep your heart and body immaculate, as did that holy virgin Cecilia, until God provides you another way.32 And do not let yourself to be vanquished by the carnal and sensual passions that often pass through our minds: rather, strive to conquer yourself. Farewell.” Reading these words I felt I would faint, for they did not seem to be words but sharp arrows shot by God that pierced my heart. I knew that the preacher had never spoken to me nor seen me, yet he understood fully how my heart was held captive. I then told God, after I returned to my senses, “You, Lord have spoken to me through the mouth of this man, since I know that he does not know what is the state of my soul. And you say that I must conquer myself if I wish to be free. And this I intend to do.” And truly, my father, I had vanquished myself only three or four times—by not choosing to yield to what pleased or delighted me—before I was freed from 30. Memento mei in tranquilla sublatione mentis tuae. Boccanera suggests (Opere spirituali, 18n2) that Varano’s use of this Latin phrase might mean that Varano’s letter to fra Francesco was written in Latin. 31. These two sentences suggest that Francesco was sensitive to the plans Camilla’s father had for her, which at this moment did not include the profession of religion. It seems that he hoped to have some influence in the matter, and the context suggests that Giulio Cesare took the observant Franciscans seriously. See Simoncini, Studio critico, 3–5; and the introduction to this volume at 14–19. 32. St. Cecilia, known as the patron of music and musicians, is believed to have been martyred around 230 CE during the reign of Alexander Severus. Varano refers to the words attributed to Cecilia that were read in the old Roman Breviary: Fiat, Domine, cor meum et corpus meum immaculatum ut non confundar (“May my heart and my body be immaculate so that I not perish”).

70 CAMILLA BATTISTA DA VARANO those desires. Because of this I loved and relied on fra Francesco perhaps a little too much, although it was necessary, since because of him my love for what was false and worldly was transformed into holy and spiritual love. The great benefit the holy words he conferred was the achievement of this transformation. 7. Interior Debate over the Problem of Her Religious Vocation Just as God pressed his people who had been freed from bondage under Pharaoh to venture forth and sacrifice to him in the desert of Sinai,33 so he pressed my soul to profess a religious vocation. But my malicious nature resisted these precepts uttered by God’s own voice, and not assenting at all but rather strongly rebelling, found various excuses for not doing so. Especially it argued, “Who could release me from my father and his powerful hands?” Those hands held me so dearly and so tightly out of great love for me, that it seemed to me impossible that I could leave, even if I truly wanted to do so. O my God, O my God! What did you want to do with this false and whorish soul? What need did you have for me, my sweet Jesus, that you so insistently wanted me and sought me? What profit, what benefit have I given to you, my Lord? In what I write here, I remain silent about how many and what kind of offers34 he proposed to wrest me from my father’s powerful hands, because, reverend father, to remember them breaks my heart and in no way can I think about them, so greatly do they torment me. Infinitely patient and wise, God saw the hardness and pertinacity of my heart and decided to soften it by another means. On the eve of the Annunciation, he had fra Francesco give a sermon on the divine love the Virgin Mary felt at the moment of the Annunciation.35 Francesco spoke with such fervor and devotion that he seemed like a seraph, affirming that there was in just one spark of the love that the Virgin felt more sweetness than has been felt in the totality of all carnal loves. When that sermon was finished, I knelt before an altar and made a vow to the Virgin Mary to keep my whole being immaculate until God disposed of me otherwise, but on this condition: that I wanted somehow to feel a spark of the love that she had felt on that day. And I persevered in that prayer, with great fervor and longing, all day and all night. But since it was not suitable that so precious a treasure as one spark of divine love be placed in the impure vessel of my soul, God wished to purify it in the following way. 33. Cf. Exodus 3–6. 34. Offers (offerte): What offers did Christ make to Varano? The term used allows for the possibility that what is suggested is not merely a donation or gift, but perhaps a marriage proposal. Elsewhere in this text, Varano alludes to a spiritual marriage; see chapter 9, 74–77. 35. The eve of the feast of the Annunciation would have been March 24, 1479.

The Spiritual Life 71 On Holy Saturday, fra Francesco wanted to preach even though it was not customary, and against the will of the chief priests who were concerned for the many ceremonies that would take place in the cathedral church that day.36 Since such a sermon was contrary to custom, there were few persons in attendance. But she was there for whom God intended that sermon! The preacher asked everyone there to pardon him for preaching on that day, for he was inspired to do so in order to unburden his conscience. Since the following day was Easter, he wanted to speak of the many things that might prevent a person from licitly receiving communion. And he said many things, but that which regarded me was this: “Anyone,” he said, “who goes to confession without a true intention to leave behind all those things that are mortal sins and that give occasion for mortal sin, this person cannot receive communion.” Then I cried out in my heart, “O what a wretch I am! I have almost always received communion in this way, for never before this have had the intention or inclination to cast away my vanities and foolishness! This evening, when I examine my conscience, I shall accuse myself of this sin.” And so I did. Father Oliviero, who heard my confession said, “How long have you confessed and received communion in this manner?”37 I answered, “Almost always.” And he said, “My daughter, I do not want at all that you receive communion tomorrow. But rather think well on your sins and return next week so that I may hear your general confession.” And so I did, even though I felt shame and confusion in the presence of others for not receiving communion that Easter Sunday with them; for they were saying of me, “That is not without cause!” But it is true that Whoever does not give what causes pain cannot have what they hope to gain.38 And so it happened to me at that time. Having made that confession, by the grace of God I truly came to feel the contrition that I should have felt through all the days of Lent. It is true that because of a lazy conscience and little reflection I was not aware of every least sin, as 36. The day Varano refers to would have been Saturday, April 10, 1479. Apparently, the cathedral was for the convenience of the ruling family connected by a walkway to the Palazzo della Signoria. By “chief priests,” she and Francesco would have meant the bishop of Camerino and the cathedral priests who were members of the cathedral chapter and Francesco’s ecclesiastical superiors, and who were concerned about the day’s crowded schedule. See Boccanera, Opere spirituali, 2n5. 37. Father Oliviero, from Urbino, was apparently another member of the Franciscan community at San Pietro in Muralto, but little is known about him; see Luzi, Camilla Battista da Varano, 81–82. 38. Boccanera identifies this as a local proverb: chi non dà de quello che d[u]ole, non p[u]ò avere de quello che v[u]ole, meaning that “every aspiration requires sacrifice and pain.” See Boccanera, Opere spirituali, 22n8.

72 CAMILLA BATTISTA DA VARANO I would be now. But what I did not do then I had to do later, as you shall see. But it is enough that I did as much as I could know and understand. And so on the octave of Holy Saturday, in the church of San Pietro in Muralto, I confessed before Fra Oliviero and received communion.39 Then I spoke with my devout father fra Francesco da Urbino, with whom I had never spoken before. He asked me if I wanted to be a nun. I said, “No.” Then his face seemed to sadden and he said, “You have been healed, now sin no more. Go in peace.”40 And so, completely consoled, I went home. With my soul purified as described above, God’s message began to hammer me much more powerfully, delivered by voices that were no longer distant as they had been before, but close, indeed very close. They were so clear and distinct that sometimes I put my hands over my ears in order not to hear them, for in no way did I want to give in to them. But this was of no use, because I heard them nonetheless, since they spoke to the soul, not to the body. Whereupon, because of these voices, every time that I went to prayer I felt as though I was going literally into battle. And truly it was like going off to war, because there is no greater battle than the battle for one’s soul. Yet I never failed to go there, as was my custom.41 But on one particular occasion, the merciful spirit of God pressing me, and I even more firmly resisting, he threatened me and said, “Do what you wish! Go into the world, where in no way will you ever fare well!” Imagine, my dear father, how I reacted to these words! So I thought and thought, but in no way could I reach resolution, nor consent to being a nun. Then returning nonetheless to holy prayer—a Friday, I think it was, if I do not err—I proceeded to pray, and on this occasion such a mighty battle raged in my soul between “yes” and “no” that because of my great agony my body broke into a sweat. And then my free will, which had never lost its strength and vigor, spontaneously and unforced, like a judge sitting on his bench observing the cruel battle, delivered the verdict against me. And I chose to serve God with such fervor and courage that, if it had been necessary to suffer martyrdom on that account, I would have immediately chosen to do so rather than renege on this decision. And at that instant I was infused with desire to go to Urbino.42 I would never be content to be anywhere else. 39. That is, on Saturday, April 17, 1479. 40. A conflation and adaptation of two gospel passages. In John 5:14, Jesus says to the man he has healed, “See, you have been made well! Do not sin any more.” And in John 8:11, he says to the adulterous woman, “Go your way, and from now on do not sin again.” 41. This sentence is delightfully ambiguous: which was her custom, to pray or to leave her prayers undone? 42. The Clarist convent in Urbino, where in 1477, two years earlier, Elisabetta Malatesta (who had earlier ruled Camerino as regent for her son Rodolfo IV and her nephew Giulia Cesare, Camilla’s father) had died. See Boccanera, Opere spirituali, 118n19; and the introduction to this volume at 18–19.

The Spiritual Life 73 As a martyred body finds rest when laid in peace on a bed of roses and other flowers, so this decision put my martyred mind completely at peace. And I felt thereupon wholly at peace, wholly quiet, wholly tranquil, at rest and content.43 O my God, I ask you to help me and be present to me because now I must speak only of things angelic and divine. And give me grace, my sweet Lord, to tell with this fetid mouth and poisonous tongue the story of the miraculous graces you have conferred on me, though unworthy, to my confusion and shame. And so that you, my father, may say to me not once but a thousand times, “You have borne very well, my daughter, this and every misfortune you have suffered. What more could God do that he has not done?”44 And that is the truth! 8. The Decision to Serve God at the Cost of Life Being united to the divine will by the decision I had made, in just a few days all the waters of heaven cascaded down upon me, and the flood of God’s timeless and bottomless mercies engulfed all my sinful soul. Then God the loving Father went forth to meet his prodigal son, sweetly gathering him warmly in his fatherly embrace, and giving him the sweet kiss of his holy peace with his own mouth, and not just once or twice, but again and again.45 O heart of stone, why are you not breaking? What are you doing? Why do you still delay? For God, the supreme and true Good, could not desist from holding tight in his sweet holy arms my adulterous sinful soul. And this I say, in all truth, that many, many times I fled out of holy humility and humbly begged that he leave my soul and no longer hold it in his holy arms; at times I actually stopped praying altogether. But flight and prayer were of little use to me, for he never left me until his merciful Majesty no longer so wished. And sometimes I had walked away a good distance after I left prayer before my soul was returned to me. The sweet and loving words, all full of manna and honey, all full of exaltation, happiness, and joy that could stir and arouse a heart of stone, I cannot write,

43. In this chapter generally, and in in this paragraph specifically, Varano describes a process not unlike that of the “choice of a way of life” and the “rules for the discernment of spirits” recommended by Ignatius of Loyola; see his Spiritual Exercises, 71–78, 141–50. 44. Varano quotes in Latin not from Scripture but from the Good Friday liturgy in the Roman Missal; see Boccanera, Opere spirituali, 24n12, and Thoman, Worldly Princess, 143n113. While this is true, the quotation has longer roots in passages in Micah 6 and Isaiah 5 (and from some other scriptural tests), which were incorporated in a series of chants called Impropreria, or “Reproaches,” used in the Good Friday liturgy; the line Varano quotes, Quid ultra potuit facere Deus et non fecit?, is a paraphrase of Isaiah 5:4. 45. Cf. Luke 15:11–32. Here Varano artfully identifies herself and her experience of God’s grace with that of the prodigal son, while using male pronouns throughout.

74 CAMILLA BATTISTA DA VARANO because, as the Psalmist says, I treasure your word in my heart, so that I may not sin against you.46 But truly and surely I could speak these words from the Song of Solomon: My soul melted when he spoke;47 and those of the Psalmist: How sweet are your words to my taste, sweeter than honey to my mouth, and Your promise is thoroughly tested, and my sinful soul loves it.48 Thereafter I no longer remembered the fear of him I earlier possessed, nor did I remind him of even one sin of those I had ever committed. And truly, by words and by experience I understood that there had been fulfilled in me what the Prophet had said, None of the transgressions which he has committed shall be remembered against him.49 And thus he flooded and submerged me completely in love. 9. Christ’s Appearances as Father, Friend, Spouse And so, at my own expense I have learned that the fear of the Lord is the beginning of wisdom, that is, the beginning of the sweet savor of the divine.50 And as great as that fear is, so great is the taste of love that follows. And since the fear that I had—and that God relieved me of—was great and unbounded, so the sweetness of his love was great and unbounded. And so I loosened the bridle on the love that dwelled in my heart—that for many years, for fear of dishonor in the eyes of the world, by the reins of discretion I had with great effort tightly restrained—and let it go impetuously and furiously, and poured it all out, and bestowed it on my sweet spouse, blessed Jesus Christ. I have called him my spouse because he has revealed and given himself as such to me in my soul: sometimes in the form of most loving father; at other times, with great familiarity and intimacy, in the form of a close friend and companion; but most often, in the form of a cherished spouse. And when God reveals himself to the pilgrim soul in the form of a spouse, I believe, with the little experience I have had, that this is the sweetest and finest gift that in this mortal existence God could confer or give. If that sweetness had endured, I would have wished never to die, because it seemed that I had already achieved eternal life and paradise itself in this world. There could be no greater 46. Psalm 119:11 (Vulgate 118.11). 47. Song of Songs 5:6 (Douay-Rheims). 48. Psalm 119:103 (Vulgate 118.103); and Psalm 119:140 (NIV; Vulgate 118.140). In the latter case, Varano modifies the Vulgate text (118:140), substituting for servus tuus (“your servant”) the variant anima mea peccatrix (“my sinful soul”), which personalizes and feminizes the sense. 49. Cf. Ezekiel 18:22. In quoting this verse, Varano personalizes it, replacing the plural pronoun with the singular, while retaining the masculine gender. 50. Cf. Psalm 111:10 (Vulgate 110.10). Varano adds the phrase “that is, the beginning of the sweet savor of the divine” to the scriptural “the fear of the Lord is the beginning of wisdom,” amplifying it considerably.

The Spiritual Life 75 difference between this experience and paradise than between a partial payment and full compensation; except that paradise is certain to last eternally while this experience of paradise on earth may at any time be lost. But alas, this is no small difference—but rather, great and infinite. And so, seeing how I am loved so passionately, and knowing most certainly that in me there was nothing but sin and iniquity—since where the Sun of justice, Jesus Christ resides, there the light of truth is clearly seen—I was astonished and quite amazed. One day, for that reason, with profound humility I said to him, “O Lord, I know well that demons have the impudence to blaspheme against you, and even more, they boldly call you a lover of iniquity. I pray you, my Jesus, do not let yourself be called a lover of iniquity because of your love for me. I am nothing other than profound iniquity and yet you so delight in me. What else can they call you, if not that you are a lover or iniquity?” Then this sweet God replied to me kindly and said, “My daughter, know that I am no lover of iniquity and I do not delight in iniquity. Rather, I greatly delight in the innocence in which you were born, and in which you now remain.” I was so ignorant of spiritual language that I did not understand what this innocence was of which he spoke. But when I was in Urbino, finding in a book that word used in reference to another soul to whom God had given that grace, I asked, “What does it mean to say ‘I restore you to your original innocence?’ ” And those true servants of God explained that it meant this: that “I forgive you your sins, freeing you from all guilt and from all punishment.” And so then I knew that my sins had been forgiven me, both as to guilt and as to punishment. Up to that time I had thought that this innocence was some beautiful thing given to my soul, but I did not know what it was. And the blessed Christ added, “You see that my delight is in myself and not in you, because it is I who put this innocence into your soul, and it is mine and not yours. Because it is in myself and not in you that I find love and delight.” And here he explained to me at length fully that he loved and delighted only in himself, and of himself, in heaven or on earth, that is, however much of himself he placed in others, and no more; because nothing outside of him or without him is lovable, nor delightful, neither in heaven nor on earth. And thus he freed me from pride and vainglory. O my father, the more I speak about this matter, the more there will be to say; and when I have spoken and spoken again of what it was like, I shall still have said nothing. It is enough that you can clearly comprehend what great peace and tranquility, what sweetness and love, what trust and intimacy I experienced in that holy, spiritual jubilee, when I found myself again and again in divine conversation, in the loving arms of the celestial spouse, in the love and intimacy of the blessed eternal Father, and in the grace and consolation of the Holy Spirit. But O! that most pleasant season, delightful and serene, has become for me terribly stormy, dark, and dismal! O incomprehensible peace which exceeds all

76 CAMILLA BATTISTA DA VARANO understanding, for me, you have been transformed into mortal combat! O ineffable sweetness, you have turned, for me, into harsh bitterness and venom! O love that slays my soul, how you have become, for me, cruel hatred! O friendship, O unfathomable intimacy, how much you have become for me discord and enmity! O sweet embrace, how far you have let me fall from the heights of sublimity into the depths of hell! Alas, what a terrible fall this has been! I would not be surprised if all your bones were broken, my miserable soul. Now weep, now sigh, and say: The city sits in sadness like a widow with tears on her cheeks, and there is no one to console her.51 My friends have all departed me at once and abandoned me to my desolation; all day I am consumed with sorrow.52 O that my head were a spring of water, and my eyes a fountain of tears, so that I might weep for my desolation, my widowhood, my misery?53 Woe is me, the crown has fallen from my head.54 My eyes shed streams of tears, because I have not kept immaculate the divine love of my heavenly spouse.55 May heaven and earth weep over me. May all creatures who have reason weep over me. Weep, my most beloved father, if your heart is not made of stone, over your disconsolate daughter, and see and consider, as I said, if there is any sorrow like my sorrow, if there is any sorrow like my sorrow.56 This was, and still is, that hidden pain that for so long has torn my heart asunder. Now I show it to you, now I unveil it to you because I can no longer conceal it, I can no longer hide it. Heal it if you can; if not, show me compassion, and so grant me some relief. I have no more patience. I can no longer endure it. I feel worn to the bone from the pain. I am intoxicated by the liquor of pain and bitterness, and am nearly mad, cast outside myself. I do not know what I am saying or doing, so if my words err in any way, pardon me, for I have been judged:

51. Cf. Lamentations 1:1–2, paraphrased and modifed. 52. Boccanera, Opere spirituali, 29n5, identifies this passage as Lamentations 1:13, which is correct for the last phrase: “All day I am consumed with sorrow.” In Worldly Princess, 146n121, Thoman suggests Job 19:19, which resembles the first, “My friends have all departed me at once and abandoned me;” as does, oddly, Terence, Eunuchus 2.2: omnes noti me atque amici deserunt. 53. Cf. Jeremiah 9:1, Varano substituting for the final phrase (“the slain of my poor people”) the more personal and passionate “my desolation, my widowhood, my misery.” 54. Cf. Lamentations 5:16, Varano personalizing the biblical passage, substituting “my” mei for “our” nostri—thus my, not our, head. She also omits the second half of the verse, which reads “woe to us, for we have sinned.” 55. Cf. Psalm 119:136 (Vulgate 118.136), which Varano modifies to fit her message, writing: “because I have not kept immaculate the divine love of my spouse,” where the original reads “because your law is not kept.” 56. Another reference to Lamentations 1:12. Varano alters the passage, reiterating the final phrase.

The Spiritual Life 77 As she glorified herself and lived luxuriously, so give her a like measure of torment and grief.57 10. The Gift of the Three Lilies and the Vision of Christ Now let us return to the story that was begun. And I will speak, as I promised, of the progress of my spiritual life as it occurred until the time that my tribulation began, with the greatest truth and plainness, as I have done until now. By the grace of God, he who is the flower of the field and the lily of the valley, and who pastures his flock among the lilies,58 to give me a sure sign that he had been in my soul, he has left me three fragrant, verdant lilies. And the first lily was this: a hatred of the world so great that if someone had spoken to me and given me the choice, “Which do you want? Either to remain in the world as empress of the whole world with an assurance of salvation, or to go into religious life at the risk of being damned?,” truly, my father, with a ready spirit I would have chosen immediately to enter religious life at the risk of being damned rather than stay in this world amid all its pomp and glory, even with the certainty of salvation. And this is all because of the great hatred that I had for it, as it did not seem to me to be the world anymore, but rather what it was and what it is, an inferno here in the world and the precursor of the hell that is eternal. And so it is, although some will deny it. The second lily was this: a heartfelt humility, for truly I confessed and believed with all my heart that there was not in all the world a greater or more wicked sinner than I, and that the greatest mercy that God could ever bestow would be to save me; and equally, that if he were to act according to the strictures of justice, he would damn me. And the more graces and gifts he gave me, the more utterly vile I considered myself. And this grace has always made me think of all his gifts and graces as debts, not as assets. And that is the truth—he, who is himself truth and love, has shown and taught me so. The third lily was this: a burning desire to suffer pain to such an extent that if God had wanted to give me paradise without suffering pain, I would not have wanted it. And I told him and begged him with sweet affection: that if all the love that he had shown and was showing to me was real and not an illusion, that he should give me this sign of its truth, that I would be clothed in that garment in which his beloved Son was clothed—that is the garment of suffering pain in this world.59 This sign was declared and promised to me so often that on more than four occasions I feasted upon it. 57. Revelation 18:7. By allusion, Varano equates her own punishment with that imposed on the whore of Babylon. 58. Cf. Song of Solomon 2:1, 2.16. 59. In these sentences, the meaning of Varano’s often repeated phrase mal patire becomes clear. She does not mean merely to “suffer” or “endure” pain” or “mistreatment,” but rather to suffer exactly as

78 CAMILLA BATTISTA DA VARANO Then I was suddenly struck by an illness from which for some thirteen years I have not recovered, but have borne so willingly that you would not believe it— except for this past year in which it seemed that I could endure it no longer. But at first I was quite content, for this reason, that I glory not in myself, but in the Lord: for my hope is from him.60 And like another Job, afflicted by a cruel and mortal infirmity in my body, I sang psalms and thanked God in my heart. After seven months in which I was close to death, I got up from bed; and fra Gregorio, who now triumphs gloriously in heaven, if what has been said is true,61 counseled me to meditate on the life of Christ on the rosary of the Virgin Mary, which took me three hours. This contemplation brought me so much consolation and sweetness that I did not know how to exit that state, nor could I. To my mouth everything tasted of honey, tasted of sugar, of the most flavorful and delicious manna;62 and all my meditations seemed to be not of what had already happened, but of what was bodily present, for I heard the words and saw the actions of the glorious Virgin and the baby Jesus, and I walked with them on their wearisome journeys. But when contemplating the Transfiguration of Jesus, such lofty and great things were conveyed to me that now I cannot even hear the word “Transfiguration” without rejoicing within. And following the Psalmist’s command to taste and see,63 now that I had tasted, there came to me such a desire to see that Transfiguration that all my prayer was nothing but a constant longing to see his face, most serene and loving, while the fields of flowers and roses all summoned me to view his beauty; and when I saw the starry heavens, longing still more intensely I said in my heart, The heavens are telling the glory of God, and the firmament proclaims his handiwork.64 O my sweet Jesus, if the works of your hands are so beautiful, then how resplendent must be your face? Show yourself to me, show yourself to me, my Jesus had done in the Passion: to suffer torment in total solitude, in the absence of assistance, sympathy, or consolation, either from God or from others. She makes this point again in other works, and at length in The Mental Sufferings, included in this volume at 192. 60. Psalm 62:5 (Vulgate 61:6). 61. who now triumphs gloriously, etc.: a commonplace said of saints. Fra Gregorio has been identified as a Franciscan named Giorgio Albanese who had served as a soldier under Francesco Sforza before conversion in 1445 under the influence of the preaching of San Giacomo della Marca. He joined the order that same year and died in 1495. See Boccanera, Opere spirituali, 31–32n6; Bracci, Autobiografia,126n28; and Thoman, Worldly Princess, 147, 225. 62. Here, as in chapter 3 (at 63–65), Varano anticipates discussion of the use of the senses in religious meditation characteristic of Ignatian spirituality. For Ignatius’s recommendations on application of the senses to meditations on hell, on the Nativity, and on Jesus’s journey to Jerusalem and the Last Supper, see his Spiritual Exercises, 32–33, 54–55, 81–86. 63. Cf. Psalm 34:8 (Vulgate 33:9). 64. Psalm 19:1 (Vulgate 18.2).

The Spiritual Life 79 blessed Lord. Why do you let me languish so? You alone are my life, my hope, all the love of my heart and of my soul. Why do you hide yourself from me, why do you conceal from me your holy face? I spoke these and similar words. Then I no longer fled from him, but eagerly I ran after the fragrance of his ointments, saying to him, your breasts are sweeter than wine, and the fragrance of your ointments excels all perfumes.65 Let him kiss me with the kisses of his mouth.66 Then, having made me suffer this desire for six months, he satisfied me in this way: I had asked to see his glorious face and he showed me his back. And so sometimes I have said in jest, “This Jesus Christ turns everything backwards for me.” But truly at that time I was heard and understood backwards, but answered forwards, and so remained completely satisfied and content. Now hear how Jesus revealed himself to me. One day when I was at prayer and having felt clearly that he had been in my soul, when he wished to depart from it, he said to me, “If you want to see me, look at me.” And like a person who when departing from another turns his back and goes on his way, just so did he to my soul. When I began to see him, he was already more than six paces away from me and continued walking away through a long room.67 At the far end of that room was a little door, like a door to a room. As I continued to watch as he bent his head, due to his height, and went through the door. And then I saw neither him, nor the room, nor the door, any longer. And so I saw him from the back and not from the front. He was dressed in the whitest of garments—such a whiteness is not found in this world—which reached to the ground. At the bottom of the robe I glimpsed a band of gold letters, as tall as a finger, which I was unable to read because I was too distant and he was walking away steadily and did not stop. His robe was tied tightly with a solid gold belt more than two fingers wide. He was a head taller even than other tall men. His long hair seemed to be golden, reaching down almost to the belt, and somewhat curly; but I could not see the top of his head, and so could not say if he wore a crown or diadem or a garland of flowers and roses. He did not want me to see that—perhaps he wore something so beautiful on his head that I was not worthy to see. But so much was conveyed by that golden and copious hair 65. Varano weaves together phrases from the Song of Solomon, adjusting pronouns as she requires. As standard English translations vary from these texts considerably, translation is directly from the Vulgate. The first passage is based on Song of Songs 1:4 (Vulgate): in odorem unguentorum suorum. Here Varano changes the pronoun tuorum in the original text to suorum, to match her meaning. The second consists of fragments from Song of Songs 1:1 (Vulgate): Meliora sunt ubera tua vino; and 4:10 (Vulgate): et odor unguentorum turum super omnia aromata. What is remarkable is Varano’s appropriation of the voice of the male bridegroom in describing her own beloved, who is Jesus, especially as her description of mystical marriage with Jesus follows in this section of The Spiritual Life. 66. Song of Songs 1:2 (Vulgate 1:1). 67. Boccanera, citing his predecessors, suggests that the long room in Varano’s vision alludes to a reception hall in the Varano palace; see Boccanera, Opere spirituali, 33–34n16.

80 CAMILLA BATTISTA DA VARANO spreading over those large and well-proportioned shoulders, casting light and shadow upon his glowing white robe, that it was a wondrous thing! In those two and a half years68 that I remained willingly in the world, I received many graces and gifts from God that I shall not record here. It is better to say little about much than much about a little; and I feel better doing so. But my dear father, you should know for certain that at that time, and during that period, as you will clearly see, I came to know all my future troubles and afflictions, so that I might become prudent and patient. But alas, unhappy wretch, I became neither one nor the other, but behaved like a dumb beast. And so I could do nothing but lament and say, Is it nothing to you, all you who pass by on the road of divine love? Look and see if there is any sorrow like my sorrow.69 This unhappy soul who once was the spouse and companion of God in the highest and had lain among crocuses in his embrace is now the dung of the stinking devil.70 11. Varano Enters the Convent at Urbino (November 14, 1481) There came the fullness of time—because for everything there is a season71— during which I was afflicted and tested to see if I was made of gold or lead, and tried by infirmity, temptations, threats, and imprisonment; and to everything, with the help of God, I responded with his currency—that is, by spurning enticements and eagerly embracing the infirmities and the threats. God wished, as he had promised me, to free me completely from the Egyptian slavery of the world and from the hand of the powerful Pharaoh.72 For two and a half years his heart had been hardened, he who with his own mouth said that if he had not feared the scourge of God he would never have permitted me to enter religious life.73 And so, having despoiled Egypt (that is, loaded and laden with spiritual graces and treasures) and with dry feet74 (that is, without any weariness or anxiety), I passed through the Red Sea—that is, the swollen pomp of the world 68. That is, from 1479, when she had the vision of Jesus she has just reported, until November 14, 1481, when she enters the Urbino convent. See Boccanera, Opere spirituali, 34n17. 69. Lamentations 1:12 once again, Varano inserting the phrase divini amoris (“of divine love”) after per viam (“on the road”) in the Vulgate text. 70. This unhappy soul, etc.: As translated here directly from her Latin, Varano substantially alters and amplifyies Lamentations 4:5: “Those who feasted on delicacies perish in the streets; those brought up in purple cling to ash heaps.” 71. Ecclesiastes 3:1. 72. That is, from servitude in the worldly ducal court in Camerino, and from her father, whom she again identifies (as before at 70) with the Pharaoh who held the Israelites in bondage. 73. he who with his own mouth, etc.: Varano writes a Latin passage is not scriptural except for the image of the “scourge of God,” for which cf. Isaiah 10:26. 74. with dry feet: alluding to Exodus 14:22: “The Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left.”

The Spiritual Life 81 and the signorial court (which truly seems red, for it is beautiful to the eyes like the color red, but which is not beautiful in truth, for it is only the smoke and flame of burning straw, which is quickly consumed). And looking back, I saw Pharaoh and all his soldiers submerged in the sea—the devil, that is, with all his snares, vices, and sins. And so, I arrived at the desert of holy religion, that is, in the sacred convent of Urbino, with you present, with you as a witness. And truly, my father, I was so content when I saw that I had fled from the world and from its snares, that I could have said with the prophetess Miriam, Let us sing to the Lord, for he is gloriously exalted; horse and rider he has thrown into the sea.75 It may be that others leave the world with the same heartfelt fervor as I did, by the grace of God—or perhaps with more than I did, but I do not believe it could be. Do not be dismayed if I have in some way taken upon myself the dignity and stature of the Jews, the chosen people, upon whom God showered so many gifts and benefits, for I do not know who else I might compare myself to signify the countless blessings I have received from God—but I can be likened to the Jews even more for my infinite obduracy and ingratitude.76 12. The First Two Years of the Religious Life, and Return to Camerino Up until now I have told the story of my spiritual life in the worldly state in which, by the intercessions and merits of the glorious Virgin Mary, to whom I had prayed, I felt a spark of divine love. It was truly but a spark in comparison with the essential fire of love in eternal life. Nonetheless it was so powerful that I could not bear it anymore, nor could I contain it any more, nor did I want to any longer. So again and again I said, “No more, no more.” Now I will tell of what followed thereafter, when I had clothed myself in the sacred habit of the Order of Saint Clare. As in the desert of the world one hears the songs of birds, and sees beautiful flowers, and happens upon the secret lairs of animals as Ubertino said,77 so in the holy convent of Urbino I found the sweet song of devout prayer, the beauty of good 75. Cf. Exodus 15:21. 76. An anti-Judaic comment, typical of the era: Varano likens herself to the Jews in that they received many benefits from God, but also because, like them, she has been obdurate and ungrateful. In the latter characterization, she adopts anti-Judaic tropes common in the twelfth century and beyond. See for a modern translation of one key example, Peter the Venerable, Against the Inveterate Obstinacy of the Jews, trans. Irven M. Resnick (Washington, DC: Catholic University of America Press, 2013). 77. Varano here echoes the work of “Ubertinus,” who is Ubertino di Casale Monferrato (1259–c. 1329), one of the leaders in the Spiritual branch of the Franciscan order in Tuscany and the author, in 1305, of Arbor vitae crucifixae Iesu. The work, which circulated in manuscript with the first printed edition published in Venice in 1485, advocates a literal interpretation of the Rule of St. Francis. The

82 CAMILLA BATTISTA DA VARANO example, and the secret lair of divine graces and celestial gifts. And since I was being moved and pressed by the Holy Spirit, there came to me a holy desire to enter the interior desert,78 that is, the secret inward anguish of the heart of Jesus. Then, I refused from my heart every sweetness of the heavenly manna, and not because of a distaste for it, like the chosen but ungrateful Jewish people,79 but out of holy humility, deeming myself most unworthy of that manna that for me would have been more a burden than a benefit. With an honest and pure heart I begged God that he feed, fill, and satisfy me with that bitter and poisonous food of his doleful Passion, for this alone did my soul hunger and thirst; that alone did I ardently crave, desire, and seek, and for no other thing, and could only say with the beloved spouse of the Song of Songs, My beloved to me is a bag of myrrh that lies between my breasts.80 Then I resolved to spend all my time during prayer in meditation on the Passion of Christ and I wished no longer to meditate upon or think about anything else. And I exerted all my mind’s strength to enter the bitter sea of the mental anguish of the heart of Jesus and there, if I could, to drown myself. Now it is no wonder that I came to desire to enter into your heart, O good Jesus, since upon it, since the time when you first showed yourself to me, my name had been written in letters of gold. O how splendid did those letters of gold, large and antique, look on your vermillion heart: I LOVE YOU, CAMILLA.81 And all this you revealed to me, O good Jesus, wherefore I marveled greatly that you loved me so. Then you, in response, said that you could not do otherwise since you bore me inscribed on your heart; and raising your glorious arm, you let me read the words there written. O my miserable soul, why don’t you take a little comfort remembering so great a blessing as the love of your cherished Christ? But I know that you will say: “I cannot, because all these memories are no comfort to me; rather, they are sharp-edged arrows that pierce me to the heart.” And so I cannot cease from saying, Is it nothing to you, all who pass along the path of divine love? Look and see if there is any sorrow like my sorrow.82

passage represents Varano’s sense of Ubertino’s work, but no particular passage can be identified. See Boccanera, Opere spirituali, 37–38n1; Bracci, Autobiografia, 131n34, referring to 92n33. 78. Exodus 3:1, a reference to the wilderness near Mt. Horeb to which Moses led the Israelites, and where God appeared to him in the burning bush. 79. Another anti-Judaic aside; see 81 note 76. 80. Song of Songs 1:13 (Vulgate 1:12). 81. Remarkably, in Latin capitals: EGO TE DILIGO CAMILLAM. 82. Lamentations 1:12; but as in chapter 10, with the words divini amoris added; see 80 note 69, etc.

The Spiritual Life 83 Now, to return to my story, I continued in such desires and prayers during the two years and perhaps six months that I stayed in Urbino.83 Then I returned to Camerino. During this time, by the wondrous grace of the Holy Spirit, I was admitted to the hidden nuptial bed84 of the myrrh-anointed heart of Jesus—the one true sea, most bitter and virulent, which no mind, whether angelic or human, can fathom. And many times I would have been drowned and consumed in that sea, if the mighty divine hand had not saved me; for I could no more endure such bitterness than the sweetness of his divine love. And I said, “No more, no more, my Lord. I can endure no more. I am drowning because this sea has neither end, nor bottom.” Then God no longer seemed to me the paradise he had been before, but his whole being seemed to me a cruel inferno. And so often in my holy simplicity and confusion I called him “Hell,” and by no other name, because no other name than hell seemed to suit him. About this matter, I will say no more now because I shall speak of it elsewhere. But I do not wish to omit this: although as much of his mental anguish as I could bear was revealed to me, and as much of the forgiveness of the Holy Spirit as my soul was capable of receiving; yet, in comparison to all that there was of this anguish and this forgiveness, I understood only as much as a grain of sand in relation to the heavens and the whole earth and even less—if it were possible to understand less. During those two years that I was in that holy and blessed convent in Urbino, my soul, by the divine illumination of the Sun of justice, marvelously flourished and sprouted various holy desires acceptable to God, so that I could truly say that flowers appeared on the earth.85 But above all the blossoms that branched and flowered with sweet fragrance was that verdant lily that had already been planted at the beginning of my conversion, in the sterile ground of my soul: that is, the burning desire to suffer evil.86 During that holy time, this lily, more than any other, was tended by the royal hand of the true king Ahasuerus, the blessed Christ Jesus.87 He cultivated it and 83. Toward the end of this stay in Urbino, in January 1484, she would have made her profession of vows. 84. Varano writes that she was introdutta nel secretissimo talamo del mirato core de Iesù, that “sacred bed” perhaps also translatable as “altar.” Commentators suggest that this bed, or altar, was the experience of the mental anguish—hence the reference to the “myrrh-anointed heart” (mirato core), or “sorrowing heart”—of Christ in the Passion; see Boccanera, Opere spirituali, 39n7; and Thoman, Worldly Princess, 151n152. 85. Song of Songs 2:12. 86. suffering evil: mal patire, “to suffer evil,” a phrase Varano uses often; for which see 77–78 note 59. 87. Ahasuerus, the Persian king in the book of Esther, his queen, who convinced her husband to protect the Jewish people, here likened to Christ.

84 CAMILLA BATTISTA DA VARANO weeded it, and with the waters of his mental anguish he so furrowed and irrigated it that, although at that time I repeatedly stared death in the face, nevertheless I prayed often to God saying, “O my Lord, when will you lead me to those rich pastures, to those pleasant gardens of suffering evil, where your favorite, chosen88 sheep are fattened? O my Lord, you have long delayed in giving me what you promised me, swiftly, strongly, and promptly. My Lord, I can no longer have patience because of my many sins. Do not hesitate to give me what you promised.89 Do not deprive me, my Lord, of so great a good.” Then followed the tribulation of my bitter profession,90 which shook and distressed everyone, both those inside religious life and those outside—friars and nuns, nobles and laity. Out of prudence I do not write about it and how it happened: I do not want anyone to think that I am saying something that I do not.91 This much I shall say: although it is true that my profession caused turmoil on earth, do not doubt, my beloved father, that in heaven the angels celebrated and rejoiced. I do not say this based on hearsay, for I have known and perceived it; and had I been in paradise, I would have seen it for certain. Nor do I believe that such rejoicing was on my account, but rather I believe and firmly hold that the celebration was for the future benefit of this blessed convent; because my profession would spur a glorious, angelic bounty of others who would leave the world behind to enter it.92 And so it was proper and fitting that the devil would sow turmoil on earth over that for which the angels celebrated in heaven. And note this: in that year of my tribulation [1483–1484], and not without divine dispensation, you were elected vicar, not having held that title for some years before, nor would you hold it again until many years later.93 For the allknowing God wished that, just as by his goodness and grace you were present at 88. chosen: a term Varano uses often, as she does the term “elect,” in both cases signifying those whom God has summoned as his special followers. Earlier in this work (see 81–82), and elsewhere, where Varano refers to the Jews as the “chosen” people, a biblical concept, the term has the same meaning. 89. Do not hesitate: Varano writes Non te pentire de darme quello che me hai promesso, where non te pentire has more the sense of “do not hesitate” than the literal “do not regret.” 90. A religious profession is the admission of a man or woman to a consecrated life marked by the taking of vows. Varano’s profession is “bitter” to those around her who opposed her choice, although not, of course, to her. 91. Here it appears that Varano’s decision was met by general and heated disapproval. In Worldly Princess, 152n155, Thoman suggests that Varano refers to the scandal that would ensue when a highranking noblewoman like herself made her profession in so austere a religious institution as an observant Franciscan convent. 92. That is, that her profession would lead to a “bounty” of other vocations, sisters “taken” from the world to live in the convent Varano would enter. 93. Domenico da Leonessa was elected to the office of Provincial Vicar of the Marches in 1455, 1458, 1483, 1484, and 1497; see Casagrande, “Domenico da Leonessa.” He was also elected Provincial

The Spiritual Life 85 the beginning and origin of my salvation, so you would be present at the middle and at the end—that is, in the midst of my tribulations and anxieties, and at the end of this process of self-reflection that I have been undergoing since September [1490] and continue to undergo until this moment. And it was fitting that you and no one else was vicar at that time, so that he who had been the cause of so much good also witnessed the distress that engulfed the whole province, and its friars and nuns, and lords and ladies. For it is quite certain that, just as you were not a stranger to its troubles and tribulations, so also God wanted you to witness all the good works that are done and ever will be done in this holy convent. And although you did much that at that time that did not come to pass, yet God wished—whether you so intended or not—that you were he, and no one else, who by your authority and standing enclosed us here and established this holy convent.94 So flee Camerino if you please; yet never in all the world have you done so much good or borne so much fruit and profit as here in Camerino. And for this reason the devil, knowing how much you harmed him by founding this convent, instilled in you a hatred of it, impelling you to flee. With filial affection I have written these last words. Out of obedience to your reverence and to the papal authority conceded to you, being transferred to this convent along with the other reverend mothers, I was not unaware, but rather understood well, that it pleased the divine Majesty that I return here for my greater well-being and consolation; but he wished to give me another sign that was more lofty and clear, which was this. It was not the first Friday but the second,95 if I remember correctly, after we had entered into this convent, that sister Costanzia, whom you knew, was spinning near the fire and I was sewing.96 She began to sing that hymn that opens, “Soul blessed by the high Creator . . .” and I began to sing along with her.97 When she came to these words, “look at those hands . . . look at those feet . . . look at that Vicar in September 1490, replacing Pietro da Mogliano who had died on the preceding July 25; see Boccanera, Opere spirituali, 41n10, 42n11, and Bracci, Autobiografia, 134nn37–38. 94. Varano implies here that Domenico was not inclined to accede to Giulio Cesare’s plan to hand over the monastery he had purchased in Camerino and refurbished for occupancy by Varano and other Franciscan sisters, but that God convinced him to do what needed to be done to establish the convent and properly enclose the sisters (as was required by the Rule of the Order of Saint Clare). 95. January 16, 1484. 96. Little is known of this sister. Based on a notarial document, in which she witnessed a contract on behalf of the monastery, Costanzia was still living in 1510; see Boccanera, Opere spirituali, 43n13. 97. The hymn, or lauda (a form of vernacular sacred poetry or song common in late medieval and Renaissance Italy) was written by Jacopone da Todi (c. 1230–1306), a Franciscan friar from Umbria; see Poesie scelte da Fra Jacopone da Todi, ed. Bartolomeo Sorio (Verona: Vincentini e Franchini, 1858), 18–20. In the early eighteenth century, this hymn was misattributed to Caterina Vigri (Caterina da Bologna, 1412–1463), a member of the Poor Clares, whose devotional work Le sette armi spirituali

86 CAMILLA BATTISTA DA VARANO side, etc.,” I could take no more of it. I passed out into the arms of a sister who was at my side. They thought it was nothing other than a bodily illness, as I often suffered such attacks. Nonetheless, this time it was spiritual, because my soul was at that moment enrapt in that mystery when the grieving Mother held her dead Son in her maternal, disconsolate embrace. I was there and I heard the piercing cries of lamentation of this heart-stricken Mother; and I heard the love-struck disciple Mary Magdalene, heartstruck, call out, “My Master!”; and I heard the beloved disciple John weep bitterly and say, softly sobbing, “My Father, Brother, and Master;” and I heard as well the lamentations of the other devoted Marys.98 I remained in that condition from a little before Compline until one hour or more into the night,99 and I would have remained so through all of that night had I not with great effort and determination returned to myself, in order to avoid inflicting more pain on the other sisters; for as long as I was in that state I heard the sisters sometimes fairly well, and sometimes very little. But when the cries of the glorious Virgin intensified, I was aware of nothing whatsoever in this world, and I felt then that my soul nearly left my body. And my eyes shed some tears every so often when I heard the things that were said and done around me. Then, returning to my senses, I found myself so exhausted and distressed that for fifteen days my body seemed to have just come forth from the grave, so changed and transfigured was my appearance. Before this happened, I thought very little or not at all about that mystery, that is, when the Virgin Mary held her beloved, dead Son in her arms, but rather all my mind was occupied with the image of Jesus crucified and when he prayed in Gethsemane,100 which pleased me more than any other mystery. From that time until now, I have been devoted constantly to the mystery of the Deposition.101 He left me this true sign, that for two years or more I could not bear to look at the crucified Jesus, neither could I look at ladders, hammers, nails, or pliers, and I don’t remember during that time seeing such tools at all. This was the sign, I say, that was given to me, so that I would know that God was pleased by my return to Camerino. (The Seven Spiritual Weapons) influenced Varano. See Boccanera, Opere spirituali, 43n14; and for Vigri and Italian editions and English translation of her work, the introduction to this volume at 16–17. 98. The Marys said to have been present at the Crucifixion include, beside Jesus’s Mother Mary and Mary Magdalene, also Mary of Cleophas [Clopas]; and perhaps Mary, the mother of James and Mark, and Mary Salome. 99. From about sunset, for another hour or two. 100. Gethsemane: an iconic location in the narrative of the Passion of Jesus. A garden there, at the foot of the Mount of Olives in Jerusalem, is the spot where Jesus prayed, according to all four gospel accounts, just before his arrest. It has been depicted in countless works of art. 101. Deposition: the removal of Jesus’ body from the cross, another iconic episode in the Passion story. It was likewise a recurrent theme in Christian devotional art, especially in the sixteenth century.

The Spiritual Life 87 Is it nothing to you, all you who pass along the path of divine love? Look and see if there is any sorrow like my sorrow.102 13. Visit of the Blessed Pietro da Mogliano Just as the Hebrew people were baptized by water and fire, according to the apostle,103 so my soul desired, following this image, to be baptized first in the tears of contrition and devotion, and then in the divine seraphic fire. Now hear in what manner and by what means God chose to baptize my soul with fire and to purify it from the guilt that I had acquired during my earlier tribulations, and to give it new gifts and graces. The year of my tribulation in which I was bitterly afflicted having passed— God had arranged that suffering for my benefit and salvation, and not to punish any sin of mine, as you know, but rather because he wanted this convent placed under the title and Rule of the Poor Sisters of Saint Clare,104 as it is at present— by the grace of God there was elected our pastor and provincial vicar Pietro da Mogliano, that glorious soul, that holy soul, that saintly and in truth blessed soul for the miracles he performed when alive and is performing after his death.105 When he came to our convent, he said to me in the presence of many of the sisters, among other things, “Sister Battista, prepare yourself, because I want to hear your confession before I leave.” I quickly replied, “No, no, I have no need to confess.” He said, “I am inspired to do this; I want you to confess, I say. I know that you need it.” And when I kept saying I would not, he sent the sisters away and said, “Come here. I am inspired to do this. Why don’t you want to make your confession?” I said, “Because I don’t want to confess. I don’t need to.” He seemed taken aback a little and quietly said, “I don’t approve of this response. Think better of this.” And he left. O my father, how kind you were to this fool! A day or so after he had left Camerino, I ate my heart out, saying to myself, “I was a brazen fool to reply in that way to the father vicar. Truly I want to confess to him when he returns.” And so I wrote to him, begging him to pardon my foolishness. A few days later, this desire to confess to him increased so much that I found no rest. I recalled so many things that I had never confessed because 102. Lamentations 1:12, quoted once more with the addition of divini amoris; see earlier 82 note 82, etc. With this fifth repetition of this thematic verse, Varano closes the account of her visionary experience. 103. Likely Paul, but the reference to baptism by fire and water is Matthew 3:11. 104. For the establishment of the Camerino convent under the Rule of Saint Clare, see Boccanera, Opere spirituali, 46n3; Bracci, Autografia, 137–38n44. See also 40 note 132 for the Rule of Saint Clare; the introduction to this volume at 19–23; and Varano’s Exposition of the Rule of the Poor Sisters of Saint Clare at 277–301. 105. Pietro da Mogliano was provincial vicar from 1484–1487; he had previously held the position from 1477–1480, and returned to it in 1490, the year of his death. See Boccanera, Opere spirituali, 46n4; and 84–85 note 93.

88 CAMILLA BATTISTA DA VARANO of a lazy conscience, about which I could do nothing but entreat him by letter to return. But like a sly fox, he delayed, as he later told me, so that my desire would increase. He delayed from the meeting of the provincial chapter until the feast of the holy Stigmata of St. Francis.106 In the meantime, by the grace of God I felt such sorrow and contrition for my sins that I wept bitterly, as much for those that had been forgiven as for those that had not. Especially because I had offended the infinite divine goodness, I felt such sorrow and self-hatred that I wished with all my heart that, after my confession, the father vicar would greatly hate and despise me. But since I wanted him to hate me, God arranged that he would love me. And so it was that, having made my general confession to his reverence with the greatest rigor, clarity, and self-reproach, he was left so satisfied and content that, from that point on, he loved me always with a holy and spiritual love more greatly than any other spiritual daughter has been loved in this world; and of this I am certain. Having made that confession, I was left much more content and satisfied even than he, and with my soul at peace. 14. Visions of St. Clare A few days later there appeared in my soul, not only when I was at prayer but almost continuously when I was not, a sister of our Order. She was dressed in a habit with a black veil on her head, just like one of us, and she was most beautiful. I saw her more clearly than I have ever seen anything so sharply with my bodily eyes; and it delighted me more to see her with the eyes of my soul than if I had seen her with the eyes of my body. She treated me most graciously and her pleasant and joyful face showed me much love. I took great pleasure in seeing her and in her lovingkindness to me; but I was so stunned and amazed that I could not think of who she might be. And she seemed to take great pleasure and joy in my puzzlement, as if to say, “Don’t you know who I am?” When she appeared in my mind, my soul as though by instinct immediately kneeled down before her, even though bodily I was seated at the table, the fire, or the grate. But she kindly bid me to rise; but I in no way wished to do so, as it seemed to me that her eminence required that I remain on my knees before her. Her eyes were so beautiful that they seemed to send forth rays of light—and indeed, she was totally beautiful. She aroused in me great joy and delight, but I did not know how or why she was so wonderfully gracious and kind.

106. The exact date or location of this chapter meeting of the Poor Clares in 1484 has not been determined. The celebration of the stigmatization of St. Francis took place on September 17, 1484.

The Spiritual Life 89 This lasted a long time, but I would say fifteen days for sure. She seemed to be about forty years old. And then she disappeared. I never saw her again, neither before nor since. During those days I never ever had even the slightest thought that this was St. Clare,107 our glorious mother and standard bearer,108 because I had never ever had the desire to see her in this world, but only in the next. But listen, my father, to what this your little darling daughter thought. I had always maintained, out of zeal for good religious practice, that sisters from other convents should not be received here. I thought that this woman was a sister from some convent that God wanted here and so he showed her to me so that I would not rebuff her but rather be gracious and welcoming. And I said in my heart, “Who could be sad or discontent if she were in our convent? By her glance alone she will console us all.” After she had disappeared from my mind, I felt such love and devotion for the glorious mother St. Clare, that I can in no way doubt that it had been she. And if by the blood of Christ I ever reach paradise, I shall recognize her even among a million saints and embrace her and say to her, “My sweet mother, it was you who visited me in the world.” Alas, what was I then and what am I now? And so, All of you who pass along the path of divine love, look and see if there is any sorrow like my sorrow.109

107. Clare of Assisi (1194–1253), who became a follower of Francis of Assisi in 1212, at the age of eighteen. The two of them later founded the Order of Saint Clare, initially in the convent of San Damiano in Assisi. Francis gave the sisters a first Rule, and Clare became abbess in 1216. All of her writings date from after the death of Francis in 1226. She died in 1253 and was canonized a saint in 1255. See also Marco Bartoli, Chiara d’Assisi (Rome: Istituto storico dei Cappuccini, 1989), translated by Sister Frances Teresa, Clare of Assisi (Quincy, IL: Franciscan Press, 1993); Bernard McGinn, The Flowering of Mysticism: Men and Women in the New Mysticism, 1200–1350 (New York: Crossroad, 1998), 40–69; Maria Pia Alberzoni, Clare of Assisi and the Poor Sisters in the Thirteenth Century (St. Bonaventure, NY: Franciscan Institute, 2004); and Miles Pattenden, “The Canonization of Clare of Assisi and Early Franciscan History,” The Journal of Ecclesiastical History 59, no. 2 (2008): 208–26. For her writings in English translation, see Francis and Clare: The Complete Works; and Clare of Assisi: Early Documents, ed. and trans. Regis J. Armstrong (New York: Paulist Press, 1988). For the Rule in Latin, see the critical Latin edition of the works of both St. Francis and St. Clare: Concordantiae verbales opusculorum S. Francisci et S. Clarae Assisiensium, ed. Giovanni M. Boccali (S. Mariae Angelorum/Assisi: Porziuncola, 1995), at 167–84. 108. standard bearer: the term used is gonfaloniera, usually employed in the masculine form gonfaloniere, meaning “flag” or “standard bearer,” a term that had much resonance in late medieval and Renaissance Italian culture. It denotes a person of high prestige normally used in a civic, usually republican, context. 109. Lamentations 1:12, quoted once more with the addition of divini amoris; see 87 note 102.

90 CAMILLA BATTISTA DA VARANO 15. Two Angels Hold Her Soul for Two Months at the Feet of the Crucified Christ Your decrees are wonderful, Lord Jesus, and greatly compel belief in the soul who seeks you.110 There are no truer or clearer testimonies under heaven than God’s. And to you, reverend father, who seek him in truth, I know that they greatly compel belief. Therefore, I shall not be silent in praising you, O Lord God, before my dear old devout father, but I shall sing God’s praise to your magnificence, my father, and to my insignificance, and not to those who are faithless and foolish, but to you, because I know that he who labors to do so believes. And you, angelic spirits, about whom I have a little something to say, I pray and beseech you to attend to what I say in all truth of the kindness and graciousness you have shown to my ungrateful soul. A few days after the glorious mother St. Clare had vanished from my soul, there came two angels dressed in those whitest of garments in which I had seen the blessed Christ clothed, with wings all of gold. And one of them took hold of my soul from the right and the other from the left, and they carried me through the air and placed me at the sweet feet of the crucified Son of God incarnate. And there they kept me for more than two months entire, during which, without my soul, I seemed to walk, talk, and do what I wished; for my soul was elsewhere, held by those two angels who never left it. And I do not recall that I had ever before desired to remain continually at the feet of Christ. When this time had passed, they restored my soul to my body as it was before, but there remained in me such love and devotion toward these angels that I wished to think and speak of nothing else but these seraphim,111 and I often 110. A pastiche of phrases from Psalm 119:2, 129 (Vulgate 118.2, 129); and Psalm 92:5 (Vulgate 91:6). Varano may derive the phrase credibilia nimis from the latter, which reads in the Vulgate nimis profundae factae sunt cogitationes tuae, where Varano writes testimonia tua credibilia facta sunt nimis. In this case, because she will later reiterate the words credibilia nimis, that phrase is translated directly from her Latin as “greatly compel belief.” 111. According to medieval theology, the seraphim were the highest order of angelic beings. The tradition is based on the description in Isaiah 6:1–8 and Revelation 4:8 as six-winged creatures who were always in the presence of God, praising him. In his famous Oration on the Dignity of Man (1486), Giovanni Pico della Mirandola (1463–1494), Varano’s near contemporary, describes the goal of emulating, or even surpassing, the dignity and glory of the seraphim as an appropriate model for human aspiration. See Giovanni Pico della Mirandola, Oration on the Dignity of Man: A New Translation and Commentary, ed. Francesco Borghesi, Michael Papio, and Massimo Riva (Cambridge: Cambridge University Press, 2012), 134–39, 162–69; also McGinn, The Varieties of Vernacular Mysticism, 270–84. Varano would likely have been familiar with another seraphic image—that of the seraph who allegedly appeared to St. Francis at the moment of his stigmatization—an image memorialized in frescoes attributed to Giotto (1266–1337) in the upper church of the cathedral of San Francesco in Assisi and in the Cappella Bardi at the Church of Santa Croce in Florence. For studies of Renaissance frescoes depicting Francis, see Jane C. Long, “The Program of Giotto’s Saint Francis Cycle at Santa Croce in

The Spiritual Life 91 prayed fervidly that a seraph might fly at me as one did at the prophet Isaiah.112 And after having prayed to them for many days without one coming, one morning, before Prime, I prayed instead to the sweet Mother of God, saying to her with holy impatience, “O sweet Mother, O most beneficent queen, I know that you are the empress of the angels and that all of them obey you as their lady and mistress. I pray you, my sweet Mother, command a seraph to fly at me as one did at the prophet Isaiah. You know, my Mother, how much I desire it.” And she, without further entreaty, promised that she would gladly send me one. I was so contented by this promise that I felt my heart jump for joy. After some days passed, one night after Matins, I began to pray. A desire came to me to consider how great the love was that God bore for every creature.113 This was not a frequent path of contemplation for me, but I let my mind go where God was drawing it, and I began to think of things low and commonplace. But suddenly, by an indescribable means, I was drawn to things high, divine, and sublime. And I entered into a sea so deep and profound that more than twice I would have turned back if I had been able to do so. This sea was neither a word, nor a vision, but rather an inward light that words cannot describe. But to satisfy your curiosity, I will say a little something, indeed three things. The other things cannot be spoken, but only apprehended by the grace of God. The first thing I saw is that if there were another God similar in every way to this most loving and merciful God of ours, who made all those things out of love for the other114 that our God made out of love for us, then there would remain two debts that could never be satisfied, never repaid. The first is this: the act of love, because our God loved us before we loved him. This remains forever a debt that cannot be repaid. The second is this: that this other God would suffer for a God like himself, who was in every way equal to his infinity; but our God suffered for us, the lowest vermin, full of stench and pus. And this is the second debt that can never be repaid. The second thing I saw is that the love we are capable of giving to God is actually vicious hatred; that all our praise is insult; and that all of our thanks—in comparison to what is properly owed to God—is blasphemy. The third thing that I saw, certainly and clearly, is that the glorious Mother of God, together with the totality of human and angelic natures, cannot sufficiently Florence,” Franciscan Studies 52 (1992): 85–133; and Angiola Maria Romanini, Assisi: The Frescoes in the Basilica of St. Francis (New York: Rizzoli, 1998). 112. Isaiah 6:2–7; and in particular verses 6–7, for the seraph who flew to touch Isaiah’s mouth with a burning coal. 113. While translated in some English editions of the work as “for creation,” Varano here uses the singular, feminine noun, creatura, that is, “for that which he has created,” every creature. 114. Here Varano seems to be imagining a second, selfless God.

92 CAMILLA BATTISTA DA VARANO thank divine Love, that is God, for the creation for our benefit of even the tiniest flower placed on the earth for our benefit, considering his infinite excellence and greatness and our infinite lowness and nothingness. Now, my father, imagine the depths in which I found myself, considering how many blessings and graces I have received from him, far more than flowers and grass! Then in truth I despaired of myself and of all my good works.115 Then, with all my heart, I rejected God’s revelations to me so as not to add debt upon debt, or ingratitude to ingratitude—to the extent that, if Christ had then appeared to me, I would have closed my eyes so as not to see him. Then, bending my head down to the ground, I begged his divine Majesty by his grace to place me perpetually and continually, for so long as I lived and without intermission, at the merciful feet of his crucified Son. And I begged that all the time that I stayed there, there would be imputed to me the sins of blasphemy against God and fornication, because I was certain that I would commit those sins and all others if his merciful hand did not restrain me, and that after my death he would send me where he pleased—and even if it were to hell, I would be quite content, because his will alone acting in me and for me would constitute all my blessedness, reward, and glory. I saw the immense—as immense as the sea—and ardent love of God for his creatures, a love without limit or measure, such that when I recovered myself I could not keep from saying, “O madness, O madness.” No other word for such love seemed to me more true or fitting. Then, Christ’s gracious feet were granted to me, which I possessed for five years [1484–1489] with such constant contemplation of them and with such peace that surely, if I spoke of it, I know it would seem unbelievable to you. Now I am deprived of them and widowed; now I am stripped of that rich vestment; now I have lost my heart’s treasure. O feet, O the one lone hope of my soul, how is it possible to live without you, which were my soul’s life, heart, and treasure? O my Jesus, lend them to me for at least one hour and then send me to hell—and I am content. During that hour I know that I will so profusely weep over them, and so ardently embrace them, and so kiss those holy wounds that my heart will break and burst in this miserable, stinking body. O feet, by which all feet became pleasing to me to see, touch, embrace, and kiss! O sweet feet! Those sweet feasts that I have had over you—that is, feasts of devout tears full of love and devotion—have turned completely bitter for me! O piteous feet! I never thought that they would be forbidden me, or taken away, 115. Here, and in the paragraph immediately following, Varano expresses great unease about the value of her life of devotional practices, in a manner not unlike the spiritual crisis Martin Luther experienced probably during the period 1513 to 1519: see “Preface to the Complete Edition of Luther’s Latin Writings,” in Luther’s Works, ed. and trans. Lewis W. Spitz (Philadelphia: Fortress Press, 1960), 34:327–38.

The Spiritual Life 93 because they were not denied to adulteresses and harlots!116 Alas! A thousand times and more, alas! Much more unfortunate, much more wretched am I than all other sinners! O most merciful feet! If I were not annoying all those who hear me, I would spend the whole day, this Friday, as I am now: in lamentations, tears, and sighs. And you, my father, should not be surprised by this, because just as gold is bright and resplendent beyond all other metals, so beyond all others, this pain and sorrow torments and tortures me. I believe that this is because I have possessed this grace for a longer time than others; and so, the lyre of my hope is turned to mourning.117 16. Varano Wants to Be Freed from the Prison of the Body, but Christ Refuses Those sweet, delightful feet have made me turn aside from my purpose. But by the grace of God, I shall proceed to finish the cloth which earlier, by his grace and inspiration, I had begun to warp and weave.118 As soon as the aforesaid vision had departed, there remained in my soul a fire so great that I am bold to say in all truth that my soul was as truly ablaze and aflame in this burning, immaterial fire as any material substance is ignited and consumed in a material fire. And as I recall, this fire burned within me more than three months. This fire was the desire to leave the prison of this body in order to be with Christ.119 This desire was so without limit and measure that I shall say just one thing—perhaps you will not believe me, but God knows that I speak the truth: this desire so burned and scalded me that to remain in my body was to suffer the pains of hell; or rather, the pains of hell seemed nothing compared to the pain I felt; a pain I would never want to feel again, except at the hour of my death, since dying with that desire would not be death, but a nuptial celebration to the sound of the organ.120 116. Likely a reference to Mary Magdalene, who threw herself at Christ’s feet; see 62 note 11. 117. Cf. Job 30:31: Varano amends the passage “My lyre is turned to mourning,” interpolating “of my hope.” 118. Use of the verb “warp” here translates ordire, a term specific to cloth weaving: to “warp” a cloth means to set up the “warp,” or longitudinal threads on a loom, through which the “weft” (transverse threads) are woven. 119. The notion that the soul is imprisoned in the body is found in Plato’s Phaedo, but Varano more likely derived the notion from such scriptural passages as Psalm 142:7 (Vulgate 141:8), and, in the epistles of Paul, Romans 7:21–25 and Philippians 1:21–24. 120. Boccanera, Opere spirituali, 55n1, suggests that the phrase “to the sound of the [church] organ” is reminiscent of an antiphon used in the old Roman Rite Divine Office for November 22, the feast of St. Cecilia, the patroness of music: Cantantibus organis Caecilia domino decantabat dicens, fiat cor meum immaculatum, ut non confundar (“While the musical instruments were playing, Cecilia sang unto the Lord, saying: May my heart be immaculate so that I not perish”). See also 69 note 32.

94 CAMILLA BATTISTA DA VARANO Then with all my heart I could say with the Apostle Paul, I desire to be dissolved and be with Christ.121 And also, like the prophet David, Bring me out of prison, so that I may give thanks to your name. The righteous will surround me, for you will deal bountifully with me.122 Then I knew clearly that one of the seraphim had flown to my soul, as promised by the dear Mother of God, their dear empress and mine. And I, being grievously afflicted, both in body and soul by this burning desire, wept bitter tears and sobbed, begging God to free me from the misery of the body and of the world.123 Wherefore, on another day while I was at prayer, copiously weeping and begging God for death, the blessed Christ appeared to me and showed me great compassion, with his arm drawing my soul to his sacred breast, saying to me many times, “Do not weep so.” And with his other hand he dried the eyes of my soul; because this weeping was of the soul, not the body, although I still wept bodily, and most abundantly. But these sweet words of the blessed Christ did not dry up my tears; instead I wholly melted into tears and I begged him, again and again, to free me from this bodily prison. And at last he said, “I cannot, I cannot yet.” And showing me his all-powerful hands tightly bound and tied, he said, “These are the prayers the sisters and brothers are praying for you, that you may not die. Be patient.” I do not remember if what I shall now tell occurred before or rather after what I said above. Once, feeling that I could no longer endure that spiritual fire, I turned like a madwoman to chide the seraphim; and as though I had rued having ever beseeched them to fly to me, I said to them, “O sweet spirits, I have so often begged that one of you would fly to me, believing that those to whom you came would enter paradise, since you are so near and close to God. Then how has it happened that since you came to me, I have felt the pains of hell? I do not understand how what you have done was well done.” And then they spoke sweetly and familiarly with me, as though I was their acquaintance and dear friend, and said, “What causes you pain is to us the cause of delight. You have the fire of ardent desire, but since you are in this earthly body, you lack the presence and fullness of Christ who is present to me;124 therefore you feel great pain commensurate with your great desire. But for us, that ardent desire is always accompanied by the presence and fullness of him whom we desire; and 121. Cf. Philippians 1:23, Varano amending the original, which reads “my desire is to depart and be with Christ.” 122. Psalm 142:7 (Vulgate 141:8). See also 93 note 119. 123. For the seraphim, see 90–91 note 111. 124. The use of pronouns in this passage is inconsistent. Two angels speak “sweetly and familiarly” to Varano, but then one alone says that she lacks “the presence and fullness of Christ who is present to me.” In the sentence beginning “But for us,” two angels are again signified; but in the next three sentences, a single angel speaks to her. Moreover, both angels presented here are said to be seraphim, but later, Varano concludes that one was a seraph and the other a cherub. The matter is unresolved.

The Spiritual Life 95 thus, our delight is great, in proportion to the greatness of our incomprehensible desire.” The angel declared to me that they were so close to God that God never was, nor could ever be without them, nor they without God. He told me how these seraphim were so closely united with the cherubim,125 and the cherubim with them, that one could never visit a soul without the other. And he said, “It is quite true that in some souls the cherubim, and in others the seraphim are sovereign. But in your soul, we seraphim are sovereign, and because of this you have received more fire than light.”126 And that was the truth. For although the light that I had, as I explained above, was great and incomprehensible, nonetheless I had had on three occasions more fire than light. And so now I believe firmly that those two angels that held me for so long at the feet of the cross were a cherub and seraph. This is that fire by which I said I would be baptized and purified as a result of the pure and general confession that I made to my glorious and holy father fra Pietro da Mogliano.127 17. Christ Commands Her to Write The Mental Sufferings of Jesus during His Passion Truly the sacrament of the Eucharist is the food of angels.128 I say this because after the angelic visitation there remained in me such an appetite and hunger for the sacrament that taking communion did not suffice to satisfy it. For two years, almost continuously, I received communion every Sunday; but if I could have done, my desire was to commune every day.129 And when I thought that I would 125. The cherubim, according to Judaic and Christian theology, are a rank of angels below that of the seraphim, variously described as the chariot of God, the servants of God, and as representing the seat of the glory of God, the latter a reference to the “fullness of knowledge” as elaborated by Pope Gregory the Great (r. 590–604). In Genesis 3:24, they are depicted as placed by God after the Fall to guard the entrance to the Garden of Eden. 126. Boccanera explains (Opere spirituali, 57n6) that “fire” and “light” here stand for “love” and “intellect”: that is, the seraphim have instilled an emotional rather than an intellectual response in Varano. 127. Varano refers to the general confession she made to Pietro da Mogliano in September 1484; see chapter 13, 87–88. 128. food of angels: these two taken from Thomas Aquinas’s hymn on transubstantiation, entitled “Lauda Sion” (c. 1264), part of the liturgy of the Feast of Corpus Christi in the old Roman missal; for which see the Catholic Church (Third Plenary Council of Baltimore), A Manual of Prayers for the Use of the Catholic Laity (New York: Catholic Publication Society, 1888), 632–35; and Boccanera, Opere spirituali, 58n1. In his translation, Thoman gives an English rendition of the first three phrases in the twenty-first stanza of the sequence, rather than a translation from Varano’s Latin; see Thoman, Worldly Princess, 161n174. 129. Daily communion would have constituted extraordinary frequency, given that the requirement for those who followed the Rule of Saint Clare was seven times per year. See Bracci, Autobiografia, 148n58.

96 CAMILLA BATTISTA DA VARANO have to last more than eight days before my next communion, I thought I would faint, so great was my pain. So for three years [1485–1488] before my spiritual suffering began, I went about in a state of sabbath solemnity of inward angelic peace. Then all the streets of Zion, that is, of holy paradise, were opened to me, completely free and peaceful, and I ran through them without any impediment whatsoever, by holy desire and devout prayer. Then truly, my father, I had—or truly it seemed that I had—a heart more angelic than human, more heavenly than earthly. And in this heart I do not recall there having been any kind of pride except this: if someone had then said to me, “You will come to this point”—to which as you know I had already come—I never would have believed it was possible. This pride and this delight were in my heart, this is true, but of any other pride I am unaware. Then by the grace and gift of the Holy Spirit, I made the following holy meditation in my heart. I wished and still wish that all the days of my life would be a single Good Friday, one in which I desired to suffer forever the bitter Passion of Christ, so that at the moment of my death he might appear to me risen and glorious. And from then until now I have wanted to give no thought to Easter, nor Christmas, nor any other solemnity that the Church commemorates; nor have I wanted to add anything beyond what is my custom even on Good Friday itself. It is true that for a short time my mind was drawn to these solemn feasts that the Church militant observes, to think about them almost against my will. But I turned in the end to the Passion of Christ and to the meditation that I practiced, making my life a continuous Good Friday. And may the end be like the beginning: that is, just as my salvation began on Good Friday with your holy preaching,130 so on the Good Friday of my meditation, my report of my spiritual life ends with you, who were its beginning. Passing in this way through the wilderness of this world, overflowing with delight, I lean upon my beloved in his Passion, separated from him bodily, but not spiritually.131 As the time of my unhappiness and spiritual ruin drew near, since all things past and future are known to his eyes,132 he warned me in some way what would come, but I, unaware, did not understand.

130. Of 1466 or 1468; see 63–65. 131. Cf. Song of Songs 8:5, for the words “I lean upon my beloved in his Passion”: “Who is that coming up from the wilderness, leaning upon her beloved?” The NRSV translation (as well as other standard translations), however, omits the initial phrase deliciis affluens, “overflowing with delight,” which is found in the Vulgate. The remainder of the passage (“separated from him bodily, but not spiritually”) is not biblical. 132. Cf. Psalm 139:1–5 (Vulgate 138:2–5), especially 139.5 (138:5).

The Spiritual Life 97 One day, as I was in prayer, suddenly I was told, “Go, and write down those mental sufferings of the Passion, which you know about.”133 I excused myself and said, “My Lord, I do not even know how to begin, because I do not wish to speak in any manner as though it was I who experienced these things.” He said to me, “Begin like so: ‘there was a soul very desirous of nourishment, etc.’ ” And so it was that there was dictated to me as much as two sides of a page. I rose immediately and obeyed this command. The words came to me so abundantly that I never needed to think about what I wanted to say. And so it happens now that, although I am tired each time I sit down to write, words come to me in abundance when I do, without my thinking about it. Oh! That was a harsh message for me, as though he were saying, “I see and foresee that the vessel of your soul must suffer not a small affliction, but a great one, indeed the greatest. So cast away the balsam of my mental sorrows, and instead pour it out to others, because due to your affliction, they can no longer bring you comfort.” And so it was. But I fear greatly that what I am suffering now is much worse than that which was foretold, as though God were saying, Spit me out of your mouth, that is, all my goodness, because I want to spit you out of my mouth.134 Oh, my God, save me from this bitter judgment. This happened in August [1488], at which time my cruel battle had begun, already begun.135 But unaware of the devil’s tricks, and enjoying then great peace of mind, I had no notion at all of the war that was to come. Rather, I considered myself safe and secure from my enemies. 18. The Years of Crisis (1488–1490) and the Death of the Blessed Pietro da Mogliano (July 25, 1490) During the octave of the feast of St. Francis,136 I was so cruelly beaten and battered by my enemies that I could not believe that they had once been friends, nor their visits good. Rather I saw unmistakably that they were the mortal enemies of my soul. Then God opened my eyes for a moment and I saw myself in the middle of a field of mortal combat, walled in on all sides by powerful enemies. And I saw that only divine power could save me from their blows: no other way was possible.

133. Here Christ instructs Varano to write the work entitled The Mental Sufferings of Jesus during His Passion, dated 1488, found in this volume at 171–92. 134. I want to spit you out of my mouth: cf. Revelation 3:16. The rest is Varano’s invention. 135. Varano speaks of her spiritual crisis, which would last from August 1488 through the whole of 1490. See Boccanera, Opere spirituali, 60n8; Bracci, Autobiografia, 150n62. 136. Francis of Assisi died in the evening hours of October 3, 1226, and his feast day is celebrated on October 4; the octave would have extended from October 4 to October 11, 1488.

98 CAMILLA BATTISTA DA VARANO Then I was struck by mortal pain; and not knowing what else to do, I fasted for the octave of St. Francis on bread and water, praying to him and to God for help. That night, in a dream, I was shown a vision of the whole course of the anguish that I was to suffer. “There we hung up our harps”137: there all my good came to an end and all my trouble began. Then the pit of the abyss of diabolic malignity,138 which had been closed for ten years,139 was opened. Out of it came that poisonous dragon, its jaws opened wide, roaring at me with such force and fury that it looked as though he was going to eat me alive.140 And such was indeed his evil intent, for he ate and consumed me. But the omnipotent hand of God, which never abandons anyone who hopes in him,141 extracted me unhurt and intact from the roaring jaws—doing so, as you know, only because of his goodness, not because of my virtue or prudence. Then I was stripped and despoiled of all my sumptuous and precious garments. Then my eyes were plucked out and my hair, in which was all my spiritual strength, was shorn and shaved;142 and then they beat me, wounded me, and leaving me half-dead, they went away.143 During those two years in which I was so afflicted, I had no human help nor comfort whatsoever, except that three times I was able to speak to my glorious, holy father Pietro da Mogliano. When he was made provincial vicar, I rejoiced greatly, saying, “Now I shall have him in abundance. Now let the devil do what he will, for I shall be guided by true wisdom.”144 O my holy father, you came to this town, but your beloved daughter was not able to speak one word to you! Death took you suddenly from me.145 Confronted with this death, my heart broke. This death has torn me apart to such an extent that, almost desperate, I resolved firmly in my heart never, ever 137. Cf. Psalm 137:1–2 (Vulgate 136:1–2), a famous passage that reads in full: “By the rivers of Babylon, there we sat down and there we wept when we remembered Zion. On the willows there we hung up our harps.” 138. diabolical malignity: cf. Revelation 2:3. See Bracci, Autobiografia, 151. 139. From 1479 to 1488, the ten years prior to Varano’s spiritual crisis. See Bracci, Autobiografia, 151n64. 140. eat me alive: cf. Revelation, 12:3–4. See Bracci, Autobiografia, 152. 141. Cf. 1 Peter 3:5, speaking of “the holy women who hoped in God.” 142. Cf. Judges 16:4–22, describing Delilah’s shearing of Samson’s hair, and the Philistines’ subsequent gouging out of his eyes. 143. Cf. Luke 10:30, from the parable of the good Samaritan: “Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead.’ ” 144. By the truly wise Mogliano, that is. He was elected provincial vicar in 1490, around the time of Pentecost which in that year occurred on May 30. See Bracci, Autobiografia, 152n67. 145. His death on July 25, 1490, then became the subject of Varano’s later work, The Happy Passing of the Blessed Pietro da Mogliano, in this volume at 247–72.

The Spiritual Life 99 again to place confidence in another person about this need of mine, unless God show me who it is that, for his merits, I should trust. O my father, you did not wish to leave me an orphan because you saw what was useful to my salvation! First, immediately upon his death, you took all power from my enemies, returning me to the way of truth. Then, by the intercession of fra Pietro, God commanded me to place all my confidence with you and in you, just as I had before in fra Pietro, and to relate my tribulations to you in the order in which they had occurred, assuring me that this was necessary for my salvation.146 And so it has come to be, as you know. That command was so bitter to me, so wholly contrary to my desire, as God alone knows and no one else. But after I told you my story, I have found such peace and contentment—I say this not to flatter you but in total honesty—that I have not wished to place such confidence in any other person in all the world than in your reverend paternity. For numerous reasons and motives I hoped to rest a little and to take some spiritual refreshment after the mortal battle that had lasted two years [1488– 1490/1491]. But alas, my father! this did not happen. Instead, since your departure I have been more cruelly afflicted and tormented than ever. Mainly, I rebelled, and ascribed to God my own defects, sin, and error; I challenged him, and charged that in many regards Holy Scripture was false, which is the worst iniquity, and still other things that I shall pass by. And I believe, reverend father, that when you hear this, it will seem to you that my poor soul, since your departure some six months ago, has been in a hell of this world.147 And truly it has seemed to me to be wholly infernal and diabolical. But above all, it has broken my heart that I could not utter a word to anyone, as you know, nor receive even the smallest comfort amid such need and exigency. O my father, where have you been? O my father, I have suffered148 during this time and I cannot speak with you, nor have I been able to speak a word to you, nor you to me. Oh, what a disaster! Oh, what misfortune! So great it has been and is, from the beginning until the end. And therefore, throughout this whole doleful narrative, I have intoned this painful, tearful lament: All you who pass by on the road of divine love, look and see if there is any sorrow like my sorrow.149 146. In these paragraphs, Varano describes how after Mogliano’s death, Domenico da Leonessa, the confessor to whom she addresses the present work, became her new mentor. 147. From the context, the departure is likely Domenico’s, soon after he took up the work of serving as Varano’s spiritual director. But the language is reminiscent of Varano’s discussion of the departure—by death—of Pietro da Mogliano, which occurred approximately six months before Varano’s composition of The Spiritual Life (February/March 1491). Boccanera discusses this matter (Opere spirituali, 63n10), but it is not broached by either Bracci or Thoman; see Bracci, Autobiografia, 153–54; Thoman, Worldly Princess, 164–65. 148. Varano writes sono spasemata, which suggests “suffering,” but also connotes “longing” out of ardent love. 149. Lamentations 1:12, once again with the insertion of divini amoris: see 80 note 69, etc.

100 CAMILLA BATTISTA DA VARANO O father, I speak to you alone: Look and see if there is sorrow like or equal to mine. Oh, if God had given me a voice so powerful that all the world could hear me, I would shout out loud and say, “O all you servants and handmaids of the Lord who pass by on the road of his divine love, learn wisdom at my expense, and be humble,150 because even if you can speak to God and with God, to the Virgin Mary and with the angels and all the saints, you can still fall miserably into the morass of many mortal sins just as I did! Learn from the experience of this unfortunate and unhappy soul who attained the heights of divine love and spiritual delight, but now a fierce tempest has thrown her into a bottomless, infernal abyss.151 19. Varano Concludes Her Narration, Placing Herself in the Hands of Her Confessor, and Disposing of Herself as in a Testament It says in Ecclesiastes that all the waters that go out from the sea, return to the sea.152 And so it is just and proper that since the saving waters of my redemption had, by the grace of God, their source and beginning from your Reverence, that God arranged through the circle of passing time that they have been returned to you to flow again.153 You planted, and other holy fathers watered, but until now God has given the increase.154 The wiles of Satan have not uprooted it, but still in it there is some green growth, that is inwardness, plus readiness and love to choose the good, which God protected. He kept me immaculate and intact in body, and I remain immaculate by the grace of God, not my own virtue.155 And truly with the Mother of God I can say, “I do not know man.”156 With me, then, give thanks, most beloved father, to my Creator, who deigned to preserve me as his friend and spouse.157 I believe without a doubt, my father, that this new thing,158 which I have never done before—it is a new thing for my soul—amounts to either a great evil or a great good. But with all my heart I pray to God and his glorious Mother that he give me this grace, to signify to me that this is my final end, that this is my last testament. And if it be that God wills it, then in truth I make my testament of what I have, that is, my soul and my body; for certainly by love, desire, and affection I possess nothing else in this world. 150. be humble: E state col capo basso; literally, “Keep your head down.” 151. Varano here draws freely on two passages from Psalm 69:3, 14–16 (Vulgate 68:3, 14–16). 152. Cf. Ecclesiastes 1:7: “All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again” (KJV). 153. Ecclesiastes 1:7. 154. Cf. 1 Corinthians 3:6. 155. This lengthy Latin passage is a pastiche of biblical fragments and allusions. 156. Luke 1:34: “seeing I know not a man” (KJV). 157. These Latin words appear to be Varano’s. 158. The “new thing” is her spiritual biography, the present work.

The Spiritual Life 101 My body I leave to the earth, and may God grant me the grace that it dissolve quickly into rot and dirt, in accord with its vile matter. My soul I leave in your loving arms, my most beloved father, for you are, besides God, my one and only hope for my salvation. And if I, by the precious blood of Christ and your prayers, shall find a place of peace and mercy, I shall not forget you. Farewell, best of fathers, in the name of my Lord Jesus, to whom remember to pray for your daughter. In the monastery of Santa Maria Nova, Camerino, March 13, 1491. Sister Baptista I give infinite thanks to you, my sweet Lord, for you have given me grace so that I have told your truth with the greatest truth and purity. And so I beg you to give me such grace that it may magnify your praise and glory and my worldly abasement and shame.159 • I decided to obey what I recognized as a divine command to write these things about my spiritual life and determined in my mind to express them boldly; and it was that command that compelled me to write.160 I resolved to give them to you by my own hand. But it is necessary that I send them to you there where you are, but I know not why, nor to what end. God grant that they be understood correctly.161

159. Thus Varano ends The Spiritual Life with a prayer; see Boccanera, Opere spirituali, 66. 160. This final paragraph is apparently a cover sheet accompanying the text when Varano sent it to her confessor, whose whereabouts at the time that Varano completed and sent the text is not known with certainty; see Boccanera, Opere spirituali, 67n8. 161. Understood correctly: that is, presumably, that the work is received by the person for whom it is intended, and read.

Instructions to a Disciple Following up on The Spiritual Life, between 1499 and 1501, in the midst of a familial and political crisis over control of Camerino, Varano portrays herself again in Instructions to a Disciple, a ten-part set of spiritual counsels.1 It is written employing an unusual literary conceit: Varano frames the work as though it is written not by her, but about her by a devout sister who as spokesperson conveys Varano’s guidance for living the spiritual life to her disciple, the priest and confessor at whose request the text, as it is stated, was composed. The disciple—who has been variously identified as Giovanni da Fano and Antonio da Segovia,Varano’s confessor—is instructed by Varano, through her amanuensis, to keep the matter of the text, and where it came from, secret. Varano evidently felt strong affection for the priest to whom she offered counsel, whoever it was, and who she knew was eager for her guidance—this, despite the vigorous attempts by her seventeenth-century Franciscan editor Bartolomeo Cimarelli to suppress any mention of the nature of that relationship.Varano was, by this time, an abbess, who in that senior position provided spiritual direction not just to the sisters in her convent but also to a male religious. The Instructions, therefore, as I have argued elsewhere,2 may represent a complete reversal of the commonly accepted notion of the gendered power relationship between women and men in early modern spiritual life. Varano’s Instructions provide practical guidance on aspects of communal living, like avoiding hasty judgments and murmuring. She insists that at the root of complaints about others was almost always a troubled soul. Praising others before superiors and refusing to dwell on inconsequential matters, she maintains, put such troubles to rest. And she does not hesitate to correct what she viewed as bad behavior in priests, such as greedily withholding both material and spiritual gifts. As much as she expects members of the community to exert themselves energetically in pursuit of their vocation, she also insists upon the need for deep self-abnegation in living the spiritual life. In relaying these messages,Varano displays some impressive erudition as she deploys a wide variety of different sources—from Scripture, liturgical rites, philosophical and theological traditions, and popular proverbs—to strengthen her arguments. Editions and translations. Instructions to a Disciple is translated from a digital copy provided by Madre Laura Serboli at the Monastero di Santa Chiara, Camerino, of the pertinent section of Biblioteca Nazionale Centrale di

1. For the Instructions to a Disciple, see also the introduction to this volume at 27–29. 2. Hudon, “in the end,” 11–17.

103

104 CAMILLA BATTISTA DA VARANO Firenze, Codex Magliabechiano XXXV, 243,3 and the recent critical edition of that manuscript by Massimo Reschiglian.4 Also consulted are the first printed edition by Bartolomeo Cimarelli and the edition of Giacomo Boccanera, based on Cimarelli’s.5 An earlier English translation of the Istruzioni by Bret Thoman is also available.6 There has been some debate over whether the text is an authentic work of Varano’s. In his 1882 discussion of her writings,Anton Maria Marini considered it to be so, based on the apparent inclusion of the text in two early manuscripts that were referenced by Bollandist scholars, but lost no later than 1842.7 The Cod. Magl. was created by Domenico di Francesco Baglioni (1494– 1568), a Dominican friar from Perugia who copied works of those he directed spiritually in Perugian confraternities and female convents, and includes, in addition to those by Varano, works by Ignazio Manardi (1495–1557), a contemporary Dominican. Domenico copied Varano’s Istruzioni from a version shared with him by a certain Sister Eufrosina della Corgna, whose transcription of Varano’s Istruzioni was the basis of Cimarelli’s 1621 edition.8 Cimarelli’s edition, however, considerably altered the text of the Istruzioni (as noted in the introduction to this volume), to portray a conventionally ideal female religious devotee, whereas the original text expressed something very different: the affectionate relationship between a female spiritual director and her male disciple.9 Following but adapting Boccanera’s model, to assist the reader in navigating the text, headings not found in the original are supplied for each of the ten component “admonitions” presented. • 3. Biblioteca Nazionale Centrale di Firenze, Codex Magliabechiano XXXV, 243 (cited henceforth as Cod. Magl.), fols. 219r–236r. 4. Reschiglian, Istruzioni, with extended introduction at 4–45 on the manuscript and printed traditions. 5. Cimarelli, Croniche, 2:795–816; and Boccanera, Opere spirituali, 175–217. 6. Thoman, Worldly Princess, 167–91. 7. See Marini, Vita della beata Battista Varani, 272; and Boccanera, Biografia e scritti, 53–54. 8. See Zarri, “L’autobiografia religiosa,” 133–58. 9. On Cimarelli’s manipulation of the text, see Zarri, “L’autobiografia religiosa,” 150–52 (where Zarri identifies the Florentine Cod. Magl. as the definitive text); and Sandro Corradini, “La più antica biografia della beata Battista da Varano nell’ambito della causa di canonizzazione,” in Camilla Battista da Varano e il suo tempo: Atti del convegno di studi sul V centenario del monastero delle Clarisse di Camerino: Castello di Lanciano, Palazzo Ducale e cattedrale di Camerino, 7–8–9 settembre 1984 (Camerino: Centro stampa, O.R.A.C., 1987), 305–54. See also Miriam Bucuré, “Camilla Battista Varano da Camerino Istruzioni al discepolo: Dos dominicos testigos de un texto de espiritualidad francescana a principios de la edad moderna,” Memorie domenicane, n.s. 32 (2001): 263–338; and Hudon, “ ‘In the end,” 11–12.

Instructions to a Disciple 105 Camerino, 1501 Prologue JESUS MARY Lord Jesus Christ, you who know the hearts of your servants, look upon the devotion of this soul and give to me, a sinner, your grace, so that it may carry out your will by the words of my mouth, to the honor of your majesty and to the spiritual benefit of my most devoted son. You who live and reign as God in perfect Trinity, forever and ever, so be it, so be it.10 Many, many times you have begged me, soul beloved by God, to write something for your edification about the life, the marvelous graces, and the spiritual state of that nun for whom you feel such devotion and reverence, who seemed to you to be a god on earth, by means of whom God has accomplished your salvation. Because I love you with all my heart, I want, by the grace of God, to satisfy to some degree your pious and holy desire, since she communicates all her secrets to me.11 And I know this: that truly she desires only to please God, and not the world. Therefore, I ask you to keep what I write a secret, for doing otherwise would greatly displease her. And before I enter into that vast sea to which I feel your prayers are drawing me, I want to give you some admonitions, by which if you obey them, you will be blessed. 1. First Admonition: The Power of Prayer I want you, my dear friend,12 to be the friend of holy prayer, because it was by this door she entered into the knowledge of God and of herself. This holy prayer admitted her to familiarity and friendship with the great omnipotent God, to his comforting secrets, to tranquility and mental peace, to intimacy with angelic spirits, to unshakable faith in the Trinity and in celestial things, to firm and 10. This opening paragraph is in Latin. The final sentence (qui in trinitate perfetta vivis et regnas deus in secula seculorum fiat fiat) appears in the Cod. Magl. and the Reschiglian edition (henceforth Cod. Magl./Reschiglian), but not in the Cimarelli or Boccanera editions (henceforth Cimarelli/Boccanera). See Cod. Magl., 218v; Reschiglian, Istruzioni, 197; Cimarelli, Croniche, 2:795; and Boccanera, Opere spirituali, 177. The identity of the “most devoted son”—the disciple to whom the Istruzioni are addressed, to whom the narrator speaks—is a contested matter, but Reschiglian makes a strong case for Antonio da Segovia, who served for some time as Varano’s confessor. For this figure, see Reschiglian, Istruzioni, 42–45 and 155–57; and the introduction to this volume at 22, 32, and 38, and The Spiritual Life at 59–60. 11. Here Varano adopts the device of a third-party spokesperson to speak of her own soul and to guide the disciple in the spiritual life. 12. Cimarelli/Boccanera edits Varano’s expression of endearment to the recipient of the text (Voglio amico mio caro) to read Voglio, anima divota, rendering the phrase feminine and generic. See Cod. Magl., 219r; Reschiglian, Istruzioni, 198; Cimarelli, Croniche, 2:795; and Boccanera, Opere spirituali, 178.

106 CAMILLA BATTISTA DA VARANO certain hope for her own salvation, to constant love of God, and to eagerness for the salvation of others. This prayer so intoxicated her that she might say with the holy apostle, The world has been crucified to me, etc.13—that is to say, the world displeases me so much that it seems to me an earthly hell, in which I do not wish to take any pleasure at all. She felt this way to this extent, I know, that from the rectitude of her humbled heart she was often greatly pleased that the world had a bad opinion of her, eager to think that she was far from God, and not close to him. Her prayer life was built upon the Passion of Christ, and so I want you to do the same, so that you can say together with her, all good things came to me along with her.14 I have no more to say to you about prayer, and all that my mouth has told you is enough. Do it, do it, and understand me, if you cannot reap, steal; that is, when you cannot pray with your mind, speak with your mouth, and it will suffice for you.15 2. Second Admonition: Seek the Good in All Things The second admonition, my blessed son,16 is this: I want you to imitate your mother17 in this mindset that God bestowed on her, to draw what is good from every single thing that you see, touch, and hear—“gather the rose and leave the thorn.”18 And if there were one hundred arguments and a thousand authorities on Holy Scripture that might lead you to what is evil, and only one that might lead you to what is good, choose that one and reject that hundred and that thousand. Know that she whom God so warmly loves has always done so,19 and here is an example: for her heart was never set more firmly on any matter than this, that 13. Galatians 6:14. The holy apostle is Paul, to whom are attributed the thirteen New Testament epistles often cited in these pages. 14. Wisdom 7:11. 15. Deuteronomy 3:26, sufficit tibi (Vulgate). The preceding brief Latin phrase, qui non potest metere carpat, seems to be Varano’s invention. 16. Where Cod. Magl./Reschiglian address the second admonition to figliuolo mio benedetto, Cimarelli/ Boccanera address it to an anima benedetta nel Signore, erasing Varano’s male disciple, whom she calls her “son,” and substituting a female who is “blessed in the Lord.” See Cod. Magl., 219v; Reschiglian, Istruzioni, 200; Cimarelli, Croniche, 2:796; and Boccanera, Opere spirituali, 179. 17. your mother: that is, your mother in the spiritual life, Varano. This phrase is used throughout to translate such locutions as quella tua madre (“that mother of yours”) as well as, simply, tua madre (“your mother”). 18. An Italian proverb: Piglia la rosa, e lascia stare le spine. 19. By revising dio to in dio (so making the sentence read “And know that she who in God so warmly loves . . .”), Cimarelli/Boccanera fundamentally alter the claim that Varano makes about her relationship to God; the original wording appears in Reschiglian’s edition and in this translation. Varano repeatedly makes the same claim in many of her writings. See Cod. Magl., 219v; Reschiglian, Istruzioni, 200; Cimarelli, Croniche, 2:796; and Boccanera, Opere spirituali, 179.

Instructions to a Disciple 107 nothing could persuade her to think ill of a neighbor except after great difficulty or through very long experience. Such integrity of heart earns much credit before the Most High,20 and what it seeks is not refused: Light dawns for the righteous, and joy for the upright in heart.21 Do not doubt that if your heart tends not to evil but rather does what is right toward God and neighbor, your righteous heart will soon be rewarded with those two sweetest22 fruits: a mind illumined by divine light and the happiness enjoyed by the angels, which neither the world, nor all the things that are in it, can give you. These are the gifts received by the peacemakers who, in their prayers, attain the humanity of Christ crucified on the cross. Then follows Blessed are the pure in heart, for they shall see God in their mind in this life.23 And I want you, my honorable son,24 to be among their number, so that you may eternally rejoice in heaven with your beloved spiritual mother who, by the grace of the Holy Spirit, walks through the desert of this present life, amid a numberless throng of thieves, as seen above, along that road that leads to salvation: by always drawing the good from everything, even from manifest evil. Wherefore believe me, as I love you deeply: by judging others, and murmuring against them,25 many of the men and women who are serving God are so deprived of so many graces, gifts, and blessings26 that that no mind can fathom the number. Flee this vice, flee, and again I say, flee: because the judgments of God are different from those of men, and because your mother has been judged wrongly in so many ways—God permitting by his infinite goodness, and so that the treasury of grace might be in this way securely preserved in her—to the end that she has learned, at her own expense, how fallible are such human judgments. Therefore, do likewise, in order that the spirit of wisdom may rest in you. 20. Sirach 35:8. The word dirittura at the beginning of the sentence means “direction” literally, but carries with it the connotations of uprightness, honest or just judgment, and spiritual discernment. 21. Psalm 97:11 (Vulgate 96:11). 22. sweetest: For Varano’s use in her works of all forms of the adjective “sweet” (dolce) see The Spiritual Life, in this volume at 61 note 6. 23. In these two sentences Varano echoes the beatitudes (Matthew 5:3–11) which declare that it is the “meek” who “inherit the earth,” the “peacemakers” who are “called sons of God,” and the “pure in heart, for they shall see God” (Matthew 5:8). 24. Where Cod. Magl./Reschiglian reads “my honorable son” (figliuol mio honorando), Cimarelli/ Boccanera revises to “blessed soul” (anima benedetta). See Cod. Magl. 220r; Reschiglian, Istruzioni, 201; Cimarelli, Croniche, 2:796; and Boccanera, Opere spirituali, 180. 25. Several scriptural passages criticize those who murmur, or grumble, behind the backs of others, signaling impiety: the people of Israel against their leaders (including Moses and Aaron), Jews against Jesus, and Hellenists against Hebrews. See Numbers 14: 2, 27 and 16:11, 41; Exodus 16:2 and 17:3; Deuteronomy 1:27; Joshua 9:18; Psalm 106:25; John 6:41; and Acts 6:1. 26. Varano uses prerogative, literally “rights” or “properties,” translated here as “blessings.”

108 CAMILLA BATTISTA DA VARANO 3. Third Admonition:27 Act out of Love, Not from Fear, or for Gain Once again, blessed soul, there is a third admonition I want you to obey: that when you serve God, do not act like a slave, out of fear of penalties and of eternal torments; nor like a whore, for a prize and payment; but as a true son and legitimate spouse.28 Render to God love for love, heart for heart, punishment for punishment, blood for blood, death for death. These are the hidden paths, short and certain, that are not obvious to human eyes, but known and wondrous in the eyes of God, to whom everything is open and revealed. What matters is our intent: as soon as this soul begins to walk, it has arrived; before it knocks at the door of God’s mercy, there is opened for it the immense treasury of eternal wisdom; before it asks, the soul is granted more than it wishes, nor could it even know to ask for what by God’s goodness it is offered. Open, kind, and most generous is our merciful crucified Jesus, and he is greatly pleased with those who conform themselves to him. If your heart is generous, magnanimous, and strong,29 you will be able to walk alongside the king of eternal life; but God, who is great and exalted above all gods,30 has never lived and does not live in a shrunken heart. Let go, my most beloved son, let go of this vain world, not out of fear of hell like a slave, not out of hope for a prize, like a whore; but like a son and beloved spouse, out of love for your crucified Jesus, and embrace him lovingly in your heart with the arms of affectionate delight. Your devout mother did just so: she suffered for what she did not have and for what she was not, in order to give up so much more for the love of her crucified Jesus, whom she loved with a pure heart and perfect intention.31 27. Cod. Magl/Reschiglian have this third admonition, but Cimarelli/Boccanera combine it with the second admonition. That editorial choice has the effect of diluting Varano’s emphasis on love, while diverting readers’ attention away from some of her striking word choices that follow. 28. Where Cod. Magl./Reschiglian read “whore” (meretrice), Cimarelli/Boccanera revise to read “sinner” (peccatrice), radically changing the sense of the text that the servant of God should not, like a whore, sell himself to win a benefit. Her use of the term legitima at the end of the sentence has a substantial further significance given her own noble lineage. See Cod. Magl., 220r; Reschiglian, Istruzioni, 202; Cimarelli, Croniche, 797; and Boccanera, Opere spirituali, 181. 29. Here Cimarelli/Reschiglian replace the word potente, meaning “strong,” by which Varano characterizes one of the qualities the devotee was to cultivate in his soul, with amplissimo, meaning very “full,” or “ample.” See Cod. Magl., 220v; Reschiglian, Istruzioni, 203; Cimarelli, Croniche, 2:797; and Boccanera, Opere spirituali, 181. 30. Here Varano quotes loosely from 2 Chronicles 2:5, writing Dio, quia magnus et excelsus est super omnes Deos. The Vulgate reads magnus est enim Deus noster super omnes Deos. 31. Cimarelli/Boccanera make several notable edits in this paragraph. In the opening phrase, they interpolate the adjective ingannevol, meaning “deceitful” or “deceptive,” to the description of this world as fallace, or “vain.” Where Cod. Magl./Reschiglian have Varano address her disciple as “my most beloved son” (figliuolo mio dolcissimo), even using the intensifying diminutive form of the adjective, Cimarelli/Boccanera revise to “beloved soul” (anima amantissima); and as before, they revise “whore” (meretrice) to “sinner” (peccatrice). Atypically, Cimarelli/Boccanera insert the intensifying adjective

Instructions to a Disciple 109 4. Fourth Admonition: Love Your Enemies The next admonition is this, that you love your enemies and do good to all those who hate you, so that you may be for peace among those who hate peace.32 I tell you that in holy religion whoever loves God, and despises human love, is always able one way or another to gain inestimable and infinite treasure.33 Know, blessed soul, that this nun, even though God had given her many spiritual graces, and had shown her signs of singular benevolence, always thirsted for this grace, that is, the grace to love even more wholeheartedly the one who treated her badly than the one who treated her well. And so in her prayers she often said to God, “O my most merciful Lord, even if you reveal to me all the secrets of your inmost heart, and if you show me each day all the angelic host, and if every day you bring me back from death, I do not believe that for all of this I would trust that you love me with infallible love. But when I feel that I have received the grace of a perfect heart—to do good to each one who does me wrong, to speak well of and to praise, without reservation, all who I know speak ill of me and who unjustly blame me—then, my dearest Father, I will believe, by this ineffable sign, that I am your true daughter, conforming myself to your most beloved Son, Jesus Christ crucified, the single good for my soul, who as he hung on the cross prayed to you for those who crucified him.” Now, by his divine mercy, she feels that she has attained a good beginning in this grace because she feels no anger in her heart when she has been injured by anything said or done to her, as though the injury had been inflicted on someone else and not on her. If she has received significant injuries, I write nothing of them to you, as it is enough that God, and the others concerned, know of them. She takes the greatest pleasure in doing and saying things that will gratify those who injure her, only regretting the damage done to those wretched souls, and heartily prays to God for them, asking that he not hold their sin against them. And sometimes she says an Our Father and a Hail Mary to assist them in this game of spiritual perfection.34 “passionate” (ardente) in the list in the final phrase describing Varano’s love for Jesus. See Cod. Magl., 220v; Reschiglian, Istruzioni, 203; Cimarelli, Croniche, 2: 797; and Boccanera, Opere spirituali, 181. 32. An abbreviation, paraphrased, with the order of two fragments reversed, of Psalm 120:6–7 (Vulgate 119:6–7): “Too long have I had my dwelling among those who hate peace. I am for peace, but when I speak, they are for war.” 33. Varano’s phrase “in holy religion” (nella sancta religione) refers to those living according to a monastic rule. Where she maintains in the Cod. Magl./Reschiglian edition that the love of God requires the rejection of “human love,” inserting the Latin adjective in the superlative form (chi Dio ama dispregia il humanissimo amore), Cimarelli/Boccanera revise the text to say that the love of God must be “most spiritual” (chi ama Dio di spiritualissimo amore), omitting any mention of “human,” or carnal love. See Cod. Magl., 220v; Reschiglian, Istruzioni, 204; Cimarelli, Croniche, 2:797; and Boccanera, Opere spirituali, 182. 34. perfection: Varano often speaks of “perfection” in this work, as in others, to signify a state of extreme holiness that some Christians attain, and who may then be deemed “perfect.”

110 CAMILLA BATTISTA DA VARANO And so I want you to do likewise, my venerable son, following to your benefit the footsteps of your mother, by whom you are so loved that I write you for your edification.35 I hope in God, and in your prudence, that the time I have spent doing so will not be unfruitful but most beneficial to your soul. Do all that you can do in one year, so it doesn’t take two. Walk, run, fly down the road to God. The virtuous walk, the wise run, the ardent36 fly to delight in the Divine Majesty. If you can run, do not walk; if you can fly, do not run; because time is short, and not to go forward on the road to God is to turn back. If wood is not added to a fire, it dies, and if virtue upon virtue is not added to a soul, it languishes; and where the soul began by saying I believe in God the omnipotent Father, it ends in the resurrection of the flesh, that is, in a return to thoughts of business and other secular concerns—from which may God raise you and every Christian soul.37 But instead, fear God and love the neighbor who slanders you. I must tell you this: remain true to yourself, and keep your mind on things at home, since there are few who ardently desire to possess that evangelical perfection, the way to which the mellifluent mouth of our most gracious Jesus has shown us. There are few, therefore, who come to true perfection, that is, to love their enemies. I want you to be perfect in holy religion, a mirror of virtue and sanctity to your brothers; and since you have exceeded in this world the virtue, knowledge, decency, and dignity of your fellows and your superiors in the priestly state, so also in the religious life do not permit your soul to be diminished in generosity, magnanimity, and virility.38 Virtue, according to the philosopher,39 consists in making difficult choices, and since the most difficult thing is to love one’s enemies—that is the greatest virtue. But note this: when the soul is increased in grace, it no longer recognizes 35. Again Cimarelli/Boccanera replace “my venerable son” (figliuolo mio venerabile) with “blessed soul” (anima benedetta). See Cod. Magl., 221r; Reschiglian, Istruzioni, 205; Cimarelli, Croniche, 2:798; and Boccanera, Opere spirituali, 183. 36. ardent: the original reads gli innamorati (“those in love”). 37. In the Cod. Magl./Reschiglian edition, Varano describes God as doing the redemptive work: Se al fuoco non si h’aggiugne le legne si amorza, e se al anima non s’aggiugne virtù a virtù, mancha. Et dove cominciono credo in Deum Patrem omnipotentem finisce poi in carnis resurectionem, cioè ritorna alli negotii e pensieri secolareschi, che Dio lievi da te, e da ogni anima christiana. In the revision of Cimarelli/ Boccanera, the devotee works to please God—a position more aligned with Counter-Reformation theology than the original: Nella via di Dio, tu devi andare avanti, e giamai tornare a dietro, se al fuoco non s’aggiungono legna, da se stesso s’ammorza, così, se all’anima no si aggiugne virtù a virtù, ella manca, e dove ella incominciò ‘Credo in Dio,’ finirà poi ‘in Carnis resurrectionem,’ cioè, nelli negozi, et secolari pensieri. Ma piacia alla bontà eterna di Dio di rimuover te, et ogni anima cristiana dal cotal camino. See Cod. Magl., 221v; Reschiglian, Istruzioni, 205–206; Cimarelli, Croniche, 2:798; Boccanera, Opere spirituali, 183. 38. Varano urges him not to permit his religious devotion to waver, as hers had; see The Spiritual Life, in this volume at 67–69. 39. Varano refers to “the philosopher,” as Aristotle was generally named in this period.

Instructions to a Disciple 111 enemies; rather, each person it helps to save it considers to be a friend. O how beautiful is this theology!—if it were only understood. All the world—and even hell—is a friend to the soul, which has only itself as an enemy; and there is no other person who impedes its salvation but only its own disordered affections. Only make peace with yourself, and you will no longer be grieved by anyone else. Blessed are you if you reach this state: for here is hidden the origin of future tranquility, here is concealed the treasure of deep mental peace. He who does not enter there does not know what goodness can be found in this mortal life; for here the soul exults with God. Peace, God desires peace, because the King is peaceable,40 and he wants to live with us in a peaceful dwelling. Beware, beware, that you not be numbered among of the foolish in this religious life who are anxious, disquieted, quarrelsome dolts, who jump at every sound, to whom every flea is like a camel, and every twig a massive beam.41 O how troubled are their souls! Never, ever will God by his grace live in them in this world, nor in the next; what will happen to them will happen. Heed my admonition, and you will have peace in everything, whenever you seek peace. And doing so, you will find repose in the quiet of your tabernacle, that is, in your heart, in your conscience, and in your mind. That tranquility is acquired in the observance of evangelical precepts, that is, to love your enemies.42 5. Fifth Admonition: On Visitations The fifth admonition is this: I advise you that in the religious life it, as it is ordained by the Holy Spirit, prelates should make visitations to their subordinates, for it is written: your visitation has preserved my spirit.43 Here is the nub of the matter.44 Hold to this path if you want to avoid a great chaos of confusion: if with your own eyes you do not observe mortal sin, say nothing, for I have seen by experience that many ignorant folk think they are making a fine impression if they can report idle talk and tales to the visitators. Such talk embitters their consciences for as much as a year or perhaps for the whole of their lives. Now I’ll say no more, because it is not always good to open the eyes of the blind. But I’ll say this to you: that your mother was particularly instructed by God on this issue, for she had been ignorant of all spiritual things and of the religious 40. “because the King is peaceable” (quia Rex est pacificus): a phrase identified by Reschiglian as based on an antiphon (Rex pacificus) in the Breviarium romanum; see Reschiglian, Istruzioni, 207 note q. 41. The references here to a flea and a beam are allusions to the “speck” and the “log” in the Sermon on the Mount; see Matthew 7:3–5; Luke 6:41–42. 42. Cimarelli/Boccanera omit the phrase “in your tabernacle” (nel tuo tabernaculo) given in Cod. Magl./Reschiglian, while adding at the end “with your whole heart, and with all sincerity, and not falsely” (con tutto il cuore, e con ogni sincerità, e non fintamente). See Cod. Magl., 222r; Reschiglian, Istruzioni, 207; Cimarelli, Croniche, 2:799; and Boccanera, Opere spirituali, 185. 43. Job 10:12. Translated from the Vulgate. The NRSV reads: “your care has preserved my spirit.” 44. Hic iacet lepus. Literally, “here lies the hare,” a Latin expression of indeterminate origin.

112 CAMILLA BATTISTA DA VARANO life, understanding neither how important this matter was, nor how serious. But once she had entered religious life, she fully understood the teaching of the Holy Spirit: in such a way that having been in that life about eighteen years, both as a subordinate and as the abbess, she never uttered a word against any individual. And if it should happen—by the devil’s instigation, with God permitting it for the sake of your eternal crown—that everyone speaks ill of you, do not avenge yourself on your underlings, but rather engage in a little deceit: praise to the visitators the holy conversation of your brothers as if they were angels incarnate. And do not inquire who it was that had spoken ill of you, so that neither hatred nor disdain take root in your heart, two things that make our spiritual service abominable to God. But note well that this cannot be done if your heart and soul are not devoted to God and to your own self-knowledge; for if they are, you can be blind to the defects of those around you, and unaware of their defects and errors, you can say with a clear conscience: “they all look to me like angels incarnate.” Given all this, I believe your mother had been granted this gift: that she had nothing at all to say to the visitators; and further I say to you in all truth that many times the novices knew and understood more than she, who had spent so many years in religious life. And when she later came to understand something of what had been said to her, she marveled at it, as if it happened in a foreign country, saying to herself: “It could be that I did not understand this.” Therefore take note.45 It might be said that in this situation, by the grace of God, she had seen through a diabolical stratagem by which even the perfect are snared. I want to make this clear to you because I love you in God with a pure heart: know, my son, that all the murmurings and criticisms that are heard in religious life are concocted by the devil to have the outward appearance of truth.46 This demonic strategem is immensely subtle and invisible to the mental eyes of contemplatives. It is a vicious bloodsucker that sucks, snatches, and steals all that has been accomplished by the effort and striving of the men and women in religious life. This is that awful leprosy by which the prophetess Miriam, the sister of Moses, was defiled.47 She possessed the spirit of prophecy, but had complained about Moses, and hence was not pardoned but stricken with leprosy; and if Moses had not prayed to God for her who had grumbled against him and then been stricken, as Holy Scripture says, she would have been dead within days. O noble and exemplary figure placed 45. Varano writes in Latin: Ergo recipe, literally, “therefore receive,” as Paul writes in Romans 15:7: “Therefore receive one another just as Christ has received you.” Here the sense is simply that Varano’s disciple should receive, or take note of, her advice. 46. Varano professes, in the Cod. Magl./Reschiglian edition, to “love” her disciple “in God, with a pure heart” (ti amo in Dio di perfetto core); Cimarelli/Boccanera instead propose that she “loves” him “heartily” (ti amo di tutto cuore). See Cod. Magl.. 222v–223r; Reschiglian, Istruzioni, 209; Cimarelli, Croniche, 2:800; and Boccanera, Opere spirituali, 187. 47. Here Varano briefly recounts Numbers 12, which tells of Miriam’s criticism of Moses, God’s punishment of leprosy, and Moses’s unsuccessful petition.

Instructions to a Disciple 113 by the Holy Spirit in the Old Testament to cause spiritual murmurers to tremble! But few note it, and even fewer understand. Believe this: whoever in religious life has not succumbed to this vice of murmuring and gossiping will enjoy paradise on earth.48 And so I have compassion for the grumblers and envy those about whom they grumble, for we know that all things work together for good for those who love God.49 Leprosy devours its victim and infects others as well; and it is for this reason that God commanded that Miriam be sent outside the camp. For “the one who holds the bag is also a thief,”50 that is, the one who listens is just as guilty as the one who grumbles; or more so, because if no one had listened, no one would have gossiped. A demon stands on the tongue of the one who grumbles, and another sits in the ear of the one who listens;51 they have a good laugh together and mock both the fool who gossips and the crazy lunatic who listens. I want you to be wise and neither grumble nor listen. If you glower at those who want to gossip with you, you will do two good things in one stroke: you will rip the demon from the mouth of your companion, and drive off the other who was waiting to plant himself in your ear. I have digressed far from what I had begun to say, but believe that your diligent prayers urged me to this useful transgression. I conclude here: there should be no grumbling about any person, nor about anything, nor about what is done well or badly, nor for what is done well or badly. Pay attention, for I am not speaking without cause; hold the bridle in your hand, for as James writes in his epistle, If any think they are religious, and do not bridle their tongues . . . , their religion is worthless.52 This is the hidden snare that lies in these visitations of which I promised to speak: the devil knows that every one of our good actions, if not rooted in holy charity, is hateful to God and fruitless and worthless for us. What does this demon do? He causes many things to be said that amount to nothing, but which linger to be seen and suspected, and are considered by imperfect souls more 48. An obscure passage, succinctly put in Cod. Magl./Reschiglian, while Cimarelli/Boccanera revises the text considerably, resulting in a quite different translation. See Cod. Magl. 223r; Reschiglian, Istruzioni, 209; Cimarelli, Croniche, 2:800. Thoman, Worldly Princess, 175, omits the sentence altogether from his translation. 49. Romans 8:28. 50. This is a variation on a traditional proverb: Tanta fa chi tiene come fa chi scortica (“The one who holds the bag is no different than the one who steals”); that is, not only perpetrators, but also their accomplices are guilty. See Gustavo Strafforello, ed., La sapienza del mondo, ovvero, Dizionario universale dei proverbi, 3 vols. (Turin: A. F. Negro, 1883), 3:522. 51. In Cod. Magl./Reschiglian, Varano uses two verbs to denote the action of these demons (one “stands”—sta—on the tongue, and a second “sits”—siede—in the ear), while Cimarelli/Boccanera allow the earlier verb to denote the action of both demons, diminishing somewhat, perhaps, the power of the image. See Cod. Magl.. 223v; Reschiglian, Istruzioni, 210–211; Cimarelli, Croniche, 2:801; and Boccanera, Opere spirituali, 188. 52. Varano abbreviates James 1:26: religiosus non refraenans linguam suam hujus vana est religio.

114 CAMILLA BATTISTA DA VARANO serious than they are. Then fraternal charity cools, the bond of peace is broken, suspicion is born and charity dies, or rather it languishes. When malign spirits see this, they’re ready to pounce.53 They care nothing for our obedience, nor esteem our chastity, they mock our poverty, tears, discipline, and fasting, and laugh at all the good works we do; yet it is only that charity that makes us acceptable to God and worthy of paradise. The devil’s bow always shoots its poisoned arrows at the root of fraternal love, this is always its target; this bow foments gossip, this bow foments murmuring, this bow sows suspicions during visitations, and this bow subverts religious zeal—all of which is noted and reported. Alas, alas, and a thousand more times, alas! How many blessings are lost in this way to souls blinded by their malice, how many gifts from God, how many innumerable graces? How many labors are rendered fruitless? How much is their conscience disquieted, such that they can no longer discern what is good? In their disquietude, they have no desire to pray, they have no trust in God, and they have no joy in their hearts. Know that all this comes from an unbridled tongue. Say nothing, say nothing, about the doings of others; as the Psalmist says, I remained silent, even about good things.54 To you, my son, I address my words to you. I want you to keep to this way of living together in holy religion, just as, by the grace of God, your dearest mother has done,55 which has brought her a peace greater than any you could ever imagine, which is the same peace that I wish your soul, blessed by God, to possess. 6. Sixth Admonition: Be Vigilant and Fervent The next admonition is this: keep the eye of your intellect vigilant so that it never falls asleep in the slumber of laziness and negligence.56 The kingdom of heaven has suffered violence, and men of violence take it by force.57 This evangelical message, your mother says, was placed in her heart by the Holy Spirit in such a way

53. According to Boccanera (Opere spirituali, 189), the figure of speech Varano uses (stimansi d’essere, anzi sono a cavallo) was common in Camerino, and meant that “all difficulties were resolved”; here, however, it has a different sense, as noted. 54. The words silui a bonis that appear in Psalm 38:3 (Vulgate) are translated here from the Latin; the English translations of the corresponding Psalm 39:2 are various. 55. Cod. Magl./Reschiglian reads tua carissima madre (“your darling” or “your loving mother”), which Cimarelli/Boccanera change to the far cooler tua cordialissima madre (“most cordial” or “kindly”). See Cod. Magl., 224r; Reschiglian, Istruzioni, 213; Cimarelli, Croniche, 2:802; and Boccanera, Opere spirituali, 190. 56. Varano writes in Latin ne unquam obdormiat in somno pigritiae et negligentiae, which while not scriptural, is reminiscent of the description of the disciples in the garden of Gethsemane; see Matthew 26:36–46; Mark 14:32–43; and Luke 22:39–53. 57. Matthew 11:12.

Instructions to a Disciple 115 that it spurred her both when sleeping and waking, the aforesaid words constantly recurring to her: the kingdom of heaven, etc.58 What I want to say is this: do not fall asleep in religious life in the sleep of those many who, having entered into religion, forget their initial fervor, and all the good that they do is done without mental awareness. They follow the schedule, the ceremonies, and the rules of holy religion as though they were goats: when one jumps, the others all follow, and no one knows why.59 And so they perform as though asleep the duties they have assumed and do not consider why—acting, with all respect, like “an ass that carries wine but drinks water.”60 And so these sleepers in religious life persist with much toil but produce very little fruit; for just as to a man matter without form is not beautiful, and neither is it very useful, so work done without purpose is not pleasing to God, nor useful to us.61 For the virtuous work is the matter, and the purpose, for good or ill, is the form; working without purpose can only be considered folly. I do not want you, who are wise and prudent, to follow in the footsteps of the foolish, but rather in every work, both small and large, lift up the eye of your mind to God, and sanctify with purpose every moment of your life.62 And so for the love of God do every good work; for the love of God, endure every adversity; for the love of God pray, read, sing the office, wash the dishes, sweep the floor, and perform charitable care and service for both the hale and the infirm. And if you assume that mental habit of saying “for the love of God,” you will say it even without thinking.63 Your beloved mother has done so, although she performed few 58. Here Cimarelli/Boccanera atypically offer the more powerful wording avendo sempre fisse memoria (“having always fixed in her mind”), whereas Cod. Magl./Reschiglian read sempre occorendogli (“constantly recurred to her”). See Cod. Magl., 224r; Reschiglian, Istruzioni, 213; Cimarelli, Croniche, 2:802; and Boccanera, Opere spirituali, 190. 59. An allusion to Dante, Purgatorio 3:79–84; cf. Boccanera, Opere spirituali, 191, which names only verse 3:84. For related proverbs, see Strafforello, La sapienza del mondo, 1:258–59. 60. The phrase “an ass that carries wine but drinks water” is a popular saying, referring to someone who works to profit others, but without gain for themselves. 61. Cimarelli/Boccanera remove the phrase “to a man” that appears in Cod. Magl./Reschiglian: la materia senza forma allo huomo non è bella, avoiding an unwanted male reference but upsetting the parallelism between “to a man” and “to God.” See Cod. Magl., 224v; Reschiglian, Istruzioni, 214; Cimarelli, Croniche, 2:802; and Boccanera, Opere spirituali, 191. 62. Cimarelli/Boccanera change the final phrase in this sentence to mentre spirito di vita avrai (“while you still live”), omitting the instruction to “sanctify” that is found in Cod. Magl./Reschiglian: santifica tutto il tempo della tua vita. See Cod. Magl., 224v; Reschiglian, Istruzioni, 214; Cimarelli, Croniche, 2:802; and Boccanera, Opere spirituali, 191. 63. Cimarelli/Boccanera revise the wording here and insert a direct appeal: Signore Iddio, io le faccio per vostro amore (“Lord God, I do them out of love for you”). Cod. Magl./Reschiglian read simply di dire per amore di dio. See Cod. Magl., 224v; Reschiglian, Istruzioni, 214–15; Cimarelli, Croniche, 2:803; and Boccanera, Opere spirituali, 191–92.

116 CAMILLA BATTISTA DA VARANO such works due to her long illness and physical weakness; however, and I offer this to you as a model, she exerted herself so greatly that in truth she did more than her disability should have permitted. This is known to God and to her conscience. And so I advise you: may your desire always burn to do penance, and though in exterior works you should keep the commandments of your fathers, God considers only the heart, so be always aflame with divine love,64 because flies don’t go near a pot that boils, but they rush to one that is lukewarm, and there they drown themselves.65 The devil and all worldly thoughts flee from the soul that boils with divine love, while the flies of vanity and useless thinking drown themselves in the soul that is lukewarm in charity and cold in love. And from this is born the pestilent sleep of the negligent soul about whom I am speaking to you, of whom there are many sleeping in religious life, who dream nonetheless of gaining holy perfection. But at death, they will see that they had slept and dreamed, and now find their hands full of the flies of diabolical illusion. Therefore, open your eyes, my reverend son, and do not fritter away these few days that remain to you of your life. Be vigilant and fervent, for on account of 64. In Cod. Magl./Reschiglian, Varano counsels her disciple che lo tuo desiderio sempre arda di fare penitentia, ma nelle operationi exteriori serva mandata patrum tuorum, allo cuore risguarda Iddio et questo fa’ che sia sempre acceso nella charità divina . . . , the Latin phrase “keep the commandments of your fathers” recalling a host of scriptural passages (e.g., Proverbs 7:2, Matthew 19:17). Cimarelli/ Boccanera revise substantially, substituting sempre acceso (“always lit up”) for the stronger sempre arda (“always burn”), and dropping the modifier divina (“divine”), thereby diminishing the mysticism implied in the phrase charità divina (“divine love”). See Cod. Magl., 225r; Reschiglian, Istruzioni, 215; Cimarelli, Croniche, 2:803; and Boccanera, Opere spirituali, 192. See also Massimo Reschiglian, “ ‘Reverendo padre mio e figliuolo dilectissimo’: La maternità spirituale nelle Istruzioni al discepolo di suor Battisa Varano,” in Paolo Martinelli, ed., Maschile e femminile, vita consacrata, francescanesimo: Scritti per VIII centenario dell’Ordine di Santa Chiara, 1212–2012 (Bologna: Edizioni dehoniane Bologna, 2012), 609–31. 65. Here Varano used a variation of a proverb perhaps drawn from the writings of a Church Father. The proverb “Flies don’t light on a boiling pot” (Alla pignatta che bolle le mosche non vi si appressano) is found in several dictionaries; see, for instance, Vincenzo Mortillaro, ed., Nuovo dizionario siciliano-italiano (Palermo: Tipografia del giornale letterario, 1838–1844), 2:111. Another identifies the original source as un S. Padre antico; see Niccolò Tommaseo and Bernardo Bellini, Dizionario della lingua italiana, ed. Giuseppe Meini, 4 vols. in 8 (Turin: Unione tipografico-editrice, 1861–1879), 3 (1872):1034. Varano may have encountered the proverb in the work of the fourteenth-century Dominican friar Domenico Cavalca (c. 1270–1342), who in addition to his In nomine Patris et Filii et Spiritus Sancti amen: Incomincia il bellissimo et utile tractato contra il peccato della lingua (Florence: per Nicholaum [Laurentii], 1476) also compiled and translated patristic literature published in large modern editions. In his Volgarizzamento delle vite de’ santi padri, 2nd ed., 6 vols. (Milan: Tipografia di Giovanni Silvestri, 1853–1854), at 2:76, for example, Cavalca gives the proverb as follows: Disse un S. Padre antico: Come alla pignatta che bolle le mosche non vi si appressano, ma sì quando è tiepida, e fannovi puzza, così le demonia fuggono e temono l’uomo acceso e fervente dell’ amore divino, ma lo tiepido perseguitano e sì lo scherniscono.

Instructions to a Disciple 117 the grace granted to you by the Lord, you may say with the Apostle, his grace towards me was not in vain,66 because I seek you.67 7. Seventh Admonition: Seeking Perfection, and the Interior Trinity The seventh admonition is this: that in any situation you must do two things, for without the one you cannot be saved, and without the other you cannot be perfect.68 And I want you to be both the one and the other; that is, that you be saved, and that you be perfect, since a priest must be perfect.69 Your mother has always desired to perform a stupendous miracle and to experience a marvelous revelation. “Without this miracle,” she says, “I cannot be saved, and without this revelation, I cannot be perfect.” Now this is what you also must do, following her lead. Always pray to God, soul blessed by God, that he grant you this miracle of persevering in monastic life until the end, for whoever endures to the end will be saved.70 This perseverance is a most stupendous miracle since it is opposed by three most powerful captains, each one acting on his own with an infinite army of temptations that attack the soul, not wanting us to persevere in any way. And they bring with them so much artillery of so many kinds to stop this perseverance that if the soul were not sustained by God, it could never take up the task of performing such a miracle— because anyone who has a mind to see recognizes the extraordinary strength of these unvanquished captains. Alas, I say “unvanquished,” because by their power they have already subjugated nearly all the world, taking everyone, of every rank, quality, or sex, into captivity as spoils of war. So be it; for the wise, enough said.

66. Varano writes iuxta gratiam tibi a Domino concessam, dicens cum apostolo, gratia eius in me vacua non fuit, of which only the final seven words are scriptural: see 1 Corinthians 15:10. 67. Psalm 63:1 (Vulgate 62:2): ad te de luce vigilo. 68. Cimarelli/Boccanera write instead “without the other you are prohibited from being perfect” (senza la altra t’è vietato l’esser perfetta). See Cod. Magl., 225r; Reschiglian, Istruzioni, 216; Cimarelli, Croniche, 2:803; and Boccanera, Opere spirituali, 193. That change makes the meaning of the sentence that follows problematic. 69. Varano writes sacerdos debet esse perfectus, a phrase taken from the beginning of the priestly ordination rite, when the bishop gives an admonition to the ordinands explaining their duties and the connection of the office they are taking up with priesthood in the Old and New Testament traditions, prior to the actual ritual. The admonition text can be found in the Pontificale Romanum, the book of rites performed by bishops. The version Varano was likely familiar with was published in Rome in 1485 and 1497. In the 1497 edition, the pertinent passage reads: ministros ecclesie sue: fide et ópere debére esse perfectos. See Augustinus Patricius and Johannes Burchardus, eds., Pontificale Romanum, 2nd ed. (Rome: Stephan Plannck, 1497), 17v–18r. More modern editions are plentiful; among them, Pontificale Romanum sanctissimi D. N. Benedicti Papae XIV jussu editum et auctum (Rome: Generosi Salomoni, 1752), 35–36. 70. Matthew 10:22, 24:13.

118 CAMILLA BATTISTA DA VARANO The three mighty captains are these: the world, the flesh, and the devil. O how deadly, perilous, and most horrible is this terrible assault!71 What a miracle it is that God, by the hands of his servants, raises the dead, gives sight to the blind, and frees those suffering from bodily pain and disease. For it is proper that God does supernatural things, for otherwise he would not be God; but that a fragile creature conceived in sin—for in sin did my mother conceive me72—can by means of the Catholic faith vanquish the world, the flesh, and the devil—I declare and maintain that this conclusion is indisputable: this is the most stupendous miracle that can be done or seen in this world. And without it, no monk or nun, and no priest, can be saved.73 But be encouraged, and don’t be dismayed, beloved son, since your dearest mother, although of the weaker sex, by divine grace and guarded by angels has already most victoriously triumphed over the first two opponents, that is, the flesh and the world. With a shining sword she jousted with the one and the other, and God gave her the victory. The world can do as it wishes, for she no longer heeds what it does: with dry footsteps she has crossed the Red Sea, for her feet did not get wet;74 and by the grace of the Holy Spirit, her enemy, his head broken, cannot return against her. And I can tell you this: she enchained him with a chain of indissoluble gold wrought from her taste of the sweetness of divine love, and now can in no way desire worldly glory or grandeur—for every worldly thing is now for her gall, hell, and bitterness. Her body became invulnerable, to the vexation of those who wished otherwise, and before she suffered the death that is the common fate of mortals, by the grace of God and the action of the Holy Spirit she has been resurrected in such a way that her mind and body possess corporeal youth and, though on earth, angelic nature.75 And know that in order to vanquish this powerful tyrant, the waters 71. assault: Varano writes preliatione (or prelazione in modern Italian), or “preemption,” meaning a prior seizure or appropriation, and when used in a military context, by a belligerent. Cimarelli/ Boccanera substitute contesa (“battle”) and added an exclamation point. See Cod. Magl., 225v; Reschiglian, Istruzioni, 217; Cimarelli, Croniche, 2:804; and Boccanera, Opere spirituali, 194.3. 72. Psalm 51:5 (KJV; Vulgate 50:7). Varano uses the term “creature” here (as does the Psalmist), and often elsewhere, as is common in medieval religious rhetoric to mean anyone or anything created by God. 73. Cimarelli/Boccanera drop the phrase “and no priest,” which not only renders the next sentence less comprehensible, but might be viewed as a deliberate defensive of the clerical state. See Cod. Magl., 225v; Reschiglian, Istruzioni, 218; Cimarelli, Croniche, 804; and Boccanera, Opere spirituali, 194. 74. For crossing the Red Sea with dry feet, see Exodus 14:21–22 and The Spiritual Life, chapter 11, in this volume at 80–81. 75. Cimarelli/Boccanera add si può dire (“in a manner of speaking”) to Varano’s description of the resurrection, and substitute gode (“enjoys”) for possiede (“possesses”), both changes minimizing the force of her prose. See Cod. Magl., 226r; Reschiglian, Istruzioni, 218–19; Cimarelli, Croniche, 2:804; and Boccanera, Opere spirituali, 195.

Instructions to a Disciple 119 of deep suffering entered into her soul, and the iron of his mighty lance entered deep into her heart; but strengthened by divine grace, she meets the enemy face to face and triumphs.76 Now, no more. God knows all, and she can rightly say, The secrets of your wisdom and power, O merciful God, you have revealed to me.77 On her journey she has by God’s gift seen, experienced, and achieved incredible things. Through her, God has transformed evil into perfect good to his great honor, for she has seized and bound his enemies with their own arms, and presented them as willing captives, whose names are written in the book of life, before the divine throne.78 And so the hidden and unsearchable wisdom of God made of his enemies perfect friends; thus confident hope took up the shield of perfect patience and vigorously engaged the fight and won the victory with the help of God, to whom be praise and glory forever and ever.79 She fears nothing from the third captain for two reasons. First because she knows, and holds by faith, that the devil can do nothing more than what God wills, and she had chosen as her paradise the will of God in heaven and earth; wherefore, she does not fear him, but rather desires that he do to her whatever God has ordained or even permitted him to do.80 And note that in this way she learned perfect patience with the devil and with all creatures; for she holds with unshakable faith that neither the one nor the other can do or say no more nor less than what God wills, and she knows that God more urgently seeks her salvation and loves her more than she herself seeks or loves. Thus there is nothing whatever to fear where one enjoys the sure protection of the heavenly Father. The second reason why she does not fear the third captain is this: she is absolutely certain that God, who by his mercy has given her grace to triumph gloriously over the two more powerful captains, will also give her the wisdom, energy, and strength to vanquish the third and weakest one, who cannot injure us if we ourselves do not of our own free will furnish him the means to do so. 76. Cimarelli/Boccanera revise this sentence, notably omitting the powerful image delivered by Varano’s affaccia affacia (“face to face”). See Cod. Magl., 226r; Reschiglian, Istruzioni, 219; Cimarelli, Croniche, 2:804; and Boccanera, Opere spirituali, 195. 77. Varano paraphrases Psalm 51:8 (Vulgate 50:8). 78. Philippians 4:3. Here Paul names two female leaders of the church at Philippi, Euodia and Syntyche, who had labored side-by-side with him, and thus their names were in (Varano writes “written in”) the book of life. 79. The Latin phrase Deo auxiliante, cui laus et gloria per infinita saeculorum resembles language used as a doxology in the epistles, as in Galatians 1:5; Romans 11:36; and Romans 16:27. 80. Cimarelli/Boccanera drop vero from the phrase che Dio ha ordinato, o vero permesso, losing the emphasis found in Cod. Magl./Reschiglian. See Cod. Magl., 226v; Reschiglian, Istruzioni, 220; Cimarelli, Croniche, 2:805; Boccanera, Opere spirituali, 196. The wording carried theological and philosophical implications as predestination was hotly debated in the early modern period.

120 CAMILLA BATTISTA DA VARANO Rejoice and exult, my reverend friend, because if a lowly little woman can overpower and triumph over this merciless army—and miraculously, with God’s help, she has already done so for two of the three—what will you accomplish, you who are brave, warlike, and virile, on this battlefield of spiritual struggle?81 What will you achieve in this great glorious joust that God and the holy angels observe from the palace of the heavenly court, recording the blows struck by their impassioned cavaliers in the book of life, and gazing with pleasure and delight on the arena of this, our present life, where the true sons of the cross, for the love of their crucified Jesus, joust with the world, fence with the flesh, fight the devil with unsheathed sword in hand, seeking in that battle no peace or truce before the resolution of death? Which side are you on?82 Do you think that to serve God and to seek salvation are trivial things? His brow must sweat copiously who wishes to approach the truth.83 I believe that you were born precisely for this struggle, that before the foundation of the world you were destined for this battle, and that your soul is great and your character suited for this lofty enterprise. Do not doubt that despite the world, the flesh, and the devil you will be victorious, by the grace of God and the prayers of your dear mother, who loves you, as I well know, perfectly in God. Therefore I want you to follow her, and by all means, even unto death,84 to achieve this miracle of perseverance in monastic life; and there is no greater miracle than this. The wonderful revelation that I want you to ask from God is this: that he reveal yourself to you, and make known to you who you are, how much you can be, how much you know, how much you merit. For without this revelation no one ever becomes perfect. This secret is not learned, but it is locked in the unseen depths of the heart of the crucified Jesus; and he does not reveal it to many, no, but to very, very few; nor does he reveal it all, but to one more and to another less, 81. Here Cimarelli/Boccanera atypically stress Varano’s relationship to her disciple, changing messer Reverendo mio (“my reverend sir”) to figliuolo mio (“my son”), and interpolate the phrase nelle piaghe del dolce Iesù (“in the wounds of sweet Jesus”) modifying figliuolo. In addition, for a second time (see 118 note 71) they replace Varano’s preliatione (“preemption”) with contesa (“battle”). Notably, Cimarelli/Boccanera do not alter the powerful diminutive noun Varano uses when she describes herself here as a vile femminella (“cowardly little woman”). See Cod. Magl., 226v; Reschiglian, Istruzioni, 220–21; Cimarelli, Croniche, 2:805; and Boccanera, Opere spirituali, 196. 82. Quae pars est? or “to what party do you belong?” There is similar wording at 2 Corinthians 6:15. 83. Here Varano uses language reminiscent of Bernard of Clairvaux (1090–1153) in his De consideratione, addressed to Pope Eugenius III (r. 1145–1153). Bernard encouraged the pope to consider his principal work to be spiritual, and to keep in mind the ideal of a laboring, sweating peasant. See Bernard of Clairvaux, Five Books on Consideration: Advice to a Pope, trans. John D. Anderson and Elizabeth T. Kennan (Kalamazoo, MI: Cistercian Publications, 1976), 56. 84. Varano writes usque ad mortem (“even until death”), a phrase found often in Scripture. But in view of her emphasis on the Passion, it is likely she had in mind Jesus’s words in the garden of Gethsemane; see Matthew 26:38 and Mark 14:34: tristis est anima mea usque ad mortem.

Instructions to a Disciple 121 according to the degree of perfection that they have reached. Surely this secret cannot be understood fully in the obscurity of this life, but in the other we shall fully understand our nothingness, fragility, and foolishness. From this understanding comes the true and heartfelt humility that is unseen by human eyes but is welcome and acceptable in the eyes of God. Your mother never sought nor desired any other revelation than to know God and to know herself, but that generous, kind, and beneficent God gave her many others, and he did not neglect to give her the whole of this one of which we have spoken because her soul was loved by God. Some years ago, during her mental prayer before the image of the crucified, God illumined her with this truth: that she would never become perfect if she did not adore a trinity within herself that was like the Trinity of God that she believed in of Father, Son, and Holy Spirit. In order to be saved, one need only to adore this Trinity; but in order to be perfect, one must believe in, confess, and adore this other trinity—that is, that she was nothing other than nothingness, folly, and hateful hatred.85 O most blessed trinity, not known, nor adored, nor believed in by spiritual imbeciles. “O God,” she said, “deprive me first of my corporeal life rather than deprive me of the knowledge of this most lovable truth; first reduce my bones to powder rather than remove from my soul this teaching of true wisdom; because then always, my sweetest Jesus, I will preserve my heartfelt humility, without which I cannot please you, the vital life of my soul. Of what can I boast, if my potency is annihilated? What can I pretend to know, if I am nothing but ignorance? What can I merit in your gracious sight, other than hateful hatred, and even more hateful than hatred? For whoever sins is the servant of sin,86 but sin itself is nothing; and I have committed sin, therefore I am as much less than nothing as a servant is less than his master.”87 For sin is nothingness, and it annihilates the image of God in us. As John says, without him not one thing came into being—that is, in the absence of God, there is only sin; every other thing that exists is made by God and comes from God, for all things came into being through him.88 Hence when she feels able to act, she knows that the person of the eternal Father has empowered her nothingness. When she sees that she knows how to speak and to teach others in the spiritual life, she knows that the person of the Son has transformed her ignorance into wisdom. And when she sees that she loves hatred, she knows that the person of the Holy Spirit by its gentle mercy and love 85. This is a remarkable final phrase: cioè ch’ella non era altro che un niente, tutta stoltizia, et odiosa a Dio. 86. John 8:34. 87. In claiming “sin is nothingness,” Varano is adopting a standard philosophical definition of evil, and sin, as the absence of good. 88. John 1:3: omnia per ipsum facta sunt et sine ipso factum est nihil quod factum est. Varano reverses the order of the two component statements.

122 CAMILLA BATTISTA DA VARANO has enamored hatred and made it lovable.89 And thus, returning all gifts to God, her soul remains free and released from vainglory, self-importance, and the fetid fog of pride that ripped the angel from paradise.90 She can sing with the Psalmist and say, O Lord, my heart is not lifted up; my eyes are not raised too high.91 She holds this as true: that if the spiritual soul does not seek within itself to have this light, this understanding, and this necessary revelation, then it can never humble the heart before God, nor other creatures. Know this: that she is very reverent in external works, but even more reverent in her heart, a reverence not visible externally because it is the mortal enemy of putrid hypocrisy. And so she often restrains herself; but even more often—sometimes secretly, sometimes openly—she will kiss the ground at the threshold of the door to the church where the sisters put their feet, deeming herself unworthy to put her sinful mouth on the place where they all put their holy, consecrated, virginal feet—and I say “holy,” for even if they were not, they seem so to her. I write you this with tears in my eyes, because I feel that your devotion and prayers force me to tell you the secrets of this poor woman which have lain hidden for many years. Think now, my son, as she does these things, how much more willingly she would also show reverence in other ways, not only as described above, but also out of respect for rank or office, as she especially reverenced these, and never, ever did she think to say, “I am more worthy than they.” She also often shows great regard for the lowliest sisters, neither mocking nor laughing but with the purest heart, since they are brides of Christ.92 Now make yourself humble of heart, reverent, kind, pious, and gentle, imitating always the purest heart of sweet and gentle Jesus; conform yourself to him, if you desire his sweetest intimacy and honorable friendship. From this heart, from this most sacred Jesus, your mother has drawn every ornament that adorns her, both interior and exterior. This gentle heart, this loving breast has been her school; here she learned because here she studied. Here one reads nothing but truth, meekness, piety, and sweet cheerfulness of heart and jubilation of conscience. Here is found nothing but love and charity: love of God and charity 89. Cimarelli/Boccanera remove the feminine pronouns and personal references in these three sentences, substituting the generic subject qualora anima (“any soul”), and thereby obscuring the evidence that Varano is writing about herself feeling these abilities, giving this guidance, and sensing this love. See Cod. Magl., 228r; Reschiglian, Istruzioni, 224; Cimarelli, Croniche, 2:806–7; Boccanera, Opere spirituali, 199. 90. “ripped the angel from paradise”: an allusion to fallen angels who were expelled from heaven, and specifically to Lucifer, or Satan, who rebelled against God and was sent to hell. 91. Psalm 131:1 (Vulgate 130:1). 92. Cimarelli/Boccanera fundamentally alter the sense of this statement, describing Varano as mocking the sisters who were lowest in rank and birth nello esteriore (“on the outside”), while nell’interno (“on the inside”), she considered them to be the brides of Christ. See Cod. Magl., 228v; Reschiglian, Istruzioni, 225; Cimarelli, Croniche, 2:807; and Boccanera, Opere spirituali, 200.

Instructions to a Disciple 123 toward one’s neighbor. O divine heart, I can do no other than name you, because her name is written for all the world to see in shining, beautiful, golden letters.93 Enter here within, my most reverend friend, if you wish to become perfect now; for this is the short, hidden, certain, and infallible path along which your mother walks and has walked. Follow her, because conforming to her example will generate and preserve love. Say to God, “This revelation I desire, my Lord, because I cannot be perfect without it, a perfection which is necessary for my worthy performance as a priest.” He will give it to you, my reverend friend, because he is so good, so generous, and so full of gifts and graces that he always gives, like a fountain, without being asked, out of the fullness of his goodness, to both the righteous and the sinful. Therefore that soul whom you love will sing of your mercy, Lord, forever.94 8. Eighth Admonition: Be Humble, and Honor God The next admonition is this: that you not be a thief,95 for he who steals hangs himself on the gibbet of divine justice; but the soul that Christ in his wisdom steals will be hanged on the gibbet of the loving cross, where he will be perfectly united with his longed-for spouse, the crucified Jesus. I do not want you in any way to steal the honor and love of God, because these two things he has always kept for himself alone, and most justly: to the only God, be honor and glory.96 He laments with the Prophet, saying If I am a master, where is the respect due me? If I am a father, where is the honor due me?97 By these words he declares his wish that what is his should not be ours. Your mother has always been especially scrupulous in keeping these two things intact and inviolate and reserved for God, creator of the universe; and she has feared touching these two things more than others fear the plague; and she has fled from them more swiftly than from a venomous serpent. Accordingly, she has often said to God with heartfelt zeal, “My Lord, if you see that I, in my malignity, might ever defile these two things, deprive me forever of all the graces and gifts that you want to give me, for I do not want them. If I ever speak a word intending that it confer honor upon me, then you, who can do anything, make it instead confer shame and confusion. If I ever say anything in order to gain love and benevolence, send hatred and malevolence instead, because you, my God, can 93. This passage is reminiscent of Varano’s two descriptions of her visions of Jesus in The Spiritual Life, chapters 10 and 12, in this volume at 77–80 and 82. 94. Varano echoes various scriptural passages in these two sentences; see, for example, for God’s fullness, John 1:16; and for his mercy, Baruch 2:27. 95. Varano uses the noun furo (“thief ”) and the verb fura (“he steals”), both Italianized derivations of the Latin verb furor (to steal). 96. 1 Timothy 1:17. 97. Malachi 1:6, the order of the component questions reversed; slightly modified.

124 CAMILLA BATTISTA DA VARANO do everything. If you see that I am a thief and a robber, do not entrust to me the treasure of your graces and gifts, for these would bring me the glory and honor and love that rightly belong only to you and no one else. But if I prove to be faithful in these two matters, give them to me, because I desire them for the honor of your Majesty and for the benefit of my neighbors.” And at times this blessed soul found herself so anxious and abased that she begged God with all her heart that he confer all the graces and gifts that he wished to give her to another creature who pleased him, because that would bring him more honor than if he gave them to her. And she said this because she could not believe that there existed in all the world a creature who less deserved to receive the graces of God. And when God granted her wish, she said she had received the greatest consolation, since she sought the honor of God and not her own benefit. It was to such souls, I believe, that it was said, Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.98 And in the Book of Revelation, God says to such a blessed soul, Be faithful unto death—ten years are not enough, nor twenty—but be faithful until death, and I will give you the crown of life.99 Faithful is that servant who gives back to her master all the days of her life what the master, in his kindness, has given and entrusted. So, my reverend friend, do not be a thief, because God will hang you by the neck, and take no notice that you are a scholar or a priest, nor care about your rank or status or anyone else’s; for to them it has been said, Priests, serve the Lord in fear, and rejoice in him with trembling.100 For all the time she has been in religious life up to the present, in order not to steal love from God, your mother has kept to this practice: she has never given herself to anyone, and no one has given herself to her. She adopted various strategies, but mainly she fled from anyone who might bear her inordinate love; and because she is much loved and capable of loving, she has fled all opportunities to love and to be loved. And when she became aware that one had loved her more than another, she was greatly saddened, and with copious tears begged God to temper, or even to remove that love from the heart of that person. And sometimes she tried to offer another person in exchange, one more suitable than she, in order to escape from such love. And she did all this in

98. Matthew 25:23 (RSV). 99. Revelation 2:10. 100. Cf. Psalms 2:11 (Vulgate), which reads: Servite Domino in timore et exultate ei cum tremore. Varano alters the text, writing Servite [domino in timore] et exultate sacerdotes cum tremore, exhorting the “priests” to action with the Latin imperatives (servite; exultate). The translation given here is directly from the Latin, as the NRSV translation is quite different in sense: “Serve the Lord with fear, with trembling kiss his feet.”

Instructions to a Disciple 125 order not to steal honor and love from God, for no one seemed more capable than she was to steal this love away.101 And finally I leave you with this truth: that no creature ever took such happiness, delight, and consolation from being loved as she took displeasure, pain, affliction, and tears from such love when it did not come from God. In order not to steal honor from God, whenever she could until this day, she has hidden and concealed the singular graces that God has given her, and has even tried, with chatter, jests, and laughter, to seem more worldly than spiritual, so that to the only God, be honor and glory102—and she would much rather have had the plague than a reputation for holiness.103 Now, however, being in a different state, more noble and excellent, she cares nothing for all this: she attributes everything done and said to God, and nothing to herself. Hatred and love, honor and shame, they are all the same to her. She is wholly indifferent to whatever is said and done, as though it concerned not her, but someone else. I am telling you everything about your mother, my son, for your consolation, but also so that you may be prudent, imitating her in that which is appropriate, but leaving the state of your soul to be changed by God, as she did also. For it is necessary above all that you be a basin rather than a pipe,104 if you follow my meaning; for as I see it, she was a basin for twenty years—that is, she contained the grace she received within herself—before she became a conduit, diffusing and sharing it with others. And I tell you further that her soul was so zealous not to steal the honor of God, and her humility was such, that she felt that the graces God gave her had been placed in the vile vessel of her sinful and ungrateful soul, 101. Cod. Magl./Reschiglian read: E tutto questo per non furare lei l’honore et amore di Dio, che nulla pare sia più atta di lei a furare questo amore. Cimarelli/Boccanera write instead E tutto quello per non furare l’amor a Dio, al che pare che nessuna sia più atta di lei, fundamentally altering the sense of this statement; Thoman translates it thus in Worldly Princess, at 184: “And she did all this in order not to steal love from God. It seems that no one is more attentive than her in this.” See Cod. Magl., 230r; Reschiglian, Istruzioni, 229; Cimarelli, Croniche, 2:809; Boccanera, Opere spirituali, 204. 102. 1 Timothy 1:17. 103. Cimarelli/Boccanera avoid the word inguinaglia perhaps out of prudishness, reading instead: Et più presto avrebbe volute avere nome di poco buona che di santa (“And she would much rather have had a bad reputation than a holy one”). The term inguinaglia literally means of or relating to the groin, which was frequently used to describe swellings associated with the plague, because of which association it is translated here as “plague.” See Cod. Magl., 230r; Reschiglian, Istruzioni, 230; Cimarelli, Croniche, 2:809; and Boccanera, Opere spirituali, 204. On the use of these terms, see Flavio Valerani, “La peste di Casale degli anni 1523–1530,” Bollettino storico-bibliografico subalpino 11, no. 4 (1907): 229–84. 104. Be a concha (a basin, usually round and double-handled for carrying water) rather than a cannale (pipe, conduit, spigot); Reschiglian, Istruzioni, 230. The comparative phrasing was attributed to Bernard of Clairvaux in the foreword to a collection of weekly sermons by Alfonso de Liguori (1696–1787); see his Discorsi sacri morali, o sia Sermoni compendiati per tutte le domeniche dell’ anno (Bassano: Remondini di Venezia, 1793), 7.

126 CAMILLA BATTISTA DA VARANO and that it shamed and dishonored him to have bestowed them upon her, who was so flawed and unworthy; and for this reason, she said nothing and cleverly kept them hidden. Often she gave some excuse to leave the sacred reading105 so that nothing could happen whereby the sisters and brothers might recognize the grace of God in her. Because of these concerns, sometimes she would arrange with the lector that she not read anything about the Passion of Christ until the sisters had eaten, “because otherwise,” she said, “the sisters would not be able to eat.”106 But she said this for her own sake, because in fact it was she who could not eat during that sacred reading. Now she rarely goes to the refectory because she has two convenient excuses,107 but more for this one than for the other, she is content to avoid eating in the refectory. I tell you this, my father and my son, so that you may learn from her to conceal the spiritual gifts and graces conceded to you, until God arranges otherwise.108 Blessed is that soul who desires no other monitor of their actions than God. Oh, how many difficulties your mother endured because of this! Oh, how many censures! Oh, how many false, arrogant, and presumptuous judgments! And for that which should have merited praise before God and men, she received disdain and rebuke before God and sisters and men and brothers.109 But she was firm, constant, and strong, immobile like an ivory tower,110 and steadfast in her expectation, held with undeniable faith, that at a time of distress111 her most faithful spouse, the crucified Christ Jesus, would take up in his hand the unsheathed sword and fasten on his divine shoulders the armor by which he had protected this soul—she who had proved over many years her faith and patience in many ways and means, and manifested the uprightness of her heart, with which she sought truly to please him alone, not considering human judgments and, in order to uphold the honor of God, gave no thought to her own shame. Therefore, my reverend son, be careful not to steal, because I certainly do not want you to be hanged, as it would bring great shame to your mother, and 105. sacred reading: the traditional monastic practice of reading in the refectory during meals, designed to keep the minds of devotees always focused on God. The readings could include scripture or theological texts. 106. Where Cod. Magl./Reschiglian read: perchè—diceva lei—le suore non possono mangiare, Cimarelli/Boccanera give a lengthier explanation: perchè—diceva—esse non possono mandar giù cibo alcuno in udir quella amorosa istoria. Thoman translates the preceding (Worldly Princess, 185): “The other sisters will not be able to swallow any food while hearing that story of love.” See Cod. Magl., 230v–231r; Reschiglian, Istruzioni, 231; Cimarelli, Croniche, 2:810; Boccanera, Opere spirituali, 205. 107. two convenient excuses: unidentified. 108. Varano alludes to the idea that God sees good deeds done in secret; see Matthew 6:4 and 6:18. 109. Luke 2:52, followed by Varano’s free elaboration of the same. 110. For “ivory tower,” Varano writes torre eburnea, alluding to Song of Songs 7:4. 111. Psalm 32:6 (Vulgate 31:6).

Instructions to a Disciple 127 perpetual damnation for you. So, then, be ever faithful: fear, love, honor your God, for whatever he pleases he does, in heaven and on earth, in the seas and all deeps.112 9. Ninth Admonition: Think Always on God The next admonition is this: that you keep your mind fixed on God, as much as you can in your fragility, as much as divine grace will permit you. This is the most useful and necessary thing that the man can do who is a servant of God. Thinking often of God sanctifies the mind, increases zeal, illumines the understanding; and it reins in venial sin, sweeps away vices, and can prepare the soul for devout prayer; but few do so, for many go to prayer each day having not once thought of God, and so they lack devotion, vitality, and energy, and are full of mental vexations. Then they say, “I haven’t got the grace to pray,” and this happens only because they have not thought of God, which prepares the soul for mental prayer. But the person who thinks of God comes immediately to the desired end in no time at all, because the place has been prepared for the Lord, 113 and receives the gift of contrite tears and the gift of devotion. Those who in religious life are spiritual and wise, if they begin the practice of thinking of God in this way, they will progress to attain for all eternity triumphant glory in paradise.114 This is the infallible sign, more than any other, that one’s name is written in the book of life:115 frequent thinking of God. And God most certainly will remember us often, I assure you, the more often he is remembered by you. Your mother was told this by the Holy Spirit, so that her soul burned all the more to perform this angelic exercise; and know that she has this grace of often seeking and remembering the heart of God. How fruitful to her soul was and is this grace that was granted to her I will never be able to describe, but I want to tell you about three principal things from which innumerable spiritual gifts descend. The first is that this grace made her blind to the faults of her neighbors; the second is that it adorned the marriage bed of her soul with heartfelt devotions; the third is that it caused her to speak lovingly of God, which was fruitful for many souls and useful for her.116 For out of 112. Psalm 135:6 (Vulgate 134:6). 113. Varano writes quia praeparavit locum Dominum, evoking two scriptural passages: 2 Chronicles 1:4 and Psalm 132:3–5 (Vulgate 131:3–5). 114. In using the term spirituali, Varano may be referring to—and idealizing—fifteenth-century nonconventual, rigorist adherents to the Franciscan rule. 115. Philippians 4:3; Revelation 13:8. 116. With the exception of changing thalamo (“marital chamber”) to stanza (“room”), and thereby obliterating the mystical and sexual implications of Varano’s word choice, Cimarelli/Boccanera do little to alter the meaning of the passage. See Cod. Magl., 232r; Reschiglian, Istruzioni, 234; Cimarelli, Croniche, 2:811; and Boccanera, Opere spirituali, 208.

128 CAMILLA BATTISTA DA VARANO the abundance of the heart the mouth speaks.117 A person must speak of that which is held in the heart. It is not possible to draw from a barrel any other wine than what it holds inside; neither can the mouth say anything but what is in the heart. Your mother came to this grace by two means. The first is through study, by frequently recalling in her mind, with great zeal, some verses of the psalms, and this one in particular: Hide your face from my sins.118 She recited those holy words so often in her mind that that recitation became a habit and without even thinking of them they occurred to her, and her mouth spoke them. She had begun this practice when she was in the world,119 and in that time, as a result of her frequent repetition of this verse she even chanted it mentally while sleeping. The other means by which she received grace was as the result of a great affliction that she continuously suffered for five years, which impelled her to call out to God for help, so that night and day her outcry came to the ears of God: Be pleased, O God, to deliver me! O Lord, make haste to help me!120 I lift up my eyes to the hills—from where will my help come? My help comes from the Lord, who made heaven and earth.121 O how many anguished tones did her sorrowful and suffering soul emit, always saying, “O God, help me! O God, give me strength and do not abandon me in this terrible moment, for my strength is failing! I can do no more: hold me with your merciful hand! O God, have you fallen asleep in the boat of my soul? The storm of this diabolical sea is sinking me; I am perishing, Lord Jesus, for without you there can be no real calm.”122 And so, during such a perilous time, there forms the unbreakable habit of often thinking about God, who in the time of peace does not desert her.123 So you should do also, my reverend father, forming this virtuous habit in your blessed soul, and quickly, quickly you will experience the wonders of God. 117. Matthew 12:34. 118. Psalm 51:9 (Vulgate 50:11). Where Cod. Magl./Reschiglian read prima per istudio di frequentare nella mente sua con grande sollecitudine alcuni versiculi del psalmo, Cimarelli/Boccanera drop the word istudio (study), writing primo per il frequentare della mente sua, thereby suggesting oral learning, as would be more usual for women, rather than textual, of which Varano was fully capable. See Cod. Magl., 232r; Reschiglian, Istruzioni, 234; Cimarelli, Croniche, 2:811; and Boccanera, Opere spirituali, 208. 119. That is, before she entered religious life in the Franciscan convent. 120. Psalm 70:1 (Vulgate 69:2). 121. Psalm 121:1–2 (Vulgate 120:1–2). 122. In this extended lament, Varano implicitly compares her situation to that of the apostles who were all in a boat being tossed in a storm as Jesus slept, and Jesus awoke to calm the waters. See especially Matthew 8:23–27, Mark 4:36–41, and Luke 8:22–25; and for the similar episode of Jesus walking on water, Mark 6:47–52, and John 6:16–21. 123. Varano writes in Latin without an explicit scriptural reference: qui in tempore pacis non recedit ab ea. “The time of peace” likely refers to the time of prayer.

Instructions to a Disciple 129 Say therefore with the Psalmist: I keep the Lord always before me;124 and again, Let the meditation of my heart be acceptable to you.125 And in many other places in Scripture you will find the Psalmist and the Prophets have had the image of God fixed in their minds, often seeking purity of heart by means of long and difficult effort: fasting, vigil-keeping, self-disciplining, sleeping on the ground in the cold or in heat, and torturing their bodies; and all this so as to obtain the purity of heart by which one obtains consummate perfection.126 Your mother, however, holds as certain truth that thinking frequently of God grants purity of heart more quickly and better than the aforementioned practices, and with less effort. That person would be a fool who, if he could go to Rome in one day by a smooth and easy path would choose to spend four on a rough and difficult road. Take this short, smooth, and easy path that leads to paradise, which is both safe and secret, for no one will be aware of it. Embrace Christ, so that no one is aware of it: for you will most certainly become rich, and no one will see where you are heading. I conclude that whoever has thought and thinks often of God, God abides in him,127 and whoever has God by grace within himself, lacks nothing. Let all your thoughts and intentions, so far as you can, be fixed on God, not on creatures. For example: if you perform an act of charity for your neighbor, it is good to do it because that person is your neighbor; but the best and most perfect purpose is to do it because that person is a member of the body of Christ.128 The latter purpose is that much more noble, excellent, and meritorious than the other as God is more excellent and meritorious than his creatures. Now think of how much difference there is between these two similar actions because of their different objectives— and many of those in religious life lose much of the value of their efforts because their objective is deficient: the variety of objectives produces an infinite variation of merits, each greater or lesser than the other. My reverend father, you understand and know this better than I, because you are most learned in this matter 124. Psalm 16:8 (Vulgate 15:8). 125. Psalm 19:14 (Vulgate 18:15). Varano quotes loosely, omitting some words. 126. Here the reading of Cod. Magl./Reschiglian is changed by Cimarelli/Boccanera in some telling ways. Where the former write Molti cercano la monditia del cuore . . . e tutto questo per havere la monditia del quore . . . , the latter write Molti vi son che procuravano la mondezza del cuore . . . e tutto ciò per ottenere la nettezza interiore. . . . Varano suggests that extreme devotional acts were a way for many “seeking” (cercare) purity of heart which they then can “have” (havere), while her later editor prefers such verbs as procurare (“to secure”) and ottenere (“to obtain”), which emphasize independent accomplishment. One reflects the spirituality of the early sixteenth century, and the other that of the early-seventeenth-century, post-Tridentine era. See Cod. Magl., 232v; Reschiglian, Istruzioni, 235–36; Cimarelli, Croniche, 2:812; and Boccanera, Opere spirituali, 209–10. 127. Based on 1 John 4:15: “God abides in those who confess that Jesus is the Son of God, and they abide in God.” 128. See Paul, 1 Corinthians 6:15: “Do you not know that your bodies are members of Christ?”; and 12:27: “Now you are the body of Christ and individually members of it.”

130 CAMILLA BATTISTA DA VARANO of formal and noble objectives. However you can and whenever you can have a ducat, don’t take a farthing: take God, think of God, and let the meditation of your heart be always acceptable in his sight.129 10. Tenth Admonition: Be Generous to Others, but Miserly to Yourself The final admonition is this: I want you to be completely generous and I want you to be absolutely miserly: that is, generous to the poor and to your neighbors, and miserly toward yourself and your own needs.130 Those in the world do the opposite: they are generous toward themselves and for their needs, and for each thing that they need, they supply themselves with three; and to their neighbors they are so miserly that if one of them needs a hundred things, they do not give even one. O what infinite blindness, O what a shameful calamity! The Lord of all is kind and generous, and liberal without measure, and all things are from him, because the earth is the Lord’s and all that is in it, the world, and those who live in it.131 And the servant and the steward alike—even though they have nothing to do with the operations of this world, since all come naked into the world and soon, very soon, will return, naked, to dust and ashes—are avaricious, miserly, merciless, and cruel to their neighbors, who are their brothers!132 O divine Trinity, and my trinity, I give you infinite thanks! O potency of my nothingness, O wisdom of my ignorance, O burning love of my hateful hatred! How powerful is my nothingness, how wise is my ignorance, how worthy of being loved is my hatred! So much, so much, so much do I thank you, Father, Son, and Holy Spirit, for me and for all humankind, for you, with your infinite power, wisdom, and mercy, have found a way and a means by which our human arrogance and pride may be reduced to that which we are: that is, to nothing. We are nothing and we return to nothing. When I behold your power and wisdom, my heart feels great happiness over this: that you alone are and eternally will be that which you always have been. And the vacuous sinners who, in their vanity, pride and accursed avarice want to inherit the earth and its transitory things but 129. Adapting Psalm 19:14 (Vulgate 18:15): et erunt ut conplaceant eloquia oris mei et meditatio cordis mei in conspectu tuo semper (“let the words of my mouth and the meditation of my heart be acceptable to you”). 130. Cimarelli/Boccanera remove Varano’s reference to “the poor” (an omission seemingly at odds with the Franciscan tradition), so that charity is to be extended simply to “neighbors.” See Cod. Magl., 233r; Reschiglian, Istruzioni, 238; Cimarelli, Croniche, 2:813; and Boccanera, Opere spirituali, 211. 131. Psalm 24:1 (Vulgate 23:1). 132. steward: Varano writes “dispenser” (il dispensatore), referring to members of the higher clergy who administer wealth. Cimarelli/Boccanera tone down Varano’s prediction (with allusions to Genesis 3:19, Job 1:21, and Job 30:19) that the end for these misbehaving clerics would come “very” soon, when they would be reduced to dust and ashes. See Cod. Magl., 233r–v; Reschiglian, Istruzioni, 238; Cimarelli, Croniche, 2:813; and Boccanera, Opere spirituali, 211.

Instructions to a Disciple 131 do not wish to be merciful to their neighbors—suddenly, suddenly, they will turn to smoke and nothingness. Their malignant desire to always possess is a horse that runs faster than a barbarian, but for its accursed avarice, the powerful hand of God will suddenly cut out its legs from under it, and it will fall down not to the earth but into the depths of hell.133 This perverse vice of avarice has already wholly doomed many in the religious life, for although they left the world and its grandeur for the love of Christ, the devil corrupted them by the vice of avarice, and made them regret giving, for the love of God, a few herbs, a little bread to the poor, or a sip of wine to the thirsty. O what a wicked, ugly thing it is to see the stain of this vice among the brothers and sisters who are servants of God! O how displeasing to God, O how it pierces his heart; for he has borne it for so many years but can no longer bear it that he, the Lord, is generous without measure, while his servants are cruelly avaricious. I want you, my reverend father and son, to do the opposite of what the worldly do. That is, if you have need of four things for your person, be a miser and do not give yourself even one. Leave the care of your body to God, and if you have firm faith in him, he will inspire another to provide for you, and you will never lack anything. Your mother has done so, and so many were inspired to provide for her needs—and not just interior ones but external ones also—that she suffered no want and could think of nothing more to request. Do not think that she ever sought anything for herself from her spiritual director,134 but rather she often refused things offered her, saying, “My mother, I don’t have any need for this thing, give it to someone who has more need of it than I.” I want you to be most generous with your neighbors, and for each thing they request of you, give them four. Your mother has entered into the contemplation of God’s most generous charity—or rather, to say it better, God by his mercy has drawn her to it—and observes in the heavens how many things this loving and most generous God has done. I am speaking of the starry sky made visible to us; how many bright stars, how many glistening planets that shine and sparkle! The clarity of the sun, the mistiness of the moon! On the earth, how many sweet fruits, how many verdant flowers, roses and lilies! How many useful herbs, aromatic and healthful, in how many different forms! How many diverse types of 133. Cimarelli/Boccanera diminish the intensity of Varano’s prose, avoiding the reference to “my trinity”; modifying “burning love” (crementissimo) to “most merciful love” (clementissimo); omitting her naming in turn each of the trinitarian persons—Father, Son and Holy Spirit; and changing her description of the “horse of malignant desire” that runs “faster than a barbarian” (più velocemente corre che uno barbaresco) to one that “runs like the wind” (al pari del vento). See Cod. Magl., 233v; Reschiglian, Istruzioni, 239–40; Cimarelli, Croniche, 2:813; and Boccanera, Opere spirituali, 211–12. 134. Varano writes a suo prelate, or male “spiritual director,” not a specifically female religious superior, to whom however she does refer (“my mother”) in the sentence that follows.

132 CAMILLA BATTISTA DA VARANO fish in the oceans, lakes, and rivers; what a diversity of birds in the air, how many four-footed beasts in the wilds and the woods, and domestic animals for human use! And God made all these—and many more besides—for our fetid, stinking bodies; and without our asking, he has given us wine, grain, oil, and other things. If his most generous charity has provided all this without our petition, and solely for these bodies that will soon disintegrate into nothing, what do you think, my reverend son, that God has made and prepared for our eternal, immortal souls, which are made in his image and likeness? What a mosaic of glory, what varieties of blessedness and unthinkable joy, what unutterable happiness, how many incomprehensible gifts are there in that eternal and triumphant city of Jerusalem! Glorious things are spoken of you, O city of God.135 The gates sparkling with pearls are approached by broad streets, and by virtue of their merits there enter here all who suffered in the world for the love of Christ, and its courts and walls are of the purest gold.136 O blessed city of Jerusalem, you are a vision of peace, the dwelling place of the joyous, the harvest of eternal glory. Why did God create such blessings in heaven and on earth, in the sea and in every element, if not in order to show us mortals his most generous charity, his infinite mercy?137 Because he is completely generous, kind, courteous, and gracious, and gives not only from the abundance of his charity, but he gives his very self to us in the daily sacrament of the Eucharist.138 O my most beneficent God, you give yourself and all your creations to us, and the wicked sinner denies even the smallest thing to his neighbor. From these considerations your mother drew her desire to give herself and all she had to others—although from her youth she had already demonstrated signs of great generosity—and she preferred giving to receiving by a thousand times or more, and she always felt herself increasing in this grace. So then be most generous if you want to conform yourself to God, because God loves nothing other than himself and those who bear his image and likeness. She learned this heresy, or rather it was taught to that servant of God, in the school of divine

135. Psalm 87:3 (Vulgate 86:3). 136. Varano writes in Latin porte nitent margaritis aditis patentibus et virtute meritorum illuc introducitur omnis qui ob Christi amarem, hic in mundo premitur, et etiam platee et muri eius ex auro purissimo. It is a description of the new, heavenly Jerusalem in tone and substance evoking Revelation 21:9–27. This lengthy statement is followed by the Latin fragment O urbs beata Jerusalem. 137. A sentence evoking Psalm 146:6 (Vulgate 145:6). 138. Cimarelli/Boccanera change “daily sacrament” (sacramento quotidiano) to “the most holy sacrament” (santissimo sacramento), a more formal and official locution. See Cod. Magl., 234v; Reschiglian, Istruzioni, 242; Cimarelli, Croniche, 2:814; and Boccanera, Opere spirituali, 214. Given the centrality of the Eucharist to late medieval female devotional practice in Italy, this change makes an enormous difference.

Instructions to a Disciple 133 wisdom.139 If you do not understand it, ask. In God everything is lovable and apart from him everything is hateful. Understand me: because no one is good but God alone,140 who is most generous, compassionate, and merciful, therefore no one is worthy of love but God alone, whose mercy is beyond measure, to whom be praise and glory forever and ever. Amen.141 By the grace of God I have now come to the end and conclusion of ten beneficial admonitions, or rather, reminders, my reverend father and most beloved son, which you should observe and attend to them with the same love with which I give them to you. As I have presented these admonitions, I have also related to you the spiritual life of your beloved mother. I am pleased I have been able to accomplish this small work because I hope by my crucified Jesus, that it will be of no small use to you and a mental consolation. About the three principal things—that is, obedience, poverty, and chastity142—I have not specifically admonished you, for two reasons. First, because it will be impossible for anyone who observes these ten admonitions to be other than obedient, poor, and chaste.143 The second reason is that you seem to me so inclined to voluntarily submit your neck to the yoke of holy obedience that I judge that you do not need my particular admonition, but to support your willing sacrifice, I tell you this brief and useful precept: that you can offer God no sacrifice

139. Here Varano strikingly deems the instruction to conform oneself to the image and likeness of God to be a form of “heresy” (heresia), a term that Cimarelli/Boccanera replace with “doctrine” (dottrina). Did she mean that this was “heresy” in the eyes of worldly sinners, or “heresy” in the eyes of leaders of the Roman church? It seems unlikely that she would have intended the latter, and much more likely that she wanted the reader to understand how contrary to common behavior was the generosity she recommended. See Cod. Magl., 235r; Reschiglian, Istruzioni, 243; Cimarelli, Croniche, 2:815; Boccanera, Opere spirituali, 214. For allusions to the “image and likeness” of God, see Genesis 1:26–27 and 9:6; and more remotely, 2 Corinthians 4:4 and Philippians 2:5–8. 140. Mark 10:18; Luke 18:19. 141. Varano writes, combining phrases from several scriptural passages: Ergo nemo amabilis nisi solus Deus, qui est liberalissimus, pius et misericors, cuius misericordiae non est numerus, cui laus et gloria per infinita saecula seculorum. The first phrase echoes the preceding sentence, quoting Mark 10:18 or Luke 18:19. For pius et misericors, Sirach 2:11 (Vulgate Ecclesiasticus 2:13); for non est numerus, Psalm 147:5 (Vulgate 146:5), which describes the “understanding” of God as “beyond measure”; for cui laus et gloria, etc., see Romans 11:36; 1 Timothy 11:17; Revelation 1:6 and 7:12. 142. Vows of obedience, poverty, and chastity were normally required of those entering the religious life. 143. For chastity, the third of the “principal things” Varano lists here twice, she uses two different Italian words: honestà in the first case (“modesty” or “integrity”), and casto (“chaste” or “pure”) in the second.

134 CAMILLA BATTISTA DA VARANO more acceptable than this, that is, to give over to God in holy obedience your free will and judgment. Because it is written: I desire obedience more than sacrifice.144 I do not speak to you about holy poverty because you are so desirous of possessing Christ that you would leave a thousand worlds behind in order to have him. But for my own satisfaction I will say: he is blessed who truly understands this perfect pearl. By the grace of God, your mother knew this jewel of inestimable value and purchased it dearly for herself and for others; but it fell on her alone to pay the price of many woes, labors, and tears before God, and to suffer various tribulations dealing with brothers, sisters, lords, priests, and secular people. This poor woman could truly say that poverty was more costly to her than riches were to the rich, and she sought and desired to have it more than the miser wants wealth. My son, for you true poverty is this: to desire nothing, while you live, but Jesus crucified. And from there is born the greatest wealth, for you will have nothing else but Jesus Christ. Oh, how poor is he who wants something other than God! Oh, how rich is he who has nothing but God! On chastity I do not instruct you because among all your fellow clergy you have always worn the crown for this virtue. For this virtue your mother loves you with a very special love. And it seems to me very fitting, since the fragile vessel of your bodily prison is adorned with this most precious gem, gilded by this angelic splendor, that the secrets of God and of his handmaids might be held and preserved in you.145 I assume that you observe these three vows perfectly for the aforesaid reasons. I have wanted here to add these other ten reminders—or really admonitions—so that forthwith you may gain perfection. Those ten admonitions are these that follow:

First, that you be a friend of holy prayer. Second, that you extract the good from everything you see. Third, that you not serve God out of fear. Fourth, that you do good to those who do evil to you. Fifth, that you be prudent in visitations. Sixth, that you not fall asleep in religious life.146 Seventh, that you perform a miracle and experience a revelation. Eighth, that you not steal love and honor from God.

144. Varano writes obedientiam volo magis quam sacrificium, echoing while altering Matthew 9:13 and 12:7: Misericordiam volo, et non sacrificium (“I desire mercy and not sacrifice”). See also 1 Samuel 15:22, which mentions obedience; and Hosea 6:6. 145. Varano alludes to her disciple’s work as a confessor and spiritual director, and to the secrecy of the confessional relationship. 146. Varano warns the reader not to fall asleep—that is, not to become complacent, lazy, or sleepy—in religione, that is, in the performance of convent devotions and duties, or the “religious life.”

Instructions to a Disciple 135 Ninth, that you have your mind fixed on God. Tenth, that you be most generous, conforming yourself to God. Do this, good Father, and you will live in eternity.147 Amen. The whole glory of virtue is in activity.148 Prayer149 I thank you Lord, my Almighty God, who deigned to hear the supplications and prayers of this blessed soul. I beg your Majesty to fulfill its desire for good and, as befits the abundance of your charity, perfect her soul, most merciful Father, in the words of your handmaid; and carry back this sheep in your loving arms to the sheepfold of your mercies. Through Christ our Lord, who lives and reigns with you forever more. Amen. Praise God. Amen. Jesus, Mary.

147. Varano writes Hec fac, benedicte reverende, et vives in eternum (Cod. Magl., 236r; Reschiglian, Istruzioni, 247). She alludes to Luke 10:25–28, where Jesus responds to the lawyer who had asked what must be done to inherit eternal life by asking what Scripture requires: “Love God . . . and your neighbor as yourself,” the lawyer answers, to which Jesus replies, “do this, and you will live” (hoc fac et vives, Vulgate 10:28). 148. This final line in Cod. Magl. (236r), written in red letters, is a direct quotation from Cicero’s famous and widely-read On Duties: Virtutis enim laus omnis in actione consistit (“For the whole glory of virtue is in activity”); see M. Tullius Cicero, De officiis, trans. Walter Miller (Cambridge, MA: Harvard University Press, 1913), 1:19. 149. The text of this prayer does not appear in the authoritative Codex Magliabechiano. Reschiglian and Cimarelli include it, as does Boccanera, who reports that it was written by Sister Eufrosina della Corgna when she transcribed Varano’s works in 1557. See Reschiglian, Istruzioni, 247; Cimarelli, Croniche, 2:816; and Boccanera, Opere spirituali, 217.

DEVOTIONAL WORKS

Memories of Jesus Camilla da Varano composed Memories of Jesus in 1483, while she was a novice sister at Urbino in the Order of Saint Clare.1 This was for Varano a time of deep personal anxiety, as noted in the introduction to this volume and in her own account of her experience found in The Spiritual Life, as her father opposed the religious vocation to which she felt called. During this fraught period, she experienced Jesus’s counsels to her, which she recalled and wrote down in Urbino soon after she had left her father’s palace and entered the religious life. These “memories” (ricordi) take the form of a letter from Jesus to Varano—several times he remarks that he had “written” or had chosen not “to write.” They consist of a series of injunctions, introduced by the commands to “remember” (ricordati), most often, but also to “know” (sappi), “see” (vedi), or to “consider” (considera, pensa, riconosci). At points, too, Varano speaks: she gives a prefatory statement noting her writing the work in 1483; an extended closing statement about her “transcription” of the work (probably a thorough revision of an original that no longer exists) in 1491; and three brief interpolations midway.2 These passages only briefly interrupt the main body of a work in which Jesus instructs the spiritual seeker he calls variously his “sister,” his “daughter,” and his “spouse.” In recording Jesus’s words, Varano describes, in Christocentric devotional prose highly reminiscent of portions of The Spiritual Life, her intense spiritual relationship with the Son of God. From the Memories the reader learns of her intense prayer life; her frequent self-derogation as a wicked sinner; the assurances she has received from God of her eventual salvation not merited by her good works but bestowed by grace; the suffering that she welcomes, endured in imitation of Christ’s Passion; the suffering she experiences during periods of “sterility” and “scarcity”; and the joy she feels when she is enfolded in God’s, or Jesus’s, “sweet embrace.” The erotic implications of her spiritual relationship with God—often neglected in modern translations—are sometimes stated explicitly, as in the culminating paragraph of Jesus’s letter.There he writes: “Remember that God wants you, alone, alone, naked, naked, on the bed of the cross. On that holy bed he wants to consummate with you this holy wedding and spiritual marriage, forged in love and pain.” Beginning on January 31, 1491, over the period of about two months until March 21,3 Varano revised the original text and addressed it to Domenico da 1. For the Memories of Jesus, see also the introduction to this volume at 29–31. 2. These interpolations occur at 141, 142, 145, and 149–50. 3. For dating, see Boccanera, Opere spirituali, 127.

139

140 CAMILLA BATTISTA DA VARANO Leonessa, the trusted spiritual advisor to whom she also addressed The Spiritual Life. In closing, she describes the process of revision. The original had been crudely done, and she reworked it on fine paper with a more elegant hand; but she often hesitated, not knowing whether her work had been inspired by God or the devil—here describing a process of “discernment” of spiritual authenticity consistent with late medieval and early modern Christian devotional practice. At first the characters she produced seemed deformed and distorted, and she was inclined to abandon the project. But when she viewed it later, it had changed; “and because of this difference,” she concludes, “I came to believe it was inspired by God rather than by the devil.” Editions, translations, and presentation. Memories of Jesus is translated from MSC2 (74v–84v) with reference to the modern editions by Giacomo Boccanera, Silvano Bracci, and Palmina Trovato.4 A previous English translation by Bret Thoman is also available.5 Jesus is the main speaker throughout. A contrasting font is used to differentiate Varano’s interpolations and prefatory and concluding statements from the main text. The litany of commands that distinguish this work—“remember,” “know,” “see,” “consider,” and so on—are bolded for demarcation. • Camerino, 31 January–21 March 14916 These things that follow are those that I knew when I lived in the world,7 which I wrote when I was at Urbino. Examine them closely, for in them I confess, as I must, my infidelity and ingratitude. When this past January I was compelled to transcribe these things, it was a difficult undertaking because I did not know the purpose.8 Now I understand that

4. Boccanera, Opere spirituali, 127–41; Bracci, Autobiografia, 52–65; and Trovato, Scritti sulla passione, 67–80. 5. Thoman, Worldly Princess, 79–86. 6. The date of the revised, extant text; the original on which it is based was composed Urbino, May– June 1483. 7. That is, before she entered the religious life. Varano likely experienced these revelations while her religious vocation was developing, between 1479 and 1481. See Boccanera, Opere spirituali, 129. 8. January 1491. Varano also explained that she had felt “compelled” to write at the end of Memories; see 140 and 149.

Memories of Jesus 141 the goal was that I should send them to you.9 Sit up and eat, reverend father, the fruit of the labor of your hands.10 The 21st of March 1491. Praise be to God. Amen.

HOLY SPIRIT JESUS, SON OF MARY, CLARE, FRANCIS My sister,11 since you often told me that from the beginning of your vocation that God promised you great tribulations, and since you fear that you will forget that divine promise when, amid those sufferings, you utterly despair, I decided to write you this letter as a memorial.12 And I know that this alone will serve to give you some relief for your pain. Remember first of all that your vocation was not accomplished through human words, but rather by the mouth of God, against your will. First came the desire to make progress in the spiritual life, but quickly after came the desire to suffer evil (mal patire).13 And immediately you fell ill.14 Remember also that since you were a child, God has always led you to meditate on his holy Passion, in the imitation of which—to the extent that you will be able, in your fragility, to endure it—he wants you to live the whole of your life. And he begins to make your sufferings known to you when you are in prayer and when you meditate on that moment that followed the Last Supper, after communing with the disciples. Then he says: Know, my daughter, that when the time of my Passion approached I resorted to prayer, and so I beseech you and ask for my sake to do so

9. That is, to the friar Domenico da Leonessa, to whom she would send not just the Memories, but also The Spiritual Life. 10. Varano writes Or surge et comede, pater reverende, fructus et opera manuum tuarum, a conflation of two scriptural passages: surge et comede from Genesis 27:19 (with similar wording at 1 Kings 19:5); and opera manuum tuarum from Hebrews 1:10, echoing labores manuum tuarum in Psalm 128:2 (Vulgate 127:2). The “reverend father” Domenico da Leonessa will eat, in reading, the fruit of his labors, because it was his preaching that sparked her religious commitment. This preface, concluding with an invitation to the addressee to read the work, would have been written after the work itself was completed. 11. Here Jesus addresses Varano as “sister,” and subsequently also as “daughter” and “spouse.” 12. A memorial, that is, a documentation of the divine promise she had received, which takes the form of a set of memories conveyed by Jesus in his letter to her. It is this letter from Jesus that she will later write out to create the present work. 13. That is, to share in the sufferings of Christ in the crucifixion. For the often repeated phrase “to suffer evil” (mal patire) see in this volume The Spiritual Life, 77–78 note 59. 14. A reference to Varano’s illness in 1479, described in The Spiritual Life, chapter 8, in this volume at 73–74.

142 CAMILLA BATTISTA DA VARANO as well, because at this time you can do nothing that would please us15 more. And just as men of the world delight in seeing the beloved more in one garment than another, so know that we delight more in seeing you in the garment of holy prayer than in any other.16 And know that while I was in prayer, it pleased my Father to reveal to me all the sufferings that I would have to endure; and at that point I divested myself entirely of my own will and said: Your will be done.17 Then I became so inflamed with love as I prayed, that I chose to die with such great pain not for my own benefit, but only for the honor of my Father and for the salvation of souls. And I returned to prayer three times so as to make you understand, and every other person who truly wishes to please me, that it is not enough to pray one time; for I take delight in perseverance in prayer. And remember that, in that I was truly God, I had come purposely to suffer, yet in that I was truly a man, when the moment came I felt compelled to pray: if it is possible, let this cup pass from me.18 And so I say to you, my daughter: since you have often prayed to me to give you suffering, when I do so, if the suffering is so great that you ask me if it is possible, let this cup pass from me, but you then conclude, your will be done, do not despair and do not think that I am displeased, because I, in my human condition, did the same, so as to be an example to you and to all others. And if the goodness of my Father is such that he deigns to show you, as you continue in prayer, the pains you would endure, as he had done with me, and if you are inflamed by the desire to suffer them not for your own benefit but only for the honor of God and the salvation of others, as I had, your resemblance to me will be so great that my Father will be forced to love you (I think he said this)19 as much as he loves me. So thank God wholeheartedly for the sufferings that of his goodness he has prepared for you. Grieve bitterly for those that he has not assigned you because of your ingratitude and spiritual frailty, and know that his love is such that he would like to give you all that is evil in order to have reason to give you all that is good. Understand, and thank God, that you have not merited this extraordinary gift by which he conforms you to me, his beloved Son, by means of the Passion, 15. us: a reference, using the plural, to the trinitarian nature of God. In the next sentence, “we” serves the same function. 16. The text reads: “than in any other virtuous habit” (che in niuno altro abito virtuoso), punning on “habit” (as in a garment) and a “virtuous habit,” a virtue in the Aristotelian sense that has been achieved by such repetition that it becomes habitual. 17. Matthew 26:42. 18. Matthew 26:39. 19. As Bracci comments (Autobiografia, 55n10), Varano’s aside here is an expression of caution and humility, showing her awareness that the notion that God could love her as much as Jesus is on the face of it preposterous. Trovato omits the phrase (Scritti sulla passione, 70).

Memories of Jesus 143 because this is the nuptial garment in which I, your true spouse, have always been clothed. And know that aside from giving you a will for good,20 the most precious gift that God can give you is to suffer evil (mal patire). And you could avoid suffering evil, as I could have avoided it. But know that if you flee from that suffering, all that is good will flee from you; because the choice that I made to love and embrace suffering is pleasing to my Father. And you must also make that choice, to please my Father, if you wish to be conformed to me. And recognize that just as when in my prayer I became powerfully inflamed by love I turned to confront my enemies, so you, too must confront them and fear not. And just as I was betrayed by my disciple with a kiss, so you, if you are betrayed and afflicted by those whom you love, should rejoice. And now remember that I taught you five things. First: When you feel pain, grieve that you have injured God more than you grieve for your pain. Second: Pray to me wholeheartedly to pardon your neighbor and to free him from the punishment he merits, in the same way that you would want me to free your eye or some other bodily member from a harsh punishment, because your neighbor is your eye and a part of your body.21 Third: Understand that you are much more obliged to those who do you ill than to those who do you well, for the evildoers are those who purify your soul, and render it beautiful, lovely, and acceptable in my sight.22 Fourth: Consider how great is my love, for although you are my mortal enemy because of the sins you have committed, nevertheless I consider every injury done to you to have been done to me; and therefore I want you first to condemn the injury done to me, and then to regard your enemies in the same spirit, deeming that every injury done to them has also been done to you. 20. a will for good: buona voluntà in the text; in Christian parlance, goodwill, an inclination to do good for others. 21. Varano writes: perché el prossimo tuo è el membro tuo et el occhio tuo, likely a reference to the mutual membership of Varano and her neighbors in the mystical body of Christ. See Angela Emmanuela Scandella, “Aspetti dell’esperienza spirituale di Camilla Battista da Varano,” in Messa, Reschiglian, and Clarisse di Camerino, Un desidero senza misura, 204. 22. Varano’s language here is reminiscent of two significant Franciscan documents. One is the Regula non bullata (1221) by Francis of Assisi, normally described as the “Earlier Rule.” In chapter 16 of that text, Francis explains that persecution of close followers of Jesus was to be expected, just as he had been persecuted. Further in chapter 22, Francis indicates that enemies should be loved as Christ loved his, and that from the pains, tribulations, and difficulties they inflict, we gain eternal life. See Francis of Assisi, “The Earlier Rule,” in Francis of Assisi, Early Documents, ed. and trans. Regis J. Armstrong, J. A. Wayne Hellman, and William J. Short (New York: New City Press, 1999–2001), 1:63–86; also chapter 10 in “The Rule of Saint Clare,” in Francis and Clare: The Complete Works, 222–23.

144 CAMILLA BATTISTA DA VARANO Fifth: Rejoice that you have received part of what you merit, and recognize that I have given permission for your good, and thus nothing is ascribed to sin. And consider that, having received the kiss of Judas, I asked the crowd, “What do you want?” And then I said, I am he. And such was the power of my word that they fell to the ground.23 And the same power that caused them to fall allowed them to capture me; that is, by the unity of my will, as a man, with that of God: Your will be done.24 My enemies could not harm me, and they understood that this power was divine, not human. And so, it was by divine power that they were granted free rein over me. And you, likewise, if you will freely give your will to God in everything, saying “Your will be done,” your soul, by its union with the divine will, will achieve its shape and likeness, so that the demons, who will be given thenceforth no power to torment you, will be confounded, and neither they nor any other creature25 will be able to prevail over you. And therefore remember that whenever demons or other creatures torment you, they have received the power to do so from God, just as he gave them power over me, his own true Son, for I was rejected and abandoned by all;26 and you, to the extent that you shall be abandoned, that much should you rejoice and give me thanks. I was brought before princes and potentates and derided and tormented by the very people I most loved;27 and you, if anyone injures or shames or rebukes you, rejoice and give me thanks. I was naked upon the cross, and I want you to be naked upon the cross of holy religion, that is despoiled of all love. I was nailed with three nails, and I want you to be nailed with three nails: the nails of poverty, obedience, and chastity.28 23. This account of Jesus’s arrest is based on John 18:3–6. The synoptic accounts all have the kiss, but only Mark (14:62) and John (18:5) have “I am he” (ego sum). None of the Gospels reports Jesus’s question “What do you want?” (Che cercate, in Varano’s original), but John (18:4) has Jesus asking “Whom do you seek?” (quem quaeritis?). 24. Varano writes in Latin fiat voluntas tua (“your will be done”), a phrase that does not appear in any of the Gospel narratives of the agony in the Garden or the arrest of Jesus. The synoptic Gospels have a phrase like sed non quod ego volo, sed quod tu (“not my will, but rather yours”), or some variation, at Matthew 22.39; Mark 14.38; and Luke 22.42. Fiat voluntas tua appears instead in Matthew’s account of Jesus’s discourse on prayer, in Matthew 6.10. 25. creature: as elsewhere here and in her works generally, “creature” for Varano means a created being or object, a part of God’s creation—sometimes demonic, as here, but more often not. 26. Isaiah 53:3. 27. The Jewish people, to whom Jesus and his disciples belonged, some of whom turned on him according to the Gospel account and called for his execution. 28. The three vows taken by those entering the religious life, often named in Varano’s works.

Memories of Jesus 145 Jesus said many other little things that I do not remember.29 But be sure to

remember this, that once when you were praying that sweet30 God spoke with you lovingly and impetuously, saying repeatedly, “So have I done, and I want you to do the same.” But your soul was overfull and could not contain any more. It heard but did not understand. Then that sweet God restrained himself and said, “I want to say many such things to you, but the vessel of your soul cannot hold them right now.”31 Then you understood, not through words, but by an illumination of the intellect that enabled the vessel of your soul to receive the sweet wine that God wanted to place there by means of infirmities and tribulations. Remember that you felt greater love when he afflicted you than when he held you tightly and tenderly in his arms. Remember, when you were in great pain, how many times he called you daughter, spouse, and sister, so sweetly that you nearly fainted. Remember, poor little soul, that God gave so much of himself to you that you often said, overcome by that sweetness, “No more, Lord, no more.” And overwhelmed, you ran away. Remember how, to tame your great pride, God told you that the signs of love he showed you were not due to any good that you had done, but only to the love he bears you. And he gave you this example: when a doctor sees that an illness has neared the point of death, he does not turn to many remedies but only the final and strongest one. And so God, the perfect doctor, has done with you; and not because you have earned it, but out of love, to free you from your grave and dangerous malady. Remember that, to mortify you, he showed you clearly that these sweet and delightful pleasures cannot be gained by any merit of yours, but they are awarded only by his goodness at that time and to whom it pleases him, and in accordance with what in his wisdom he deems would be useful to the souls that receive them. And because you are proud, he wished to give them to you from the start, before you had done any good work, when you had as your collateral many sins and evil deeds; whereas if he gave them to you later, after you had done many good works and endured much hardship, you might have fallen into the snare of pride, believing that he had given them to you because of your merits. 29. Here Varano interrupts her transcription of the letter Jesus has written to her and that she has retained in memory to say that she has failed to remember some cosette (little things). Nonetheless, Varano moves immediately from “I do not remember” to the instruction to “remember this” in the next paragraph. Jesus/God continues to instruct Varano, who continues to record the things she was urged to “remember,” “know,” “see,” “consider,” and “understand.” 30. sweet: For Varano’s use in her works of all forms of the adjective “sweet” (dolce) see The Spiritual Life, in this volume at 61 note 6. 31. Reminiscent of John 16:12.

146 CAMILLA BATTISTA DA VARANO Know therefore clearly that at that point when you have avoided many sins, and done many good works, and endured many torments, trials, and tribulations, you will be immeasurably more obliged to God than before; for the gift of avoiding sin is great, and greater still is the gift of doing good works, but greatest, indeed superlatively great, is the gift of suffering evil (mal patire). And no one of these things could you have done without his grace, because apart from me you can do nothing.32 And know, having known it by experience, that you would have committed every sin if he had not held you back; and that you would done no good works if his gentle hand had not compelled you; and you could not have borne pain without succumbing if he, by his beneficence, had not given you the strength and the will to endure it. And you are infinitely obliged to him for this illumination he has given you. In short, remember this: God, by his goodness, made you clearly see that even if you were never to sin again; even if you on your own were to do more penance than the total sum of all the penance done by all the saints; even if you were to shed enough tears to fill an ocean, if that were possible; and even if you suffered all the pain that can be suffered—all this would not be sufficient to repay me for the least gift that I have given you.33 Now consider how you could recompense me for so many numberless faults. Despair of yourself, and say: “My Lord, life and sweetness of my heart, since I cannot by myself accomplish anything good nor repay you by suffering tribulations (mal patire), how shall I be absolved of the many grave faults and reprehensible sins that I have wickedly committed against you? Give me at least this grace, O my Jesus: write to me as though I had committed every possible sin and had never done a good work, for truly so it might have been the case, and so it might be the case. And give me the grace to spend this little time that I have to live according to your holy will, and then, after death, send me wherever it will honor you more greatly; and even if it is to hell, I shall be wholly content, because my only glory consists in honoring you.” Remember the promises that were made, and how and by whom. I will not write them down. You know what they are. Remember what was promised to you, and in what way, and nothing will seem difficult to you. “All things pass quickly”; “After the pain, happiness follows;

32. John 15:5. 33. Cf. Paul at 1 Corinthians 4:7: “What do you have that you did not receive?” Varano likewise comments on the gratitude owed to God for his illumination in The Spiritual Life, chapter 15, in this volume at 90–93.

Memories of Jesus 147 after the storm comes the calm.”34 When it comes, it will be for you the acceptable time, the day of salvation.35 Remember with what ardor you prayed to me:36 “Now, quickly, powerfully, my Lord! I can be patient no longer. You have long delayed to bestow on me the suffering that you promised me. When will you lead me to those bountiful pastures of suffering evil (mal patire), where your chosen sheep are fattened?”37 Remember, when you shall be in torment on the cross that God wishes to give you, do not ever say, “O God, why have you abandoned me?”38—because, as you know, he has forbidden that you say it. You know the reason why. And remember what he said to you: when it most seems to you that I have abandoned you, the closer I shall be to you. But I want to follow that course with you that my Father followed with me: that is, to allow you to feel as much pain as your weakness can endure. Remember that he told you that you will fall into a great error. I do not know if it will be from deception, or temptation, or failure.39 He has told you that you should not despair because of it, because there is nothing so displeasing to him as desperation. So remain fearful and humble. It seems to me that up until now you have been greatly confident, or even presumptuous, in approaching God; so it was necessary that he turn the page, to the point that you never felt that you were in his love and grace so much as that he hated and despised you. But remain strong and constant, since to the victor goes the crown.40 Remember the offer that you sincerely made to God: that is that you wanted to serve him not in order to avoid hell, nor in order to gain paradise, but only because he is a lord who is worthy to be served, loved, and praised by every creature. And so serve him fervently until death, even if you are sure you will be damned. Remember likewise that God has not revealed these things to you because your life was holy and good, because when he announced it to you about five 34. These are popular proverbs; see Boccanera, Opere spirituali, 136n23; Bracci, Autobiografia, 60n18; Trovato, Scritti sulla passione, 75n14. The first echoes Matthew 24:35 and Mark 13:31. 35. Alluding to 2 Corinthians 6:2: “Look, now is the acceptable time; look, now is the day of salvation!” Cf. also Psalm 69:13 and Isaiah 49:8. 36. In Opere spirituali at 136–37, Boccanera repeats one sentence out of sequence and omits two; for the correct text see Bracci, Autobiografia, 61; Trovato, Scritti sulla passione, 75. 37. Cf. the similar statement in The Spiritual Life, in this volume at 83–84. 38. Cf. Psalm 22:1 (Vulgate 21:2); Matthew 27:46; and Mark 15:34: “My God, my God, why have you forsaken me?” 39. Boccanera (Opere spirituali, 137), Bracci (Autobiografia, 61), Trovato (Scritti sulla passione, 75), and Thoman (Worldly Princess, 84, 222) all read the opening of this paragraph as an allusion to the spiritual crisis Varano underwent between October 1488 and the end of 1491, described in The Spiritual Life, chapter 18, in this volume at 97–100. 40. Cf. Revelation 2:10: “Be faithful until death, and I will give you the crown of life.”

148 CAMILLA BATTISTA DA VARANO years ago,41 you were nothing but a devil, caught in the demon’s snare, a she-wolf hungry for the blood of souls redeemed by Christ’s precious blood; a sepulcher of pride, full of ambition, sensuality, and worldliness. Of your works nothing is to be said, so I am silent. This was your holy life before this merciful God called you to his embrace, as sweet as honey. Remember this and be distressed to think of his immense goodness and your wretched depravity. Be mortified because, although adorned with these iniquities, still you presume and desire to remain in his sweet embrace as his own dear bride, while you are to him an adulterous whore.42 But what is more painful to me, and what compels me to weep over you, my wretched soul, is this: that after so many sweet embraces; after so many tender words by which time after time I called you with inexpressible sweetness my spouse and my daughter, as you know; after so many signs of love, demonstrated with actions, not just words; after you felt and tasted that love and found it beyond all else delightful, delectable, desirable, enticing, honeyed, cordial, and charming; then, like a beastly dog, you returned again and again to vomit, that is to your earlier life and even worse.43 Therefore fear the Lord and no longer say, “God guard me from this, but from that other I will see to myself.” In response God told you plainly that a mere ant would be capable of breaking your neck if he did not preserve you; and that you should never trust in yourself, even if you were restored to grace such that you could daily perform miracles. Remember that he made you understand clearly that it is of greater merit to stand before his Majesty without devotions or tears than to stand there with many tears and devotions, because in the first case, you are paying some part of the debt you owe to God, but in the second, you depart more greatly in debt than when you arrived; therefore learn to have patience in the days of sterility and scarcity. Remember that this withholding is not done out of hatred, but out of love: because he does not want to give you paradise in this world, as he has told you many times. I would like to remind you of many more things for your consolation, but I believe that God does not let me write so that you may not have too great a reprieve. I have written these things to you with the most brutal honesty,44 things which I debated over writing to you for nearly a year; and I was never able to do so before now, and with great effort. But I believe that, if God gives you grace to digest them well, they will give you great relief amid your sufferings. I do not want to omit this: 41. Probably 1477–1478; see Bracci, Autobiografia, 62n23. 42. Varano writes explicitly: sei in verso lui una adultera meretrice. 43. Varano’s erotic language here is consistent with sections in The Spiritual Life, for instance in chapters 10 and 12; see in this volume 77–80 and 81–87. 44. with the most brutal honesty: the original, stronger still, reads con grandissima violenza.

Memories of Jesus 149 Remember that God wants you, alone, alone, naked, naked, on the bed of the cross. On that holy bed he wants to consummate with you this holy wedding and spiritual marriage, forged in love and pain, saying with the beloved spouse of the Song of Songs, My beloved is mine and I am his, he feedeth among the lilies;45 that is, one passes through the lilies of many sufferings. • [Varano’s postscript, in 1483:] I have reported these memories not for personal gain expecting a prize, but only for his pure love, which truly I hope to taste before I die, as he has often firmly promised me. To that divine love be praise and glory through infinite ages upon ages. Amen.46

• [Varano’s postscript, 1491:] I knew these things when I was in the world, a little after I had made the firm and irrevocable resolution to serve God in perpetual cloister in the order of the glorious virgin Saint Clare.47 And I wrote them down when I was at Urbino, five months before I made my profession, on a sheet of paper in an inelegant running script. And now that seven years have passed since we took over this holy convent,48 I was compelled by an internal inspiration— I do not know if it was from God or from the devil—to transcribe these memories on better paper, and with more careful, well-formed letters. I resisted that inspiration for several days because I did not know myself why I did it and I was not aware of any necessity. But God knows with what labor, effort, and heartache I made this transcription. Again and again after I had begun, I was tempted to abandon it. As I wrote, I produced frightful letters which strayed all over the page so that it looked a shambles, and so I wanted to quit writing it. Then after a while it didn’t seem that way anymore; and because of this difference I came to believe it was inspired by God rather than by the devil. I finished this transcription in 1491, on the last day of January, in our holy convent of Santa Maria Nova, six months after the death of my glorious spiritual

45. Song of Songs 2:16 (KJV). 46. Varano writes: per infinita saecula saeculorum, prefixing per infinita to in saecula saeculorum. Cf. Galatians 1:5; Philippians 4:20; 1 Timothy 1:17; Hebrews 13:21; and Revelation 1:6 and 7:12. The phrase is also included in the Roman rite during the Eucharistic prayer. 47. Boccanera reads this as the year between 1478 and 1479 (Opere spirituali, 140n33); Trovato assigns it to 1479 (Scritti sulla passione, 79n1). 48. Varano and her colleagues took up residence in the refurbished monastery of Santa Maria Nova, in Camerino, on January 4, 1484.

150 CAMILLA BATTISTA DA VARANO father, holy Fra Pietro da Mogliano. And exactly nine years have passed since I assumed the sacred habit of Saint Clare. God be praised. Amen.

The law of your mouth is better to me than thousands of gold and silver pieces.49 Happy are those whom you discipline, O Lord, and whom you teach out of your law.50 • There follows in the manuscript, which ends at this point, this Latin postscript by the amanuensis, brother Antonio da Segovia:51 I, Antonio the Spaniard, an unworthy monk, transcribed the present book from the original written by the hand of the aforementioned sister, the blessed Battista [i.e., Camilla] da Varano, to whom by his love the merciful God has united me in spirit.

49. Psalm 119:72 (Vulgate 118:72). 50. Psalm 94:12 (Vulgate 93:12). Trovato’s edition ends here; Scritti sulla passione, 80. 51. The postscript is found in Boccanera, Opere spirituali, 141n40; and Bracci, Autobiografia, 65n26.

Prayers Over the course of her career as a spiritual writer, Varano composed, or had attributed to her, five prayers.1 The first two, addressed “to God” and “to Jesus Christ,” were apparently written during the period 1488 to 1490, for her a time of spiritual desolation and anxiety. The others have no firm date and, although they have been attributed to Varano, it is not certain that she composed them. The authenticity of the third and fifth, the prayers “to the Virgin” and “to Jesus in the Eucharist,” is questioned especially because of the use of the formal pronoun voi rather than the familiar tu, although that usage may have originated with the seventeenth-century editor. Varano develops many themes in these prayers that connect to her other, longer works. Among these, seen especially in the first two prayers, are the confession of sinfulness, the assertion of devotion, and the abandonment to the will of God. In the next two prayers—one brief, one an extended novena, which together make up the bulk of this portion of her collected works—Varano expresses deep devotion to Mary, the Mother of Jesus. In the brief prayer to Mary, taking an approach she also employs elsewhere, Varano identifies events that evoke joy or suffering. She longs to share in Mary’s emotional experiences, just as in other works she begs to share in those experienced by Jesus. The Novena to Mary, surely the most interesting of these works, offers an imaginative, even visionary interpretation of scriptures related to Mary, presented in a nine-part sequence of meditations, one for each day in preparation for a Marian celebration. Resembling the Instructions to a Disciple, the speaker, presumably Varano, guides a “devout soul” (anima divota) through the nine stages of preparation. As well, using an approach also characteristic of The Spiritual Life and in The Mental Sufferings of Jesus during His Passion, she expands and embellishes scriptural and traditional narratives. In the final Prayer to Jesus in the Eucharist, Varano underscores her intense sacramental devotion, modeling proper preparation for the worthy reception of communion. Editions and translations. Varano’s five Prayers are translated from the editions of Giacomo Boccanera and Silvano Bracci and other print and manuscript sources as detailed in the following notes, with all available in earlier English translations by Bret Thoman: Prayer to God (1488–1490);2 Prayer to Jesus Christ

1. For Varano’s Prayers, and for the spiritual crisis Varano experienced during 1488–1490, often mentioned in these as in her other works, see also the introduction to this volume at 21 and 29–32. 2. Prayer to God: cod. MSC2, fols. 73r–74v; Boccanera, Opere spirituali, 361–66; Bracci, Autobiografia, 95–97; English trans. in Thoman, Worldly Princess, 108–9.

151

152 CAMILLA BATTISTA DA VARANO (1488–1490);3 Prayer to the Virgin (undated);4 Novena to the Virgin (undated);5 and Prayer to Jesus in the Eucharist (undated).6 • 1. Prayer to God (1488–1490) Camerino, 1488–1490 O sweet, O most kindly God, father of infinite mercies, I am your lost sheep from the flock of one hundred,7 as for almost three years I went roaming, lost and vagrant, through thorns and wastelands,8 feeding on poisonous herbs as bitter as gall. Now, sweet God and merciful Lord, with all my heart I desire to turn to you, the source of true peace. Welcome me and carry me back on your compassionate shoulders, O good and faithful pastor, who lays down your life for your sheep.9 Carry me back, O my good Jesus, to the sheepfold of your infinite mercy and compassion, and do not hide your face from me.10 O my sweet Lord, do not permit me to drown in what should be the safe harbor of holy religious life, after I have come so great a distance, after you have struggled so to rescue me from the stormy sea of this false world. Remember, my Jesus, how dearly I cost you! Remember, merciful God, what a price you paid for 3. Prayer to Jesus Christ: Boccanera, Opere spirituali, 366; Bracci, Autobiografia, 98–99;. For English trans. in Thoman, Worldly Princess, 110. For the seventeenth-century Roman manuscript on which Boccanera based his edition, the Codex Casanatense 843, at fols. 53b–54a, see his Biografia e scritti, 61–63. 4. Prayer to the Virgin: Boccanera, Opere spirituali, 367–71; Bracci, Autobiografia, 288–91; English trans. in Thoman, Worldly Princess, 111–12. According to Boccanera, this prayer first appeared in Pascucci’s 1680 Vita della beata Battista Varani, at 237–38; see Boccanera, Opere spirituali, xxxvi, and Boccanera, Biografia e scritti, 84–85. 5. Novena to the Virgin: Boccanera, Opere spirituali, 373–94; Bracci, Autobiografia, 268–87; English trans. in Thoman, Worldly Princess, 117–30. This novena first appeared in Pascucci’s 1680 Vita della beata Battista Varani, at 224–36; see Boccanera, Opere spirituali, xxxvi, and Boccanera, Biografia e scritti, 50–51. 6. Prayer to Jesus in the Eucharist: Boccanera, Opere spirituali, 395–97; Bracci, Autobiografia, 262–63; English trans. in Thoman, Worldly Princess, 107. For the sixteenth-century manuscript on which Boccanera based his edition, Biblioteca Communale di Sanseverino, III, 138, at fol. 76a, see Boccanera, Opere spirituali, xli, 397; and Boccanera, Biografia e scritti, 119–20. 7. An allusion to the parable of the lost sheep; see Matthew 18:12–14 and Luke 15:3–7. 8. Varano writes per vepres et campestria, the term vepres reminiscent of Isaiah 5:6; 7:23–24; 10:17; and 32:13, where the prophet describes vineyards turned to “briers and thorns.” 9. Modifying John 10:11, with the pronouns changed from “his” to “your.” 10. Psalm 27:9 (Vulgate 26:9).

Prayers 153 me, a sinner, on the bank of the bitter cross! Remember, my gracious Redeemer, what I hoped to do and not what I have done! I am that publican who, in great shame, standing far off, would not even lift up his eyes to heaven, but turning his face to the ground, was beating his breast and saying, “God, be merciful to me, a sinner!”11 Ah, my merciful Lord, receive in your open arms this prodigal child who travelled to a distant country and squandered all your property, not her own, in dissolute living.12 And truly I am no longer worthy to be called your servant, nor your handmaid, because I have persecuted the souls redeemed by your precious blood.13 Come to me with your grace, most merciful father, and tightly embrace my afflicted soul with your loving arms, as you used to comfort me in days gone by, and visit her who is desolate.14 Give me, my Lord, the kiss of your holy and desired peace, and put an end at last to this mortal combat that has already lasted for nearly three years. And if I do not deserve that end by some other means, end it now by my death, my sweet Lord. Take me from this perilous life! Take me, my God, from the darkness of this world! Take me from the fetid prison of this miserable body! Draw me to you, O merciful God! Draw me to you! Make me stay no longer in exile in this world. I can bear it no longer. Everything pursues me: illness, demons, creatures,15 inward tribulations. All things turn on me, saying, “Flee, flee; you can stay here no longer.” Welcome me, my sweet Lord, to you and in you, for I come so willingly, with such goodwill, that I cannot express it with words. You see it, you know it, my merciful Lord. Send me where it best serves your honor until the day of judgment, but do not separate me from you, the true and highest good, for eternity, as I have merited. Praise and glory be to you, merciful God, who lives and reigns forever and ever. Amen. Amen. Amen.16

11. Luke 18:13. 12. Luke 15:13, with modifications and insertions, within the context of the parable of the prodigal son (Luke 15:11–32). 13. Modifying and expanding Luke 15:19 and 15:21. 14. Bernard of Clairvaux, Sermones in cantica canticorum, 31.5; . Varano refers here again to her spiritual crisis of 1488 to 1490. 15. creatures: as elsewhere here and in her works generally, “creature” for Varano means a created being or object, a part of God’s creation. 16. who lives and reigns, etc.: A prayer conclusion in the Latin mass.

154 CAMILLA BATTISTA DA VARANO 2. Prayer to Jesus Christ Camerino, 1488–1490 O sweet Lord Jesus Christ, how many times have I given you bitter bile in return for the honey that you continually have given to me!17 How many sins for how many gifts! How much evil for so much good! Oh, how many times, while I benefited from the things that you created, or simply always enjoyed and used them, possessing not one thing that is not yours, have I injured you with those very things! Oh, how many times, while taking your pay, have I marched under the banner of the devil and of the world! Come, give me grace now so that I may return fine grapes to you, and not wild ones,18 good and not evil, gratitude and not ingratitude; and that I may always feel pain when I do or even think something contrary to your Majesty. And in the future may I render to you love for love, blood for blood, life for life, such that since I have scandalized both heaven and earth with my past life, then with my future holy and virtuous life may your divine Majesty be always praised, blessed, and glorified, and my neighbor sustained. Amen. For the so many and infinite blessings that I have received from your Majesty, my sweetest Lord, the lover of my soul, I give back to you my heart, loving you and acknowledging you as my master. My heart will be in heaven, it will always praise your holy name, it will always attend you, it will always do your will, it will always draw near to your resurrected body, it will endure every injustice, never yielding to any sin, and it will be always yours forever and ever. Amen. 3. Prayer to the Virgin Camerino, date unknown Mary, Virgin of virgins, Mother of optimum grace, mercy, and kindness, Queen of heaven and earth, full of grace, daughter of God, Mother of Jesus Christ, spouse of the Holy Spirit, Queen of the angels, empress of heaven, star of the sea, protectress of the world, glory of the saints, joy of the Christian perfected,19 honor of all women, delight of every man, home of the Holy Spirit, flower of virgins, consoler of widows, hope of sinners, fountain of mercy, path to salvation, gate of paradise, stairway to heaven, pillar of the world, apogee of all perfection and goodness, I commend myself to you, and I beg you, by the sword that holy Simeon 17. bitter bile in return for the honey: Varano emphasizes her point by counterposing the rhyming words fiele (bile) and miele (honey); thus l’amaro fiele per il miele. 18. Varano here distinguishes between labrusca (wild, thick-skinned, so-called “fox” grapes used generally for making jelly and juice) from cultivated, “proper” ones. Wine made from labrusca grapes is considered of lower quality, usually with a musky flavor. 19. Christian perfected (perfetti cristiani): in mystical and heretical traditions, those Christians who have been especially heroic in their austerity and devotion are deemed “perfect,” a term Varano uses frequently.

Prayers 155 foresaw when you offered your child in the temple,20 that it please you to free me from all my present sins and from those that are to come. I beg you, blessed Mother, for the second pain you suffered because of your sweetest Son, when you lost him in Jerusalem among the multitude of people, searching for him for three days, so I beg you, blessed Mother, that you beseech your blessed Son that he grant me true contrition before my death, and a true confession with satisfaction for my sins. I beg you, Mother of compassion and mercy, for the third pain you suffered because of your blessed Son, when you were told that he had been taken to be executed; and so I ask you, glorious Mother, that you free me from all the enemies, visible and invisible, of my soul and body. I beg you, most gracious Mother, for the fourth pain that you suffered, that you beseech your dear Son to blot out any tepidity and inflame me with his love. I beg you, sweet blessed Mother, for that pain that you suffered on account of our blessed Jesus, that he deign to visit me at the hour of my death and that he receive me with mercy. I beg you, sweet Mother, for the joy that you experienced when the angel Gabriel greeted you, for the joy you knew when the Holy Spirit came to you, for the birth of your sweetest Son; and for his holy circumcision, for the devout adoration of the holy Magi, and for his holy baptism; and for his temptations in the desert, for the heat and cold, the fatigue, hunger, and thirst that your sweetest Son endured, and for all he did for us; and for the miracle when he turned water into wine, for his holy preaching, and for his holy miracles; and for his holy and blessed Passion, for our redemption, and for the commands he gave to his disciples; and for the prayer he said in the garden, for the bloody sweat he shed, for the injuries and insults they inflicted on him, for the blows, the mockery, and the derision that were said and done to him, for the many beatings they gave him, and for the multitude of wounds that his sacred body sustained; and for the scourging at the pillar and for his crucifixion, and for the drink of gall that was offered for his intense thirst, for the seven words that he said on the cross, for the piercing of his side; and for his precious death, for his burial, and for his holy Resurrection and for his miraculous Ascension; for all these I beseech you, O Mother of the greatest mercy, Mother of compassion, O sweet, spotless Virgin Mary, to hear my prayers and supplications and consider my tears and my wretchedness, because my sins are abominable, and I don’t know to whom I can resort if not to you, most glorious, spotless genetrix of our sweetest Lord Jesus Christ, for to you is owed the salvation of humankind. Therefore, O sweetest and most loving Mother, bend the ear of your mercy to my prayers and be compassionate to me and aid me in all things. 20. Luke 2:35: Simeon prophesied about Jesus’s mission and death, adding that “a sword will pierce your own soul, too,” anticipating the pain she would suffer in witnessing her Son’s crucifixion.

156 CAMILLA BATTISTA DA VARANO O precious jewel, O sweet Virgin Mary, shine in the divine presence with your prayers and requests, O blessed Mother. Beseech your Son Jesus Christ our Lord to take me into his grace so I may flourish in his love, praise, and glory. And to the Lord Jesus Christ and to his spotless Virgin Mary be always honor and glory for infinite ages upon ages. Amen. 4. Novena to the Virgin Camerino, date unknown The First Day On the first day you will contemplate the blessed Mother of sweet Jesus from the time of her presentation at the temple until the annunciation of the Angel. And so, first, you will think of the profound humility that she had in her heart and in her habits, considering herself the lowliest person not just in the temple, but in the entire world. Think also how profound was her silence, such that she did not speak except out of great necessity; and how she was never idle, but was always doing some good work when she was not bodily occupied in prayer, because mentally she was always in paradise. But when she went to the temple to pray, that is for part of the night, the morning, and then in the evening, she prayed with such fervor and with her will so inflamed by divine love that, when she left her prayers, it seemed that her virginal face emitted splendid rays of light. And thus every person who saw her was drawn to do good and to guard themselves from sin. Also consider how she guarded her inner purity not only with the modesty of her eyes and of actions, but also by her vow and firm intention to preserve her virginity. Since she was of marriageable age, the temple priest wanted to give her in marriage, which greatly distressed her. Nevertheless, sensing the will of God, she consented to take Joseph as her spouse, as God had ordained, and to marry with much fear of God and zeal for her chastity. And hence she gave herself over to prayer with greater fervor and humbled herself more profoundly. Then when more than usual she was wholly transformed by divine love, the angel Gabriel appeared to her and saluted her with a new greeting, saying Hail Mary, full of grace, the Lord is with you.21 She was totally astonished by his greeting, but prudently acceded to the angel’s message, as the holy evangelist recounts.22 Imagine now with how much humility and fear she received the revelation of such and so great a mystery: that is, the conception of the Son of the omnipotent God by the action of the Holy Spirit. But think also, devout soul, of the new 21. While Varano writes Ave Maria, gratia plena, Dominus tecum, following the text of the traditional prayer, Luke 1:28 is similar: in the Latin, Ave gratia plena: Dominus tecum. 22. Luke 1:34, 38.

Prayers 157 fervor and love that occupied that furnace of her heart, since there was to be given to her such a child, the Son of God. And meanwhile, during those nine months that she carried him in her womb, her love and desire increased ever more as she understood that for millions of years to come she could adore this tiny God conceived from her own matter, that is, her pure and virginal blood.23 And all that time she yearned with love and desire to suckle him and to hold him tenderly in her holy arms. The Second Day On the second day you will contemplate in what a lofty state the Virgin was, and what a profound abyss24 of love on that sacred night when she gave birth to the only-begotten Son of the Eternal Father. And after he was born, with what great reverence did she adore him, and then took him in her arms, tightly embracing him and kissing him with such love and tenderness that her heart melted with the great sweetness of love. Nevertheless, strengthened by the paternal divine Majesty, by sweet Jesus her Son, by the Holy Spirit, and by the angelic multitude which had gathered there, she wrapped him tenderly in swaddling clothes and put him in a cradle between two beasts, that is, between the ox and the donkey, fulfilling in him all the mysteries that were foretold of him. See then how sweetly she nursed him and how, sucking the milk, it seemed that the baby sucked the very depths of her heart, out of love for his sweet Mother. O Queen of paradise, how did you not die of love, seeing yourself nurse sweet Jesus! Now see how she then cared for him. On the eighth day, she had him circumcised according to what God had commanded in Jewish law; and she had great compassion for his pain and suffering at such a tender age, and so cried bitterly, caressing him with sweet words and embraces. Then contemplate with what great joy she received the three crowned kings and their gifts.25 Then pray to this sweet Queen that she grant to you the power to give and offer to her Son each day these three gifts of the spirit. The first is the holy love of God and neighbor, which is signified by gold, the most precious metal, because love is the foremost virtue, and because without love, no other virtue is sufficient for any spiritual benefit. Second, humbly pray the sweet Virgin to give you the grace of presenting to her divine Son the gift of aromatic incense, signifying holy and pious prayer and devotion, so as to have in both the mind and the heart, by means of intense devotion and meditation, all the mysteries of this sweet Jesus her Son. Third, 23. In the medical thought of the time, the fetus was formed from the mother’s blood. 24. Varano writes in alto stato, in qual’alto abisso, an oxymoron used deliberately to intensify meaning, which Bracci emends to in che alto stato, in quale profondo abisso, eliminating the intensifier. 25. Matthew 2:1–12. They offer the child gifts of gold, frankincense, and myrrh (Matthew 2:11), the commodities that are named in the following sentences as signifiers of spiritual gifts the “devout soul” can offer the Christ child.

158 CAMILLA BATTISTA DA VARANO beseech her wholeheartedly to permit you to present to her firstborn26 son Jesus the mortification of all your senses, signified by myrrh, which is strong and bitter. But if you find that mortification to be too unbearable, hear the instruction given you by sweet Jesus, the Lord of paradise, as he says these words: O devout soul, if you wish to mortify your eyes, look at my gentle and radiant eyes which, out of love for you, at the moment of my Passion were bound with a foul and fetid blindfold to torment and humiliate me. And further, if you enjoy listening to vain and useless things, and if you crave the praise of others, and if reproaches and insults distress you, think about the insults heard by my ears. Know that I was called the son of a laborer by those believing me to be the son of Joseph, a carpenter, not realizing instead that my origin was eternal and so lofty that as Scripture says, Who could have imagined his future?27 And I also endured being called a drunk, a rabble rouser, a blasphemer against God, among the other insults and calumnies they hurled at my ears. And when you want to tame your gluttony, think how I was given vinegar and gall to drink, as the holy prophet David foretold: They gave me poison for food, and for my thirst they gave me vinegar to drink.28 And so recalling all the pain and suffering that I came to endure out of love for you, you will surely not find it too burdensome to curb all your impulses for love of me, turning your gaze upon me, your sweet Lord. And returning to my principal subject—that is our sweet Lady—think and reflect how she stayed for forty days in that base and lowly manger so as to fulfill the commandments of the law. And finally think about when she presented her sweet Son Jesus in the temple, with what great joy she carried him in her arms, knowing herself to be both Mother and Virgin, and placed him in the arms of the holy prophet Simeon. And that venerable old man, seeing the Queen of heaven, said to her with prophetic spirit, And a sword will pierce your own soul, too.29 That is: this Son will be like a dagger that will pierce your soul; and from that moment on she never again knew joy. Pity her therefore and weep with her until there will 26. firstborn: Varano writes “only-begotten” (unigenito), but does so in error, as Mary in the Gospels is seen to have other sons; see Mark 6:3 and Matthew 12:46. Jesus is instead reported to be the onlybegotten Son of God the father. 27. Isaiah 53:8. 28. Psalm 69:21 (Vulgate 68:22). 29. Luke 2:35.

Prayers 159 come the time of the great spectacle—that is, the cruel and bitter Passion—and then every pain, every tear, and every sorrow will end. The Third Day On the third day you will consider how the Virgin was compelled to flee with her little Son Jesus and to go into exile, and this because Herod wanted to kill Jesus.30 Here is the beginning of her many sorrows, afflictions, and suffferings, going into Egypt as the angel had commanded, departing on a wintry night. Think a little about how she endured the cold and the scarcity of all things, because she was poor and did not have enough robes or other vestments or means to clothe herself. Of food I say nothing, because she had none but a little bread and water; and when she found a spring, there she slaked her thirst, and this was her food, and the only delicacies she had. Her Son did not need any food, because he was so little that he sucked her milk, and was fed by that alone. And when she arrived at the great city [sic] of Egypt, completely worn and exhausted by the journey, having there neither friends nor relatives, it was necessary to place herself for a time at the service of some good person, in order to have shelter. There she stayed for seven years as a stranger and pilgrim, in great poverty and need. Then when those seven years came to an end, at the angel’s command, she returned to her own country. And whereas before the Virgin made the journey bestowing great tenderness on her sweet Jesus, as he was carried on his sweet Mother’s bosom, or sometimes by Joseph, he had not suffered the fatigue of walking; but now in returning, sweet Jesus made the whole journey; and his sweet Mother felt great compassion for him, considering his tender age and delicate nature. And finally, you will reflect on how, having arrived in her own country without clothing or without any possessions, she lived in a small, poor house with her Son and Joseph, humbly and lovingly, without going about visiting friends or relatives, except to attend the Jewish ceremonies and solemnities at the temple, as God commanded. And one time in particular, having attended a high holy day celebration in Jerusalem with Joseph and her Son Jesus, on her return, as God arranged and ordered, sweet Jesus was not with her. Greatly distressed by this, she 30. The exile of Jesus, Mary, and Joseph in Egypt is sparsely related in Matthew 2:13–18. According to Romualdo Gentilucci, some authors say it lasted nine years, others seven, some five, and others two; he finds the latter to be the most reasonable theory. See Gentilucci, The Life of the Most Blessed Virgin Mary (New York: Edward Dunigan,1860), 248–49. There is extensive iconographic development of the story of the flight and it is embellished in apocryphal works like the Infancy Gospel of Thomas, the Infancy Gospel of James, and the Gospel of Pseudo-Matthew. For the iconography, see Marina Warner, Alone of All Her Sex: The Myth and the Cult of the Virgin Mary (New York: Vintage Books, 1976), 5–6, 28, fig. 4. In the second edition of Alone of All Her Sex (New York: Oxford University Press, 2016), Warner revises her original thesis that the cult of Mary would fade away. For attention to the Egyptian exile in the cult of Mary, see also Jaroslav Pelikan, Mary through the Centuries: Her Place in the History of Culture (New Haven: Yale University Press, 1998), 32.

160 CAMILLA BATTISTA DA VARANO retraced her steps and searched for him, but not finding him, she wept bitterly. Then three days later she found him among the teachers in the temple, and happy and rejoicing, she approached her Son saying, Child, why have you treated us like this? . . .31 It was as if to say, “O Son, why have you done this, since your father and I have been searching for you with such affliction and pain?” Sweet Jesus then replied to his dear Mother, Why were you searching for me? . . .32 And then the sweet Mother took her beloved, embracing him and kissing him with great tenderness. She brought him back to her poor house, where he remained with her until he reached the age of twenty-nine or thirty years. The Fourth Day On the fourth day you will contemplate how, after the happy passage from this life of holy Joseph, who had grown old, the sweet Mother stayed with her beloved Son, her one sweet companion and sole comfort. But what did I say? O most compassionate Virgin, you were not really alone, but rather accompanied by all of paradise: the Father was with you, the Son was with you, the Holy Spirit was with you, and the holy angels were with you, contemplating your profound humility. O sweet Mary, with how much reverence and love you served him, with how much gentleness you gazed upon him! O Queen of paradise, what a sight it was to see you both eating at your poor table only a few morsels of bread and a little jug of water! O sweet Mother, with how much reverence you served him! For I believe that when he went to bed, with loving sweetness you covered him with the few linens that you had; and when he rose you handed him his robe with the same attentiveness, and likewise with sweet love and reverence performed the other services he required in his sweet humanity. Think again and say with your whole mind, O sacred Virgin, how many times, while he slept, did you gaze upon him? and he in turn, I believe, displayed to you the radiance of his divinity, often for your consolation, and especially when he prayed. How happy you were and joyful going about accompanied by so sweet a presence, and what sorrow you felt when your Son Jesus went away!33 Lastly, I thank you for all the services you performed for my sweet Jesus. 31. Luke 2:48. 32. Luke 2:49, Jesus’s response concluding, memorably, “Did you not know that I must be in my Father’s house?” 33. Here, as elsewhere in these prayers, Varano urges her readers to insert themselves into the scene they were contemplating and addressing the persons there directly. This devotional technique was characteristic of other early modern religious writers, most notably Ignatius of Loyola, who recommends the use of the senses, for instance, in the contemplation of hell and episodes in the life of Christ; see for example the Spiritual Exercises, 32–33, 49–58, 81–88. Varano also recommends this technique in other works, especially in The Mental Sufferings of Jesus during His Passion, in this volume at, for instance, 186–89.

Prayers 161 The Fifth Day On the fifth day you will contemplate how the Virgin was consoled when her good Jesus began to preach, seeing that the eternal Father did not want his beloved Son to remain hidden among his own people, but rather that, arduously traveling from town to town, he reveal who he was by preaching and performing miracles. Many times she went to hear him preach and with great love and reverence listened to his sweet words. Also consider how many times she saw him endure great hardships, which afflicted her heart. Think too how she saw him persecuted by the Jews34 who scorned his preaching, his miracles, and all his other works, and who to abuse him called him a rabble-rouser, a trickster, a demoniac, a blasphemer of God, among the many other insults, libels, and assaults they delivered him. This abuse caused the sweet Mother unbearable sorrow, as she knew well who he was, and the more she knew his wisdom and innocence, that much greater was her compassion for him. I believe that often, when the Queen of heaven considered how it pained the Paternal Majesty to see the injuries done to his beloved Son, her eyes became fountains of tears. Finally, you will consider how much suffering and affliction the Mother bore when she saw the Jews plotting the death of sweet Jesus, and recognize how in this world her love for her Son Jesus brought her nothing but sorrow and pain. And likewise, her Son endured all for love of us and to heal our sin. And so we must understand that this Queen of paradise endured such sorrow, affliction, struggle, want, and distress for our sake, that we, out of gratitude, are obliged to repent and weep bitterly while we are in this world, and so to express our great and profound compassion both for the Son and for his Mother. The Sixth Day On the sixth day you will contemplate with a sorrowful heart, with mental anguish, and with abundant tears the great spectacle, the great ignominy, that the afflicted Mother saw when she viewed her Son Jesus hanging on the wooden cross. And consider well her sorrow, sobs, and moans, more of the heart than of the voice, since her grief was such that she often lost the power to speak. And because of her unbearable suffering, tears of blood35 burst forth on that angelic face such that it almost seemed that her sweet and loving heart had broken in pieces. And the few of the elect36 who were there, that is John and Mary Magdalene and 34. Varano’s references to the behavior of “the Jews,” here and in the next paragraphs, betrays an antiJudaic attitude that was commonplace in this era. See also in this volume The Spiritual Life at 81 note 76. 35. Varano here evokes the sweat that appeared as drops of blood on Jesus’s face as he prayed in the garden before his arrest; see Luke 22:44. 36. the few of the elect: pochi eletti, “the few elect ones” or “chosen ones”; drawing on mystical traditions, Varano uses the term “elect” in her works, as elsewhere she uses the term “perfect,” to signify

162 CAMILLA BATTISTA DA VARANO the other women, seemed at times to lament more for the Mother than the Son. And when for a brief moment she came to herself, she said with a feeble voice and an anguished heart, “Now how is my beloved Son Jesus, is he alive or dead?” Her companions held her gently, comforting her with words and, as best as they could, leading her with difficulty next to the cross, in case she had the strength to offer some words before the good Jesus expired. Standing next to her Son as he hung high on the cross, to which he was nailed with three gigantic nails, completely wracked by pain and anguish, the Virgin, who was wholly overcome with sorrow, her face bathed in tears of blood for she had no more tears of water to shed, barely recognized that it really was her sweet Jesus. It seemed that her heart was completely broken in two, and as well as she was able she began to speak to her beloved Jesus, in words like these: O my sweetest Son, you have surely demonstrated your great love, praying your heavenly Father to forgive your crucifiers, and with ineffable mercy giving paradise to the thief, while to me, your suffering Mother, you say nothing. O my Son, you have been the consoler of my soul, but now you are a sharp dagger aimed at me. O my Son, with such love I carried you in my womb for nine months, and with sweet love I nourished you with my milk, and I so often wrapped you in swaddling clothes when you were little and so often hugged you to my breast in loving embraces. But now I am not even able to touch the tip of your foot! Oh, how wretched is this day is to me, and to you, my Son! For all the happiness and joy that I received on the day of your birth, when I heard the angel hosts singing and rejoicing, Glory to God in the highest heaven and on earth, peace to men, etc., is gone, and today I heard the crowds shouting, Away with him! Away with him! Crucify him!37 And again, on that night the angelic messenger went to the shepherds, saying, I am bringing you good news of great joy;38 but today John came and informed me that you had been taken and bound like a thief. And again on that night I saw dumb animals—the ox and the ass—kneel down before the cradle to adore you; but today I saw the crowd of Jews who, to torment and shame you, taunted you by kneeling low to the ground, saying, Hail, king of the Jews; and after having crowned you with thorns, and placed in your hand a reed for an inner core of Christian believers who have been markedly assiduous in the practice of the faith or especially chosen by God. 37. Luke 2:14, and John 19:15. 38. Luke 2:10.

Prayers 163 a royal scepter, and covered your radiant eyes with a filthy, stinking blindfold, they seated you in a lowly and loathsome place.39 And on that night, again, after so many mysteries that were to me sweet and pleasant, I took you from the cradle into my arms, and pressing you to my breast, nursed you with sweet affection. But today, my Son, you were given gall and vinegar to drink and I could not find you anywhere. Thus I can truly say with the prophet that I am afflicted and greatly humbled because of you, O my sweet Son, afflicted because of the suffering I have seen you endure, and humbled because, having lost you, my one hope,40 I no longer want to go out among the people, since I was once honored out of reverence for you, but today I am scorned and rejected by everyone because I have lost you, Jesus, my sweet Son. And thus sweetly giving voice to her sorrow, the Virgin spent the whole of that bitter day in tears and lamentations. Last of all, think about how Jesus was taken down from the cross and placed in the lap of the afflicted Mother, and then all the tears, all the laments, and all the bitter sobs were renewed. And the sweet Mother saw that all her Son’s limbs were torn and mangled, and her intolerable suffering was so great that she could not utter a single word and she seemed almost dead. Then out of compassion for the Mother, Joseph [of Arimathea] and Nicodemus took the body of Jesus and, according to Jewish custom, laid him to rest in the tomb. And when the widowed Mother returned to Jerusalem in great pain and distress, John took her to Mount Zion,41 and also the Magdalene and the other women who did not want to abandon her, but remained with her always, weeping and sighing. And thus you, O devout soul, when you engage in this holy meditation on sweet Mary, weep and sigh with her and with the other women who accompanied her until the dawn of the next Sunday morning. The Seventh Day On the seventh day you will contemplate the immense happiness that the Queen of paradise experienced while she was in prayer contemplating the mystery of the Resurrection; and she had already begun to feel a mental joy and 39. Matthew 27:27–31; Mark 15:16–20; John 19:2–3. 40. Varano does not quote Scripture directly here, but there are echoes of, for instance, Psalm 69, 116, and 119. 41. to Mount Zion: Varano refers to the traditional teaching that after a time of protection by John and other disciples, both female and male, Mary died on the hill of Mount Zion, where the Church of the Dormition now stands. The hill is south of the Old City of Jerusalem, outside its walls.

164 CAMILLA BATTISTA DA VARANO happiness for she seemed to see that glorious soul resume his precious body. And conjoined by divine love with the Paternal Majesty, she implored him with sweet lamentation that by his mercy he reunite immediately this body and soul. And wholly enrapt in such thoughts, she dissolved into sweet tears in her desire to see her beloved Jesus. And suddenly he appeared to her, completely joyful and glorious and resplendent, surrounded by a host of angels saying with joyous, dulcet voice, “God save you, my dear and sweetest Mother.” And she, hearing that beloved voice, and seeing his venerable appearance, so resplendent and full of divinity, immediately adored him reverently, and embracing him lovingly, the sweet Mother said, “Welcome home, my sweet Son, etc.” And now, see with the eyes of your mind all the loving interactions and sweet conversations that the Queen of heaven had with her resurrected Son. Then imagine when she saw him rise up to heaven: see her angelic face bathed in sweetest tears out of tenderness at his departure. Sweet Jesus asked the blessing of his beloved Mother, and she, taking his precious head with reverence and clasping him to her breast, embraced him sweetly with love from the bottom of her heart; and deeply moved by love and tenderness, and remaining for some time tightly bound together in this way, the good Jesus held her because she was his sweet Mother. And then he said to her, “My dear and beloved Mother, I beg you to let me go, for the Eternal Father awaits me.” At these words the sweet Mother, who was wise and desirous of the triumph of her Son, let Jesus go; and then the beloved Son, having blessed the chosen few who were present there, all of whom wept, stirred by love, embraced his Mother one more time. And in this final embrace by the Son of his Mother, he drew her heart to himself and so conveyed to her the radiance of his divinity. And then, as her sweet Jesus pulled his sacred arms back to his side and began slowly, slowly, to gently rise ever upward, while his loving Mother barely noticed his departure, as it almost seemed to her, in her absorption, that she was rising together with her Son. The good Jesus employed this delicate method—that is, rising aloft so delicately—for the benefit of the chosen few who observed his ascent; and when he had risen so high that they could no longer see him, he flew in the twinkling of an eye42 to his majestic throne. And immediately he sent the angel to comfort them; and singing with jubilant joy the angel said, Men of Galilee, why do you stand looking up toward heaven?43 And the Queen of paradise, hearing the angelic voice, seemed to awaken from a gentle sleep, and full of infinite joy observed the glory and triumph of her sweet Son Jesus; and she returned with the others to Mount Zion, where she stayed awaiting with great love and desire the coming of the Holy Spirit. And take note that the Queen of heaven desired this not for herself but for 42. Cf. 1 Corinthians 15:52: “in a moment, in the twinkling of an eye, at the last trumpet.” 43. Acts 1:11. The verse continues: “This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.”

Prayers 165 the sake of the apostles and all the faithful who ever were and who ever would be, for she herself was already filled with the Spirit, and because of that fullness that she possessed, the ardent furnace of her heart was always wholly inflamed with the desire to draw near to divine love. Ten days after the Ascension, the Holy Spirit descended on the Virgin Mother and upon those who were gathered with her in that holy cenacle,44 where they were intent only on prayer and divine contemplation. And so feeling themselves aflame like a blazing furnace, they went forth with great fervor to preach far and wide, no longer fearing either death or blows, bringing the people to the true faith as their divine Master had commanded and as his sweet Mother reminded them to do.45 She remained, obedient and humble beyond all creatures, as the holy apostles directed, and where they, and especially the evangelist John, placed her: because the good Jesus had commended her to him as mother.46 And he, in true obedience, never abandoned her and tended to all her needs, although she had need of little, for she already lived wholly in paradise. The Eighth Day On the eighth day, seek with your mind to understand how the Queen of Heaven lived for fifteen years after Pentecost until her Assumption. In this time she engaged herself in all the spiritual exercises of prayer, meditation, and contemplation. She prayed for all the faithful who were thereby continually confirmed in grace and sanctification. She prayed for infidels and unbelievers that the Paternal Majesty might deign to illumine them and lead them to faith in his only begotten Son. Then consider how she meditated continually over all the mysteries of her beloved Jesus and she mentally visited all the places where he had accomplished the redemption of humankind, and especially the places of his bitter Passion: first in the garden where he was seized most cruelly; then where he was scourged at the pillar so brutally, where he was crowned with thorns, where those radiant eyes were blindfolded, where that divine face was disfigured, and where with rods they beat his precious head beneath the rough, sharp crown of thorns; where finally, he who was innocent was condemned to a cruel death on the cross, where at the Golden Gate his dear Mother met him with the cross on his shoulders, and where he was crucified between two thieves. And recall how it was there that 44. cenacle: see Acts 1:12–14, especially 1:13: “the room upstairs where they were staying.” 45. For these events, see Acts 2:1–42. Note here and in the next sentence the juxtaposition of Mary’s reminding the apostles of Jesus’ instructions on the one hand, and her obedient acceptance of where they “placed” her on the other. 46. John 19:26–29: “When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, ‘Woman, here is your son.’ Then he said to the disciple, ‘Here is your mother.’ And from that hour the disciple took her into his own home.”

166 CAMILLA BATTISTA DA VARANO she renewed her heartfelt weeping with immeasurable compassion for the human nature of the innocent Jesus on the very day that she saw him on the gibbet of the cross. And you, devout soul, weep together with the grieving Mother, understanding that it was for your sins that the blessed Jesus sustained such abuse and pain, and understanding that the Mother wept so bitterly to save us, which we were incapable of doing, weeping bitterly for the sins we had committed that caused such suffering to befall the Son and his Mother. Consider further how the Queen of heaven reflected in her mind on the other mysteries, and coming to the last one—that is the Ascension—and contemplating the triumph, the infinite glory of the majesty of her Son, that thought encompassed her in such love and lofty contemplation that she seemed to have been admitted to the presence of the Holy Trinity and welcomed with divine embraces. On which account, the place where she prayed could properly be called paradise, for because of this experience her face shone more brightly than the sun, such that the apostles feared to allow her to be seen by those who were not of the faithful lest they adore her as a goddess. And when she needed to converse with or instruct all those who converted to the true faith, she was the one refuge and comfort of all the elect who, for love of her Son Jesus, endured toil and tribulation; and she did it with such love and sweetness that she seemed wholly enraptured with love of God—and she would have willingly died, if it were necessary, for the salvation of their souls. And think finally how her heart, which this experience had made a blazing furnace, burned continually with the desire to be wholly conjoined with the Paternal Majesty, and with her beloved Jesus, and with the Holy Spirit, in order to enjoy the splendor of the Father, the sweetness of the Son, and the love of the Holy Spirit forever and ever. Amen. The Ninth Day On the ninth day you will contemplate how, fifteen years having passed, the Queen of heaven, spouse47 of the Eternal Father, Mother of sweet Jesus, the home of the Holy Spirit, was aflame with a new desire to embrace her firstborn Son48 and an ardent love more intense than ever before; wholly overcome by love, she was so aflame that she seemed almost outside herself. And seeing the burning desire of his spouse, the Eternal Father looked kindly upon her, and the sweet Son Jesus heard the voice of his dear Mother who said in the silent language of her heart: O my Son, now it is time for you to come to me, for I can no longer be without you, and now how you can you be without me, considering 47. spouse: for Varano, in that she is the Mother of the Son, Mary is the spouse of the Father, although that relationship is unbiblical. It may be explained that Mary is the genetrix of Jesus in the flesh, and God the Father the genitor in the spirit. 48. firstborn: Varano writes “only-begotten” (unigenito), but does so in error; see 158 note 26.

Prayers 167 that I am your Mother? You remember, O dear one, that in the thirty-three years that you were in this world, no creature loved you more than I did, and no creature was more wounded than I by your toils, pains, sorrows, injuries, and cruel death, nor has any to this moment so endured with you your great suffering. Now is the time for you to put an end to my sighs and longing. And when this loving plea was carried up to heaven by divine love, the Holy Spirit said to the Father and the Son, “My spouse is melting out of love, like wax before a fire; let us send for her.” And then, by command of the Holy Trinity, the archangel Gabriel descended to announce to the Queen of heaven that the Holy Trinity waited for her with great desire, and that she take courage because soon her Son would come for her, and that if there were anything more she required she should tell him, and he would promptly see to it. Then the sweet Mother, kneeling down to the ground in profound humility, thanked the Father, the Son, and Holy Spirit for such grace. Then bidding farewell to the angel Gabriel who had brought her such sweet news, she asked him kindly to beseech her Son that he, by his grace and power, assemble his apostles at the moment of her leaving because she greatly desired to see them united all together; and he granted her fair request. And think about how that request was not for her benefit, but for that of the apostles; for she was certain that her Son would come in person, and for that reason she had asked for this grace so that they might have the joy of seeing their dear Master clothed in glory. And immediately after, by the power of the Holy Spirit, they were all gathered in the Virgin’s house, and after learning the reason for this miraculous reunion, they all wept at the departure of such a Mother; and some kissed her hands, and some her feet, and some gazed upon her fondly, unable to speak because of an abundance of tears, but by their sobs in lieu of words they said: “O Mother, do you really want to leave us as orphans? And if you do, to whom will we turn in our distress? You have been our only refuge, etc.” And they conveyed other loving messages that are not recorded here, but which are left, devout soul, to your imagination. And that sweet Mother, seeing them so afflicted by her departure, could not contain her tears of compassion for them, but consoled them with sweet words and sweet promises on behalf of her Son, their Master. And while they were immersed in these conversations, the Savior appeared suddenly with a multitude of angels and saints from the Old and New Testaments, and greeting his sweet Mother and the apostles gathered there, he said, as was his custom, Peace be with you.49 And all prostrated themselves on the ground and adored him, and with great joy and happiness they threw themselves down at his feet, kissing them with great reverence and loving sweetness. And he let them do this as they wished to 49. Cf. Luke 24:36; John 20:19, 21, 26.

168 CAMILLA BATTISTA DA VARANO give them some consolation by his loving presence. And in this way for some brief moments sweet Jesus gazed steadily with loving eyes at his sweet Mother. Now imagine, devout and contemplative soul, and watch a little as sweet Jesus approaches his dear Mother, reaches with his tender arms around her neck and presses her to his sacred breast, transmitting to her the rays of his divinity. And amid these soft, sweet embraces, Mary’s soul withdrew from her body; and the holy angels who were present there, seeing the soul of their Queen resplendent in sweet Jesus’s embrace, began to sing sweet melodies. And consider how the Redeemer then commanded the apostles to carry the Mother’s body to the valley of Josaphat and to wait there with her body until the third day.50 And so it was done. On the third day sweet Jesus came with all the angelic host and all the saints, male and female, of the Old and New Testaments, and with the archangel Michael carrying the soul of the sweet Mother, and to the accompaniment of sweet melodious angelic song, he rejoined her soul to her body;51 and it so shone with glory and rapture that her body alone—that is, the body of the Virgin—was itself a paradise to contemplate. And the good Master gave his sweet benediction to the holy apostles who were all weeping tenderly at the departure of the Mother who had consoled them. And think, devout soul, how the Savior began to rise into heaven slowly, slowly, and did so for the consolation of the disciples who were all bathed in tears; and the angels and the saints, singing and rejoicing, went with the Savior and the Virgin; and so they entered the heavenly court and placed her at the right hand of her Son Jesus, and as had happened before, the Holy Trinity and the seraphim celebrated joyously, inflamed with divine love. Then she was crowned with a heavenly crown and the angels, according to their rank, sang resonant, melodious songs. Consider also how she illuminated all of paradise with a new kind of light and how the Holy Trinity exalted her above all the angelic choirs and above all the saints, male and female. And remember that this exaltation was not only one of place, but that it signaled power—that is, this Queen by herself possessed such virtue and strength that she had greater power than all the angels and saints together. And she was also exalted secondarily for her capacity for divine love, for she was more able to receive more of God’s love and that of the Holy Trinity than all the nine choirs of angels and all the saints that ever were or ever will be.

50. valley of Josaphat (or Jehoshaphat): see Joel 3:1–21. Here the scattered Hebrews would be gathered, and—according to some traditional Christian interpretations of the passage—the final judgment of all (Hebrews and Gentiles) would take place. For the tradition about Mary’s body being brought to Josaphat after her death, see Gentilucci, The Life of the Most Blessed Virgin Mary, 423–26. 51. The three-day span of time between the separation of Mary’s soul from her body, and the reunion of the two, echoes the three-day span between Jesus’s entombment and the Resurrection.

Prayers 169 And then consider that she was exalted in regard to splendor, concerning which you should know that if it were possible for all the holy angels and all the male and female saints that are now or ever will be were in one place, and our Lady was alone by herself in another, she would surpass in splendor all these angels and saints—even though each one of them is seven times more resplendent than the sun, and the number of these angels and saints is such that only the Divine Majesty can count them, still this incomparable Queen will surpass them all in splendor. Then consider how she was made the treasurer of all the divine treasures, and that it is she who dispenses all those graces.52 Also remember that she was made the advocate for sinners, and that she prays for all and begs pardon for our sins, and with tender love she opens her sweet arms before sweet Jesus, saying these words, “O my sweet Son, I am trying to move the depths of your heart, which came from my own womb, to be merciful to sinners for whom I was chosen by you to be intercessor.” That loving Mother offers many other sweet and loving prayers for us before her sweet Son Jesus, loving us all like her own children. But you, devout soul, who with heartfelt affection will bow down before the Queen, tightly embrace her holy feet, pouring out copious sweet tears, saying: Sweet Mother of mercy, I shall never let go of these holy feet until you grant me your holy blessing; and remember that to save me, although unworthy, you were made the Mother of God, and your sweet Son was for me nailed to the wood of the cross, so surely you cannot deny me that grace. 5. Prayer to Jesus in the Eucharist Place and date of composition unknown May you be blessed, Lord Jesus Christ, and the glorious Virgin with all the saints that there are, who are giving me aid, and may they aid me, so that to their glory I may worthily receive this holy sacrament. My Lord, heal all my infirmities and strengthen my weakness so that, with the assistance of this spiritual medicine, I may be wholly cured and may devote myself completely to your holy service.

52. divine treasures: Varano is referring to the “treasury of merits,” of which it is traditionally the pope, not Mary, who is considered the dispenser of the graces it contains. One reason why Varano might have wished to name Mary to that role, rather than the pope, is Pope Alexander VI’s mistreatment of her family; see the introduction to this volume at 22–23. Varano alludes, as well, to the treasury of merits in Instructions to a Disciple, in this volume at 107 and 130–33.

170 CAMILLA BATTISTA DA VARANO May your spirit, my Lord, enter into my soul in such a way that I may be transformed in you, and so live with the same love, humility, obedience, poverty of spirit, mortification of the body, and contempt for the world that you have taught by the example of your life, so that I may be wholly united with you, and never separated from you, for ages and ages to come. Amen.

The Mental Sufferings of Jesus during His Passion Varano wrote The Mental Sufferings of Jesus during His Passion, the best known of her works after The Spiritual Life, in August to September 1488, about four and a half years after moving into the refurbished monastery at Camerino, and in the same year that she entered a period of spiritual desolation that lasted until 1490.1 Her abbess, Sister Pacifica Benedetti, had repeatedly encouraged her to write down her thoughts about the Passion, as Varano explains in a dedicatory letter to that mentor. The resulting text bears some similarities with Varano’s other works, both in content and style. Like her Novena to the Virgin, The Mental Sufferings presents a set of thoughts suitable for use in meditation. As in Memories of Jesus, the principal speaker is none other than Jesus Christ—Varano achieving the remarkable feat of imagining, and communicating, the very thoughts of the crucified Redeemer. Here once again, as in her Instructions to a Disciple,Varano attempts to conceal her authorship, thereby deflecting any criticism that she too boldly claimed to have conversed with the Savior: she invents a “blessed soul,” a devout sister of the Urbino Clarist convent, who engages in dialogue with Jesus and reports his words to Varano, whose own role is reduced to narrator.Yet in a foreword to Pietro da Mogliano, the confessor and spiritual director to whom she addresses the text,Varano discloses the pretense, asserting that in fact the contents of The Mental Sufferings, and the ideas behind it, were her own work; and that she had written it, moreover, at the command of Jesus himself. In The Mental Sufferings, Varano reflects on what she calls the mental, or spiritual and interior anguish Jesus suffered during the Passion: the troubles of heart, soul, and spirit that she imagines he experienced, going well beyond the Gospel narrative, during the Agony in the Garden when, on the eve of his arrest and execution, he spent the night alone in prayer in the Garden of Gethsemane.2 In Varano’s presentation, Jesus describes eight causes of mental sorrow, which are presented as comparable to or even exceeding the physical pain he would undergo during his captivity, torture, and crucifixion. The first is the anguish he felt for all those who were damned; the second, that felt for all who were saved, the “elect”;3 the third, that felt for his Mother, the Virgin Mary; the fourth, that felt for his “beloved disciple” Mary Magdalene; the fifth, that felt for all his dearly beloved disciples; the sixth, that felt for Judas, who betrayed him; the seventh, that felt for 1. For The Mental Sufferings of Jesus during His Passion, see also the introduction to this volume at 32–34. 2. The narrative of the Garden of Gethsemane (only Matthew and Mark naming the place) appears in Matthew 14:36–56; Mark 14:32–50; Luke 22:39–53; and John 18:1–12. 3. For the “chosen” or “elect,” see in this volume The Spiritual Life at 81–82 and 84 note 88, and Prayers at 161–62 note 36.

171

172 CAMILLA BATTISTA DA VARANO his ungrateful people, the Jews, whom he loved; and the eighth, that felt for the ingratitude of all “creatures,” that is, all those that he, as God, had created. Especially notable, of these eight, is the fourth, the discussion of Jesus’s relationship with Mary Magdalene, conveyed in language that is impassioned and even erotic. Drawing on the late-medieval elaboration of the Magdalene legend well beyond its scriptural core, Varano extols her for the depth and singlemindedness of her love, which warranted her designation by Jesus as “the apostle of the apostles.”4 Editions, translations, and presentation. The Mental Sufferings of Jesus during His Passion is translated from Monastero di Santa Chiara cod. MSC2 (49v– 72v), consulting also the editions by Giacomo Boccanera, Silvano Bracci, and Palmina Trovato.5 Two previous English translations are also available.6 Jesus is the main speaker throughout until, dramatically, in the eighth and final chapter, Jesus’s fictive interlocutor, as “blessed soul,” is the dominant voice. A contrasting font is used to differentiate the narration, which quotes the “blessed soul,” from Jesus’s discourse. Bracketed notations in bold mark the shifts between speakers. As elsewhere, phrases and longer extracts originally in Latin are italicized. • Foreword to Pietro da Mogliano Camerino, August–September 12, 1488. [Narrator] What follows here are those mental sufferings of blessed Christ which, as I have said, he commanded me to write down.7 But note: when I returned here to Camerino,8 sometimes I discussed some little portion of these mental sufferings with my sisters for their consolation and mine. And I said that a sister among the Poor Clares at Urbino had conveyed these things to me so that the nuns of Camerino would not think that they were flour from my sack.9 Sister 4. For Varano and the Magdalene legend, see the introduction to this volume at 2–3, 33, and 49–50; and The Spiritual Life, in this volume at 62 and 86. 5. Boccanera, Opere spirituali, 143–73; Bracci, Autobiografia, 66–94; and Trovato, Scritti sulla passione, 81–113. 6. By Berrigan, The Mental Sorrows of Jesus, and Thoman, Worldly Princess, 87–106. 7. That is, beginning in August 1488, as Varano reveals in The Spiritual Life, chapter 17, in this volume at 97. In that chapter she claimed not only that she was commanded by Christ to document these interior, soul-based sorrows, but also that he provided her with the words, such that she was able to compose, she said, “without any thought of my own.” 8. The date of her return was January 3, 1484, that is, the night before her entry into the refurbished monastery. 9. In this homely expression, likely a popular saying, Varano both asserts her humility and characterizes her words as food, or sustenance: flour (farina) from a sack (sacco).

The Mental Sufferings of Jesus during His Passion 173 Pacifica begged me again and again to write these things.10 I said that, as long as that sister was still alive, I would never write them down. When I was commanded [by Jesus] to write them, it was more than two years since she had spoken of them or said anything to me about them. Then, as it was necessary for me to write them, I addressed them to her because at the time she was my reverend abbess and I her unworthy assistant, feigning, as I have said, that a sister among those from Urbino had conveyed to me these words that are so sacred; and for that reason I sometimes say, “that holy soul, that blessed soul told me this.” And all of this is done in order to validate the fiction, so that readers would not think that it was I who wrote it.

Second Foreword

JESUS, SON OF MARY. Contained here are some holy words about the mental anguish of the blessed Jesus Christ, which he, by his mercy and grace, deigned to communicate to a devout Franciscan sister of the Order of Saint Clare who, as it pleased God, gave them to me. And I record them here below for the benefit of souls enamored with the Passion of Christ.11 JESUS, MARY, CLARE, FRANCIS

1. The First Mental Anguish Was for All Damned Souls There was a soul who desired greatly to feed and fill herself with the food, as bitter as poison, of the Passion of the sweet and loving Jesus. After many years, by his marvelous grace, she was admitted to the mental sorrows in the bitter sea of his impassioned heart. And she told me that she had prayed God to drown her in the sea of his mental sorrows, and sweet Jesus himself deigned, by his mercy and grace, to admit her not once, but again and again, into that bottomless sea, in such a way and such a form that she was forced to say, “No more, my Lord, for I cannot endure so

10. Referencing a local notarial document from 1510, Boccanera identifies this nun as Sister Pacifica Benedetti da Camerino. See Opere spirituali, 145. 11. Boccanera reports (Opere spirituali, 146) that in two manuscript versions of this text from the midsixteenth century (1557 and 1558) written in the autograph of a certain Sister Eufrosina della Corgna, several additional sentences appear that seem not to have been written by Varano. The interpolated sentences read: “And because many years have passed since I related them to you, reverend mother, I wanted to write them down for the benefit of all those souls who are devout and aflame with love for the harsh and bitter Passion of our kind and loving Lord God Jesus Christ. Read them with that spirit of high devotion that is uniquely yours, for they will provide great benefit for your blessed soul. And here I shall conclude, as you begin to contemplate the love of God in the mental anguish of his only-begotten Son.” See also Boccanera, Biografia e scritti, 53–54.

174 CAMILLA BATTISTA DA VARANO much pain.” And I believe this, because I know that he is generous and gracious toward whoever asks for such things with perseverance and humility. This blessed soul told me that, while she was in prayer, she said to God with a trembling heart, “O Lord, I ask you to bring me to that sacred nuptial bed of your mental sorrows.12 Drown me in that bitter sea because there, if it pleases you, I want to die, my sweet love and life. Tell me, Jesus, my hope: how great was the pain in your impassioned heart?” And the blessed Jesus said to her, “Do you know how great was my pain? It was as great as the love that I bore for all creation.” This blessed soul told me that also at other times God had made her capable, as much as it pleased him to do, of the love he bore for all creation. And concerning the notion of the love Christ bore for creation, she told me such beautiful and holy things that if I wanted to write them all down, it would be a long work. But since I intend only to tell of the mental anguish of the blessed Christ as she explained it to me, I will be silent about the rest. Now we return to the subject. She said that when God told her, “The sorrow was as great as the love that I bore for all creation,” with respect to the infinite greatness of the love of which he had made her capable, it seemed to her that all her senses failed her. Just hearing that message, she felt such great sorrow in her heart and such weakness in all her limbs that she needed to lay her head down somewhere; and after staying there a while, she recovered a little strength and said, “O my God, since you have told me how great was your pain, tell me how many were the pains that you bore in your heart.” And then he said gently:

[Jesus] Daughter, know that they were innumerable and infinite, just as innumerable and infinite are the souls, my members,13 who separated themselves from me by mortal sin. And truly, every time that it sinned mortally, each soul separated and disjoined itself from me, its head. And this was one of the cruel pains that I bore and sensed within my mind: that is, the disjunction of my members. And consider how much pain is felt by those who are tortured by the rope, which dislocates limbs from their proper place in the body.14 Now consider what 12. Cf. the similar reference to a “nuptial bed” in The Spiritual Life, chapter 12, in this volume at 83: “I was admitted to the hidden nuptial bed of the myrrh-anointed heart of Jesus”; and the related, sexually more explicit passage in Memories of Jesus, in this volume at 149: “Remember that God wants you, alone, alone, naked, naked, on the bed of the cross.” 13. Varano here uses Paul’s image of the church’s “head” (Christ) and “members” (all human beings), commonly encountered in medieval and early modern Christian thought. See, for example, 1 Corinthians 6:15 and Ephesians 5:30. 14. Varano refers to la corda, the torture technique known as the strappado, where the victim’s hands are tied behind the back, and pulled upward, so that the entire body weight hangs from the shoulders

The Mental Sufferings of Jesus during His Passion 175 my torture was like, for as many members have been separated from my body as the number of all the souls that have ever been damned. And remember that every time a soul sins mortally, a member of my body is dislocated; and that the dislocation of a spiritual member is that much more painful than a corporal one as the soul is more precious than the body. And just how much more precious the soul is than the body neither you nor any other living person can fully understand, because only I understand the nobility and worth of the soul and the wretchedness of the body, for only I created both the one and the other. And consequently, neither you nor any other creature are fully capable of feeling the cruel and bitter agony that I feel. And now I am speaking only of this one pain, that is, the pain I feel for the souls of the damned. And since when it comes to sinning, one kind of sin is more serious than another; and so when a person is separated from me by sin, one kind gives me more or less pain than the other. Thus it is the nature of the sin that determines the quality and quantity of the pain. And thus when I saw that their perverse will would last forever, so too the pain is destined to be eternal. And depending on how many and how great were the sins a person has committed, that person is assigned more or less punishment than another. But the cruel pain that tormented me was the recognition that the infinite number of damned souls, who are the members of my body, could never, ever again be reunited with me, who is their head. And it is this “never again” that torments, and will torment, those unfortunate, wretched souls for all eternity, in addition to all the other pain they now suffer and will suffer forevermore. And this anguish of “never again” afflicted me so greatly that I would readily have chosen to suffer again and again all these separations in all the ways they have occurred, are occurring, and will occur in the future—and not just once, but over and over again infinitely—if I had been able to see—I do not say all—but if only just one of these souls could have been fully reunited with the other living members of my body—that is, to the elect. For it is they alone who will live eternally sustained by the spiritual life that proceeds from me, the life that gives life [vita vivificante], for it is I who gives life to all creatures who live by life [che di vita vive]. And so note how valuable one soul is to me: that if only one could be reunited with me, I would have willingly suffered that pain many times over, even an infinite number of times. And so know that the pain of this “never again” of my divine justice so afflicts and torments those souls that they, too, would prefer to suffer a thousand, indeed an infinite number of pains, if only they could one day hope to be reunited with me, who is their head. And just in accordance to the quality and quantity of each pain given to me by the damned as their sins separate them from me, so the quality and the in reverse position, dislocating them. Interestingly, she describes the person subjected to the strappado as having been “martyred” (martirizato), adding a religious intonation.

176 CAMILLA BATTISTA DA VARANO quantity of each pain corresponds to the dictates of my divine justice.15 And just as this “never again” has afflicted me more than anything else, in the same way I want this “never again” to aggrieve and afflict them beyond all the other pain that they have suffered and will suffer for eternity. Reflect, therefore, on what I have said, and consider how much mental anguish I have suffered for all the damned souls and will feel in my heart until death. [Narrator] This blessed soul told me that then a holy desire sprang up in her soul, and that she believed that it was divinely inspired, to ask him this question. With great trepidation and reverence, and so as not to appear wishing to speculate about the Trinity, she said with the greatest simplicity, purity, and confidence: O my sweet, suffering Jesus, many times I have heard it said that you yourself bore the bitterness, and yourself suffered, the anguish of all the damned. If it pleases you, my Lord, I would like to know if it is true that you suffered all the kinds of punishment that exist in hell, such as cold, heat, flames, and blows, and the gnawing of limbs by demons. Tell me, my Lord, did you feel all this, O my Jesus? For me, only to record these things in writing; my heart melts to think of your great generosity in speaking so sweetly and at length with one who truly seeks and desires you. And then the blessed Jesus responded graciously and it seemed to her that her question was welcome, and not displeasing.

[Jesus] My daughter, I did not feel all those punishments suffered by the damned in the manner that you describe and inquire about, since those members were dead and cut off from me, their body and head.16 And I give you this example: 15. This discussion of the justice of God and human responsibility echoes Paul and Augustine, and are heard again in Martin Luther and other reformers. See especially Romans 2–6; Augustine, Confessions, 1, 2, 3.3, 7.21, and 8; and Luther, Ninety-five Theses, especially ##1, 4, and 30. See also Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, 5 vols. (Chicago: University of Chicago Press, 1971–1989), 4:132–40, 225–27, 277–79. 16. There is no scriptural source for this Latin phrase, but cf. Ephesians 5:29–30 where Paul describes Christ’s love for his own flesh, the members of the Church: Nemo enim unquam carnem suam odio habuit: sed nutrit et fovet eam, sicut et Christus Ecclesiam: quia membra sumus corporis eius, de carne eius et de ossibus eius (For no one ever hates his own body, but he nourishes and tenderly cares for it, just as Christ does for the church, because we are members of his body). Cf. also Ezekiel 37:11, where in his vision of the valley of dry bones Ezekiel says: Et dixit ad me fili hominis ossa haec universa domus Israel est, ipsi dicunt: Aruerunt ossa nostra, et periit spes nostra et abscisi sumus (Then he said to me, “Mortal, these bones are the whole house of Israel. They say, ‘Our bones are dried up, and our hope is lost; we are cut off completely’ ”).

The Mental Sufferings of Jesus during His Passion 177 if you have a hand, foot, or other limb, as that foot or hand is cut off or separated from you, you would feel great, indeed indescribable pain, anguish, and affliction. But then, if the amputated hand was thrown in the fire, or battered, or even fed to the mouths of dogs or wolves, you would feel no pain or anguish at all, because the limb had died and decayed and become something wholly apart from your body. But do you know what pain you would feel when you thought about what had been a part of your body? It would grieve you greatly to see it in flames, tormented, and devoured by dogs and wolves. And just so it was for me with regard to the souls of the damned who are an infinite number of my members. So long as the separation was still ongoing, and so long as there was still hope of life, I felt within myself inconceivable and endless sorrow for their suffering as well as for all the troubles they had known in this life; for until the hour of their death there was hope of their becoming reunited to me, if they had so wished, but after their death, I no longer felt their pain since they were now dead members, rotting, detached from me, cut off, and excluded for all eternity from life in me, who am myself the true life. Wherefore it caused me inconceivable and incomprehensible pain, considering that they had truly been my own members, to see them in the eternal fire, in the mouths of infernal demons, and suffering other diverse and innumerable punishments. This, then, is the mental anguish that I suffered for the damned. 2. The Second Mental Anguish Was for All the Members of the Elect The second pain that stabbed my heart was for all the elect. Know that in every way that I was afflicted and distressed by my members who were damned, as I have said, I was similarly afflicted and distressed by the separation and disjunction from me of all the elect who were my members who had committed mortal sin. And just as great as was the love which I bore them eternally, and the life in which they participated by doing good works, from which they separated themselves by sinning mortally, so great was the pain I felt for them, who were my very members. And the anguish I felt for the damned differed from that which I endured for the elect only in this regard: I no longer felt pain for the damned, since they were dead members, having been separated from me through death; but for the elect, I bore and felt all their pain and sorrow both in life and after death—that is, in life, the suffering and torment of all the martyrs, the penitential acts of all the penitents, the temptations of all those tempted, the infirmities of all the sick; the persecutions, insults, banishments, and, in short, I felt and suffered clearly and vividly every tribulation, large and small, endured by all the elect while they still lived, just as you vividly feel and suffer blows to your eye, hand, foot, or any other part of your body.

178 CAMILLA BATTISTA DA VARANO Now think how many martyrs there were, and how many kinds of pain each one of them bore and endured, and think how many were the torments suffered by all the other elect who were my members, and how diverse the pains that they endured. Then, consider this: if you had a thousand eyes, a thousand hands, a thousand feet, and all your other bodily members were a thousand in number, and that in every one you suffered a thousand different pains, and all tormented you simultaneously, surely such suffering would seem to you to be extreme torture? But, my daughter, these members of mine were not a thousand, nor a million, but infinite! And neither were the pains I suffered—each one different from the other—merely in the thousands, but they were innumerable! For innumerable were the sufferings of the holy martyrs, virgins, confessors, and of all the other elect. And to sum up: just as it is impossible to understand how many and how great are the kinds of blessedness, glory, and reward that await the righteous elect in paradise, so it is impossible to know or understand how many and how great were the mental sufferings I endured for my members, the elect. As divine justice requires, that blessedness, glory, and reward must correlate to the sufferings experienced in purgatory. But I bore and felt all the kinds of pains, and as many, that the elect had to suffer in purgatory after their death because of their sins, some more and some less according to what they merited—for these elect members were not detached and decayed as were the damned, but were living members, living in me through the spirit of life, that I had bestowed upon them by my grace and benediction.17 And so I did not bear and suffer, for the reason I told you, all those pains about which you asked me regarding the damned who were my members; but with regard to the elect, yes, for I bore and suffered all the pains of purgatory that they had to endure. And I give you this example: if your hand was in some way damaged or broken and, after a physician had repaired and set it, someone threw it in the fire, or beat it, or handed it over to be eaten by a dog, it would cause you enormous pain because it is a living member that needs to be perfectly conjoined with your body. In the same way, I bore and suffered within myself all the pains of purgatory that my members who are of the elect were required to suffer because they were living members of my body, and precisely because of the torment they underwent, they needed to be perfectly conjoined again with me, who am their head. And there is no difference or distinction between the pains of hell and purgatory, save that those of hell will never, ever, never end, while those of purgatory do. And the souls in purgatory are there willingly and joyously, and although in torment, they accept their purification and suffer in peace, giving thanks to me, who am myself supreme justice. 17. This phrasing is similar to the “predisposing grace of God” language regarding the process of justification; see the Council of Trent, session 6, 1547, in Canons and Decrees of the Council of Trent, trans. by H. J. Schroeder (Rockford, IL: Tan Books, 1978), 31–33.

The Mental Sufferings of Jesus during His Passion 179

elect.

And this is what is to be said about the mental anguish I have borne for the

[Narrator] Now God wanted me to record the devout words with which at this point, with an impassioned cry, this blessed soul told me all that Jesus said, having learned, as it pleased him, the gravity of her sins, and how much pain and torment she had caused her beloved Jesus by separating herself from him, the greatest good, to unite herself with something so vile as the things of this world that prompt us to sin. So this is what she said to me, while weeping copiously: O my God, whether damned or saved as I may be, so many times have I caused you great and infinite pain! O Lord, I never understood that sin injured you so, or else, I believe, I would never have sinned, not even lightly. But still, my God, pay no attention to what I am saying, for even so I would do worse still if your merciful hand did not restrain me. But since these pains of which you speak are so many, my sweet and beneficent beloved, you no longer seem to be God, but rather a kind of hell—and truly, you seem to me to be wholly infernal. And often, in her holy simplicity and compassion, she called him “Hell.”18

3. The Third Mental Anguish That the Blessed Christ Bore in His Heart Was for the Glorious Virgin Mary And then, the gentle and blessed Jesus continued: [Jesus] Listen, listen daughter; do not speak so quickly; for I have still to tell you other bitter things, and especially of that sharp dagger that pierced and stabbed my soul—that is the pain of my pure and innocent Mother, who was so afflicted and heartbroken by my Passion and death that there never was nor will be anyone more grievously stricken than she. For this reason we have justifiably glorified and exalted and rewarded her in heaven above every other creature, human or angelic. We have always done so: the more a creature is in this world afflicted, demeaned, and destroyed for love of me, so much more is that creature by divine justice exalted, glorified and rewarded in the kingdom of heaven. And since in this world there was never a mother, nor anyone else, more tormented than my sweet and desolate Mother, so in heaven above there is not nor will there ever be anyone like her. 18. A puzzling statement, but cf. two passages from Paul denoting Christ as himself sin and himself accursed. They are 2 Corinthians 5:21: “For our sake God made the one who knew no sin to be sin, so that in him we might become the righteousness of God”; and Galatians, 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree.’ ” See also for further discussion Bracci, Autobiografia, 77n17.

180 CAMILLA BATTISTA DA VARANO And just as on earth, for her pains and afflictions, she was herself another Christ, so in heaven, for her glory and power, she is again another Christ—except that she is without my divinity, in which no one participates but we three divine persons, Father, Son, and Holy Spirit. And so know that in all ways and in all respects that I, as God-made-man, suffered and bore pain, so too did my poor and most holy Mother: except that I did so to a higher and more perfect degree, since I was both God and man, while she was a pure and simple creature without any divinity. And her pain afflicted me so that, if it had pleased my eternal Father, it would have consoled me greatly if all her sorrows had been assigned instead to my soul so that hers remained free of all pain—that would have been as though a sharp, poisonous arrow reopened all my wounds once again and renewed my anguish. And this would have been a great relief to me, had she been relieved of pain. But since my unfathomable martyrdom had to be accomplished without any kind of consolation, God did not concede me that grace, although I asked for it many times with filial tenderness and weeping copious tears. [Narrator] And then that blessed soul told me that her heart failed her as she beheld the pain of the glorious Virgin Mary. And she said that her mental anguish was such that she could only utter these words: O Mother of God, I no longer want to call you Mother of God, but rather Mother of sorrows, Mother of pain, Mother of more afflictions than can be numbered or even imagined. Indeed, I shall always call you, from this moment forward, Mother of sorrows. Christ is an inferno and you are another Christ. If I cannot call you Mother of sorrows, I shall call you another hell. No more, my Lord, tell me no more of the sufferings of your blessed Mother, for I feel that I can bear no more. This is enough for me so long as I live, even if I were to live one thousand years.

4. The Fourth Mental Anguish That the Blessed Christ Bore Was for His Beloved19 Disciple Mary Magdalene And keeping silence on that subject because he saw she could not endure it, Jesus proceeded to say this: [Jesus] Now how much sorrow do you think I bore because of the pain and affliction suffered by my beloved,20 blessed disciple and daughter Mary Magda19. Numerous nouns and adjectives are used especially in this chapter and the next to describe the relationship of love between Christ and his disciples, both female and male. Often they are translated by the pallid term “beloved,” avoiding any sexual allusions that are unmistakably implicit. Here Varano uses the adjective innamorata, translated as “beloved,” but having connotations of infatuation and physical attraction that might be seen as inappropriate in referring to Jesus and Magdalene. Later, she uses the terms diletto (suggesting a person in whom one takes delight or pleasure), caro/cari (“dear”) and amato/amata/amante (“beloved,” “loving,” “darling,” “sweetheart”). 20. beloved: diletta, she in whom I take delight.

The Mental Sufferings of Jesus during His Passion 181 lene? Never could you understand it, nor could any other person, because all holy and spiritual loves that ever were and ever will be have their source and origin in her and in me; and because my perfection, as the loving teacher, and her fondness and goodness, as the loving disciple,21 only I can understand. Something of this can be understood by someone who has experienced holy, spiritual love, of loving and being loved; yet that is not the same as the love we shared, for there never could be found such a master as myself, or such a disciple as she was—for there never was nor ever will be another Magdalene. Suffice it to say that after my loving Mother, there was no one who suffered more for my Passion and death than she—for if there had been another who had suffered more, then after my Resurrection I would have appeared first to her, before the Magdalene. And just as after my blessed Mother she suffered more than anyone else, so too, after my sweet Mother, she was the first to be consoled. When he took that sweet repose on my sacred breast during that dear, desired Supper,22 I caused my beloved23 disciple John to understand what was to come, whereby he saw clearly the Resurrection and the abundant spiritual harvest of souls that would follow from my Passion and death. Nonetheless, although my beloved brother John, more than all the other disciples, bore within himself sorrow and pain for my Passion and death, it is not to be thought, taking account of how much he understood, that he surpassed in love the loving Magdalene.24 She was not as capable of those lofty and profound thoughts as John was, who would never have impeded my Passion and death, had it been possible to do so, because of the magnitude of the great good that would follow from it. But my beloved Magdalene was not so. For when she saw me dead, it seemed to her that all heaven and earth had been lost also for her, because all her hope, all her love, peace, and consolation rested in me; for as she loved me beyond all limit and measure, so too her sorrow exceeded all limit and measure. And I alone knowing this, bore it deeply within my soul, and I felt for her all the tenderness that can be felt and experienced in holy and spiritual love, since she loved me passionately.25 And note, if you want to understand this, that after my death, the disciples, not yet having entirely detached themselves from worldly things as had this holy sinner26 Magdalene, returned to the nets they had dropped. But she did not return 21. loving teacher . . . loving disciple: amante maestro . . . amata discepola. 22. John 13:21–28 describes John’s leaning on Jesus at the Last Supper, while the other Gospel narratives omit this detail: see Mark 14:12–25, Matthew 26:17–29, and Luke 22:7–30. 23. beloved: dilettissimo, the one in whom Jesus most delighted. 24. loving: inamorata; she who was in love. Berrigan, Mental Sorrows, 18, and Thoman, Worldly Princess, 98, translate the term as “beloved.” 25. passionately: svisceratamente. 26. holy sinner: santa peccatrice, a deft oxymoron.

182 CAMILLA BATTISTA DA VARANO to her earlier disreputable and dissolute life. On the contrary, all inflamed and burning with holy desire, since she had no hope of being able to see me alive, she searched for me though dead, knowing that never again could anything delight or please her except for me, her precious master, whether dead or alive.27 That this is true is attested by the fact that she left to seek my dead body, spurning the company and care of my sweet Mother, which is the most desirable, enjoyable and delightful thing that she could have after me. Even the visions she experienced and the sweet conversations with angels seemed nothing to her. Every soul should be like the Magdalene, and love and desire me profoundly, finding rest and peace in no other vision or presence but only in me, the loving God. In sum, such was the sorrow of this my precious, blessed disciple that she would have fallen dead many times if I, the highest Power, had not sustained her. All her pain reverberated in my impassioned heart, and I was therefore greatly afflicted and anguished for her. But I did not permit her to succumb to her great pain because I wished to make her what I later made her—that is, the apostle of apostles. For she communicated to them the truth of my triumphant Resurrection, as they later communicated it to all the world. I wished to make her, and I have made her the mirror, the paragon, the highest norm of the blessed contemplative life: for she lived in solitude, unknown to the world, for thirty-three years, where she felt and experienced the highest fruits of love, as much in this mortal life as it is possible to know, sense, and feel them. And this is how much pain I bore within myself for my beloved disciple Magdalene. 5. The Fifth Mental Anguish That the Blessed Christ Bore Was for His Dear, Beloved Disciples Another pain that stabbed my soul was the constant memory of the holy band of my apostles, the pillars of heaven, the foundation of my Church Militant, those sheep without a shepherd: I saw how they would be scattered and knew all the pains and torments that they would suffer because of me. And know that no father ever so profoundly loved his children, nor a brother his brothers, nor a master his disciples as I loved the blessed apostles, my beloved sons, brothers, and disciples. And although I always loved all creatures with an infinite love, nevertheless you can understand that I felt a particular love for those who shared my earthly life. And likewise I felt a particular sorrow for them in my afflicted soul; for them, indeed, more than for myself, with the great tenderness that I felt in leaving them alone without me, their father and faithful master, I pronounced that bitter sentence: My soul is exceeding sorrowful, even 27. These sentences allude to Mary Magdalene’s visit to Christ’s tomb on Easter morning, where she spoke with Jesus—for she was the first person to whom Jesus appeared after the Resurrection, and quickly communicated what she had seen to the apostles, saying “I have seen the Lord!” See John 20:11–18.

The Mental Sufferings of Jesus during His Passion 183 unto death.28 And my anguish was such that this physical separation from them seemed to me like a second death. Hence whoever carefully considers my last words to them could not be so hard-hearted as not to weep at all those affectionate words that poured out of my heart, that seemed to burst forth from my breast out of my love for them. And then I saw which of them would be crucified in my name, who decapitated, who flayed, since all of them, for love of me, would end their lives in agony and torment. To understand how great this pain was for me, consider this for a moment: if there was someone whom you loved spiritually, who was insulted or injured because of you and because of their love for you, oh, how bitterly you would grieve that you were the cause of the pain suffered by someone you loved so! You would want instead and endeavor always to be the source of peace and consolation. But I, my daughter, was the cause of their death, and not merely of injurious words, and not just of one death, but all their deaths. And so I can name no sorrow that is the equal to the sorrow I felt for them. This alone will suffice, if you want to have pity on me. 6. The Sixth Mental Anguish That the Blessed Christ Bore Was for the Ingratitude of His Beloved Disciple, Judas the Traitor Another terrible, agonizing pain that ceaselessly afflicted and grieved me was like a dagger with three sharp poisonous blades that continually pierced me like an arrow and cleaved my heart, poisoned by its bitter myrrh. The first blade was the impiety and ingratitude of my beloved disciple, the evil and hateful traitor Judas; the second was the hardness, perversity, and ingratitude of my elect, the Jews, my chosen people; and the third was the blindness, malice, and ingratitude of all the creatures that ever were, or are, or ever will be. First of all, think how great was the ingratitude of Judas. I had chosen him to be numbered among the apostles and, having pardoned all his sins, I made him a performer of miracles and the manager of all donations. And I always demonstrated my singular love for him so as to discourage his wicked intentions;29 but the more love I showed him, that much more did he plot villainy against me. Can you imagine what bitterness these things, and many others, aroused in my heart? But when it came to that loving and humble act of washing his feet together with all the others, then my heart melted in overwhelming sorrow, and fountains of tears sprang forth from my eyes over his treacherous feet. That is why I said in my heart, “O Judas, what have I done to you that you so cruelly betray me? O 28. Matthew 26:38 and Mark 14:34 (KJV); in the Vulgate, Tristis est anima mea usque ad mortem. John 12:27, reporting Jesus’ words after his triumphal entry into Jerusalem, is similar: Nunc anima mea turbata est. 29. Varano implies here, amplifying the biblical text, that Jesus tried to dissuade Judas from betraying him.

184 CAMILLA BATTISTA DA VARANO wretched disciple! Was not this the final sign of love that I wanted to show you? O son of perdition! For what reason do you distance yourself in this way from your father and master? O Judas, if you want thirty pieces of silver,30 why do you not go to your mother and mine, who will sell herself to save you and me from such danger and death?31 O ungrateful disciple! I so lovingly kiss your feet and you, so treacherously, will kiss my mouth? Oh, what a terrible recompense is this! I mourn for your perdition, my dear beloved son; but I do not mourn for my own Passion and death, since this is precisely the purpose for which I have come. These and other similar things I said to him in my heart as I bathed his feet with my flowing tears. But he took no notice because I was kneeling before him, with my head bent down as happens when washing another’s feet, and also because, as I bent over, my thick, long hair covered my face, which was drenched with tears. But my beloved John, since at that sorrowful supper I had revealed to him every element of my impending Passion, observed and noted my every action. And so he was aware of my bitter lamentation over Judas’s feet. He knew and understood that my weeping proceeded from loving tenderness, like that love a father has for his one and only son who faces imminent death, to whom the father performs some kindness and then says to him in his heart, “Son, go with God, since this is the last gift and service I shall ever be able to do for you.” And I did just that for Judas when I kissed and washed his feet, and with such tenderness brought them to me and held them close to my holy face. The blessed John the Evangelist, that soaring eagle,32 noting all these unusual movements and gestures of mine, looked shocked and astonished and more dead than alive. And being the humblest of souls, he sat at the last place at the table and was the last one whose feet I knelt down to wash. And then, no longer able to contain his distress that I was kneeling and he sitting, he threw both his arms around my neck and held me tightly for a while, like a person in anguish, weeping floods of tears. From his heart, voicelessly, he spoke and said to me: 30. thirty pieces of silver: trenta denari; the reward Judas was assigned for betraying Jesus. 31. Varano writes che se stessa se venderà per scampare te e me da tanto periculo e morte, a remarkable reference to Mary, suggesting that she would have prostituted herself to save Judas from his treachery and Jesus from death. Mary is the mother of Jesus and of his brother Jude, or Judas, but not of the traitor Judas Iscariot, as Varano mistakenly indicates here (“your mother and mine”)—a confusion of identities often made. 32. soaring eagle: In Christian legend and iconography, the four evangelists (and Varano assumes, which scholars have disputed, that the disciple John is the author of John’s Gospel) are each associated with an attribute, or symbol: for Matthew, a man; for Mark, a lion; for Luke, an ox; and for John, an eagle.

The Mental Sufferings of Jesus during His Passion 185 O dear master, brother, father, my God and my Lord, by what strength of spirit were you able to wash—and then to kiss with your holy mouth—the accursed feet of that traitorous dog? O Jesus, my dear master, you leave us a model of utter perfection. But what will we poor wretches do without you, who are our only good? What now will become of your poor ill-fated Mother when I recount to her how you have humbled yourself? And now, to break my heart, you want to wash my stinking, filthy feet caked with mud and grime, and to kiss them with your sweet, mellifluous mouth? O my God, these new signs of love are for me certain, unmistakable signs of greater sorrow to come. Saying these and other such words that would have softened even a heart of stone, he stretched out his feet in great shame and reverence, and let them be washed. I have told you this to give you some notion of the sorrow I felt in my heart because of the ingratitude and iniquity of the traitor Judas, whose foul ingratitude toward me was as great as the love that I showed him with many signs of affection. 7. The Seventh Mental Anguish That the Blessed Christ Bore Was for the Ingratitude of His Chosen People, the Jews Think for a moment how greatly the arrow of the inconceivable disloyalty of the Jewish people, obstinate and ungrateful, pierced and distressed me. For I had made them a holy and priestly people, and I chose them as my portion and inheritance, over all the other peoples of the earth.33 I liberated them from slavery in Egypt, from under the hand of Pharaoh, and led them with dry feet across the Red Sea, and was for them a pillar of cloud by day and of fire by night.34 I fed them with manna for forty years, and by my own mouth gave them the law on Mount Sinai, and made them victorious over their enemies.35 I took on their human nature and lived with them all the days of my life. I showed them the way to heaven, and during that time conferred many benefits upon them, giving sight to the blind, hearing to the deaf, mobility to the lame, 33. Exodus 19:5–6 for God’s election of the Israelites: “Now, therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation.” Further, God assigned the promised land to the Israelites, dividing it among their twelve tribes; no land, however, was assigned to the tribe of the Levites chosen to serve as a hereditary priesthood, for God himself constituted their wealth; cf. Deuteronomy 32: 9: “The Lord’s own portion was his people, Jacob his allotted share”; and Psalm 16:5 (Vulgate 15:5): “The Lord is the portion of my inheritance and of my cup” (DouayRheims). For this discussion, see Bracci, Autobiografia, 85n21. 34. Exodus 13–14. 35. Exodus 16 and 19–20; Joshua 24:8–13, etc.

186 CAMILLA BATTISTA DA VARANO and finally, life to the dead. But then, learning that they shouted with such fury for Barabbas to be freed, and for me to be condemned to death on the cross, I felt my heart would break.36 And no one could understand, my daughter, who has not experienced it, what agony it is, having done the Jewish people every possible good, to be the object of every possible evil! And how hard it is for him who is innocent to hear the people shout “Die! Die!” while of the other prisoner, knowing that he deserves a thousand deaths, the people shout “Live! Live!” These are things to think about and not to speak. 8. The Eighth Mental Anguish of the Blessed Christ Was for the Ingratitude of All Creatures [Narrator]37 Then that blessed soul, illuminated by Christ the sun, the sun of justice, expounded in words both for herself and for every creature the ingratitude of all, giving thanks for the blessings they had received.38 Then she said that she felt such humility in her heart that truly she confessed to God and to all the celestial court that she had received from God more graces and blessings than Judas; that she alone, indeed, had received more than all of the beloved people, the Jews; and that she had betrayed Jesus more grievously and ungratefully than Judas, and that more, and more willfully, than the Jews, she had crucified Jesus and put him to death. And with this holy reflection, she placed her soul under the feet of the soul of that damned and accursed Judas, and from that infernal abyss, with clamorous cries and lamentations, she called upon the God she loved and whom she had injured, saying: My blessed Lord, how can I thank you who has sustained me although I have behaved toward you a thousand times worse than Judas? You made him your disciple while you made me your daughter and spouse. You pardoned his sins, but my sins, by your mercy and grace, you have absolved completely as though I had committed none of them. To him you granted the office of dispensing temporal things, while to me, though ungrateful, you have lavishly dispensed graces and gifts from your spiritual treasury. To him you gave the power to work miracles while to me you have given the strength to do 36. This paragraph and the next are a concise abstract of the whole Gospel narrative through the crucifixion. 37. Unlike the previous seven chapters detailing the causes of Christ’s mental anguish, where Jesus himself is the primary speaker, this eighth chapter, in dramatic contrast, is spoken by the narrator who in turn quotes at length her alleged informant, the “blessed soul.” 38. This paragraph and the next are omitted from the Berrigan translation; see Mental Sorrows, 25.

The Mental Sufferings of Jesus during His Passion 187 something more than a miracle: leading me to enter this place39 of my own free will and to don the habit in which I now live. O my Jesus, I have sold and betrayed you not once as he did, but a thousand, even an infinity of times. O my God, you know well that, worse than Judas, I betrayed you with a kiss, when pretending spiritual fellowship, I left you and succumbed to the bonds of death. And if the ingratitude of your chosen people, the Jews, disturbed you so, then how greatly disturbed are you by what I have done, and what I am doing? For I have done worse than they, and yet I have received more blessings than they have from you, my true good.40 O my sweetest Lord, with all my heart I thank you, for you have rescued me from Egyptian slavery to the things of this world and to sin,41 and from the hand of the cruel Pharaoh, that infernal demon who dominated at his pleasure my poor little soul.42 Alas, my God, you led me with dry feet43 out of the ocean of worldly vanity, and by your grace I have passed into the solitude of the desert of holy religion, where often you have nourished me with your sweet and savory manna, which for me is full of every flavor, such that all the delights of the world have become loathsome to me in comparison to your smallest spiritual consolation. I thank you, beneficent Lord and Father, that on the Mount Sinai of holy prayer, by your sweet and holy mouth, you have many times given me your law, written with the finger of your benevolence on the stone tablets of my hardened and rebellious heart.44 I give thanks to you, my gracious Redeemer, for all the victories you have given me over all the deadly sins, my enemies. When I was victorious, the vic39. That is, to the Urbino convent to which the fictitious “blessed soul” belonged, and that Varano herself entered in 1481; see the account in The Spiritual Life, chapter 11, in this volume at 80–81. 40. What betrayal under the guise of spirituality is referenced here is unknown. 41. That is, just as the Israelites were enslaved in Egypt, as told in the book of Exodus, she has been enslaved by worldly things. 42. Varano identifies her father, who had initially obstructed her religious vocation, with the Egyptian pharaoh who enslaved the Jews; see The Spiritual Life, chapter 7, in this volume at 70. 43. For the theme of crossing the Red Sea with “dry feet”—that is, safely escaping from her father’s palace to enter the Urbino convent, as the Israelites had escaped Pharaoh—see The Spiritual Life, chapter 11, in this volume at 80–81. 44. Here Varano parallels her own experience to that of Moses, who received on Mount Sinai the stone tablets of God’s commandments; see Exodus 19–20.

188 CAMILLA BATTISTA DA VARANO tory was for you and by you, and when I lost, and still lose, my defeat is due to my malignancy and the insufficiency of my love for you, God of my desires. You, Lord, were born in my heart by grace, and you have shown me the way and given me the light and the lamp of truth so that I may come to you, who in yourself are paradise. Amid the shadows and darkness of the world you gave me sight, hearing, voice, and movement—for truly I was in all spiritual things blind, deaf, and mute—and you have resurrected me to true life in you, you who give life to everything that has life. Then who was it who crucified you? It was I. Who scourged you at the column? I did. Who crowned you with thorns? I did. Who gave you vinegar and gall to drink? I did. And thus reviewing, as God gave her grace, all these painful mysteries with much weeping and lamentation, she said in conclusion: My Lord, do you know why I say that I did all those things to you? Because in your light I have seen light,45 because I have seen that the mortal sins that I committed afflicted and saddened you much more than they afflicted and saddened you who assaulted your body with all those torments. Therefore, my God, you do not need to tell me more about the pain you suffered from the ingratitude of all creatures; because, since you have given me the grace to recognize in some measure my own ingratitude, I now understand, always by your grace and deed, how greatly all your creatures together have treated you. And in this reflection, my spirit seems to fail me, and I am amazed, O my Jesus, by the extent of your love and patience toward us, your most ungrateful creatures, such that you never, never cease to provide for us in all our spiritual, bodily, and temporal needs. And while it is not possible, my God, to know the innumerable things you have done in heaven, on earth, in the seas and in the skies for these, your ungrateful creatures, so it is impossible to know or understand our ungrateful ingratitude. And so, my God, I confess and believe that you yourself alone know and can know which was the bitterest arrow of our ingratitude, and 45. Cf. Psalm 36:9 (Vulgate 35:10): “In your light we see light.” Unusually, this loose quotation is given in Italian, not Latin.

The Mental Sufferings of Jesus during His Passion 189 how powerful it was, that pierced your heart, and did so as often as the number of creatures there are, were, and will be who displayed such ingratitude, and as often as each one of them did so. I recognize and confess the truth of that ingratitude for myself and for all creatures; and just as there passes no instant, no hour, no day, no month that we do not enjoy your blessings, in the same way there passes no instant, no hour, no day, no month without our frequent, indeed infinite, ungratefulness. This terrible ingratitude of ours, I believe and understand, has been one of the cruelest sorrows of your afflicted soul. These few words on the mental sufferings of Jesus Christ were completed, to his glory, on Friday, the 12th of the month of September, in the year of our Lord 1488. Amen.

Postscript to Sister Pacifica Benedetti There are many other things this blessed soul told me that I could relay for the benefit and consolation of readers; but God knows that in prudence I desist, opposing the impulse of the spirit, since she is still living in the prison of this corporal existence. Perhaps God will inspire me at another time under other circumstances to report things about her that now, in prudence, I leave unspoken. Dedication of The Mental Sufferings to the Mother Abbess, Sister Pacifica Benedetti My mother, my reverend mother abbess, for whose consolation and meditation I have written and now dedicate these few devout words, I beg you, by that great love you bear for your sweet, generous Jesus and for his holy Mother, to permit these few devout words to be read, and seen, only by those who are most devout and spiritual, so that no scorn or derision befall the things of God, which ought to be heard and read with the highest devotion. For these days we do not believe what we have not, because of our malignity, ourselves experienced of God’s sweet and infinite goodness, but rather we mock those who do experience, sense, and savor it.46 But, alas, that is all wrong: because God is most kind, all knowing, and all merciful, and he wants as seems best to him to make known and share his hidden spiritual treasures; and he does not seek our advice on how and when and to 46. Here Varano indicts contemporary skepticism about the legitimacy of claims to mystical experiences. For burgeoning challenges in this era to “simulated sanctity,” see Schutte, Aspiring Saints, and Adriano Prosperi, “L’elemento storico nelle polemiche sulla santità,” in Finzione e santità tra medioevo ed età moderna, ed. Gabriella Zarri (Turin: Rosenberg & Sellier, 1991), 88–118.

190 CAMILLA BATTISTA DA VARANO whom he grants these gifts, because he, who is himself beloved truth, does not judge by externals, as we do, but by what lies within, examining with his holy and loving eyes the deep inclinations of the heart. And thus it is written: The judgments of God are one thing, the judgments of men another.47 But we who are far distant from such perfection and virtue glorify God in his saints, humbling ourselves with contrite hearts under his merciful, crucified feet.48 To them be honor, praise, and glory from me and from every other vile creature now and forever, in age upon age. Amen. Amen. Amen. THE END

THE END

THANKS BE TO GOD For the fruit of good labors is glorious.49 Good Jesus, by the word of thy lips I have kept me from the paths of the destroyer.50 Behold with your eyes how I have labored a little, and have found much rest to myself.51 Second Dedication to Pietro da Mogliano52 These things that follow were revealed to me in meditation on that mystery when the blessed Christ prayed in the Garden of Gethsemane, where he sweated bloody sweat.53 And just as the sun, when it is in the constellation Leo, has greater force and vigor than at any other time of the year, because it is in its own House,54 so the blessed Christ felt his mental sufferings more powerfully when he prayed in that 47. Varano’s Latin phrase is not scriptural, but for a similar statement, see 1 Samuel 16:7: “for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.” 48. For Varano’s devotion to the crucified feet of Jesus see, among other references, especially The Spiritual Life, chapter 15, in this volume at 90 and 92–93. 49. Wisdom 3:15: bonorum enim laborum gloriosus est fructus (Vulgate). The translation in the NRSV is unsatisfactory: “for the fruit of good labors is renowned.” 50. Psalm 17:4 (KJV; Vulgate 16:4), prefaced by the two words Varano interpolates, Iesu bonum. 51. Sirach 51:35 (Douay-Rheims). 52. As Boccanera observes, the content of this second dedication (the first being the Foreword that is the first component of this work) would dictate that it be placed before the text, but it was clearly written after September 12, 1488, and not before. It was, moreover, placed at the end of the text by the copyist of the earliest manuscript. See Boccanera, Opere spirituali, 171. Trovato identifies this as the sixth component of The Mental Sufferings, the seventh and final being the letter also to Pietro da Mogliano that follows; see Scritti sulla passione, 111n29 and 112n31. 53. Luke 22:44; the only Gospel report of Jesus sweating blood. 54. In astrology, the zodiacal wheel is divided into twelve Houses, each associated with one of the twelve constellations. The sun would appear in the constellation Leo between July 22 and August 22.

The Mental Sufferings of Jesus during His Passion 191 Garden than at any other time in the course of his thirty years of life, for then the sun of his suffering was in Leo, that is, at its peak of maximum vigor and power, as though in its own house.55 And it was shown to me that the difference between those who find consolation only in the humanity of the afflicted Christ and those who find consolation in the mental sufferings of Jesus Christ is as great as the difference between a vessel filled with honey or balsam and a vessel that is only moistened a little on the outside with the liquid contained within. So whoever wants to taste the Passion of Christ must not merely lick the drops on the surface of the vessel—that is, the blood spilled from Christ’s wounds that spattered the divine vessel of his humanity; for those drops, it must be said, will never satisfy the person famished for such food. Whoever wants to be satisfied, rather, must enter within the vessel, that is, deep into the heart and the ocean of the blessed Jesus, and there be satisfied more than could ever be desired. And these are the things that were conveyed to me. But when I wrote I omitted all this in order not to weaken the devotion of those who delight in the suffering humanity of the blessed Jesus; for not every intellect has the ability to navigate in such a sea, and we women especially—including those to whom I write, address, and communicate these things—are lacking in that ability. But then God grants that capacity to everyone who truly seeks and desires him.56 Letter to Pietro da Mogliano57 O my father, you cannot imagine how much more greatly my suffering has increased as I have written these things! Truly, my grief is great like the sea, such is my pain.58 Alas, wretched and unhappy, how greatly my days of celebration and happiness are turned to tears and mourning! 55. Varano quotes loosely from the Arbor vitae crucifixae Iesu (completed 1305, first printed Venice, 1485) by Ubertino da Casale Monferrato (1259–c. 1329), a leader of the Spiritual Franciscans. She also draws on Ubertino’s work in The Spiritual Life, chapter 12, in this volume at 81–82. See Boccanera, Opere spirituali, 171; Bracci, Autobiografia, 92n33. 56. It is worth underscoring that in these last two sentences, Varano first argues that women lack intellectual ability—although she has amply demonstrated her own in her career as a writer and spiritual guide—and then confidently asserts that God grants the necessary skill to anyone who truly seeks him. 57. For Trovato’s identification of this section of The Mental Sufferings as its seventh distinct and final component, see 190 note 52. The emotional distress evinced in this letter suggests it was composed during Varano’s spiritual crisis of 1488–1490, and thus at some time after her completion of the main work, as she herself dates it, in September 1488. See Boccanera, Opere spirituali, 172 (unnumbered) note; and Trovato, Scritti sulla passione, 112n31. 58. Varano writes in Latin without directly quoting scripture, but cf. Lamentations 2:13: “for great as the sea is thy destruction” (Douay-Rheims). The passage is reminiscent also of Jeremiah 8:18, 10:19, and 15:18.

192 CAMILLA BATTISTA DA VARANO O my God, where was I? And where am I now? How will I ever be content since I have lost so much good? Who will ever be able to console me? Who will want to say to me, “Take courage”? Who will want to staunch my constant weeping and ceaseless lamentation? O my father, with what words, with what arguments will you be able to comfort and console me? Who will restore to me the white garments of first innocence that I have now lost, in which God dwelled in me with such delight? Who will restore to me those lovely, gracious, and holy feet? O my God, you have torn out the marrow of my heart and of all my spiritual bones! O merciful feet, you are breaking my heart! I was enamored of you like another Magdalene!59 O God! You said to me that you wanted me, alone, alone, in the torment of the cross that you wished to give me.60 Alas, you have left me completely alone, because you have taken away, removed, deprived me of all the pleasure, solace, and treasure of your crucified feet, before which I have lain prostrate on the ground like a little puppy!61 I do not lament, my Lord, that you have kicked me and pushed me away from you, because I deserve it, but I lament and weep because you do not let me to return to lick and kiss your feet anew, as a faithful puppy would lick and kiss those of her lord and master. Since you no longer permit me to caress your holy feet, I beg you, my Jesus, to let me go and prostrate myself beneath the feet of the soul of the accursed Judas, because in all of hell there can be found no better place for my malignity, arrogance, and ingratitude. O what a pitiable reversal! O what a wretched desire! Instead of residing at the feet of Christ, I want now to dwell beneath the feet of Judas! O God, may my heart be blameless in your statutes, so that I may not be put to shame.62

59. Varano’s devotion to Christ’s crucified feet had been inspired by images of the Magdalene adoring them; see Bracci, Autobiografia, 93n37, and The Spiritual Life, chapter 1, in this volume at 62; and chapter 15, at 92–93. 60. alone, alone, etc.: For similar wording and its resonances, see 149 and 174 note 12. 61. little puppy: cagnolina, from cagnolo/cagnola, that also carries, in cagna, the connotation of “bitch.” The same term is used in the next paragraph. 62. Psalm 119:80 (Vulgate 118:80).

Treatise on Purity of Heart Varano likely wrote the Treatise on Purity of Heart in Latin (De puritate cordis) sometime between 1499 and 1501, addressing it probably to the Olivetan monk Mauro de Terzago.The Italian version (Trattato della purità del cuore), which would circulate more widely than the Latin, appeared in 1521, addressed perhaps to Giovanni da Fano or, more likely, to Antonio da Segovia; it was to one of these male clerics and spiritual counselors, as well, that Varano had addressed her Instructions to a Disciple, with which Purity shares some features.1 Although the authenticity of Purity of Heart has been questioned, Silvia Serventi now establishes it as one of Varano’s certain works, and its Latin version, in particular, as genuinely by her hand.2 In her Preface directed to the unnamed addressee, Varano explains that, with some trepidation, she takes up her pen to write at his request. The treatise follows, divided into three parts in which she systematically maps out the road to obtaining the purity of heart that will permit the seeker to “taste” and “enjoy” union with God—the final destination, as defined in the closing paragraphs (133–152), when the mind is illumined and inflamed with seraphic love. The first part explores the notion of purity of heart that is named in the title of the treatise; the second, the three kinds of crucifixion that the seeker may experience; and the third, voluntary oblation, or sacrifice of the self to God, including the sanctification of the three faculties of the soul: memory, intellect, and will. Although many of the themes of Purity of Heart echo those of her previous works, this treatise possesses some noteworthy and original elements. Among these, perhaps most striking—although not atypical for female mystical authors in the pre-modern world—is Varano’s tentative presentation of herself as a woman. In the Preface, right at the outset, she juxtaposes an expression of her reticence in writing with the bold assertion that God sometimes chooses women to deliver truths about divine love, celestial marriage, and the Holy Spirit’s ways of communicating with those who love him: “for you have deigned at times to utter your truths through the mouth of a woman” (par. 5). Varano returns to the posture of female self-effacement, again strikingly, in the closing passage of her treatise where she invites her “reverend father,” who has “not 1. For the Treatise on Purity of Heart, see also the introduction to this volume at 34–35. For the identification of the dedicatee, see the introduction at 34 and the headnote to Instructions to a Disciple, 103, and 103 note 1. 2. Serventi, Trattato, introduction, xiii, xix–xxiii. The title of the work’s Italian version also appears in manuscript versions as Della perfettione religiosa (De perfectione religiosorum in the Latin version). Serventi notes (at xvi) that purity of heart is actually the subject of only the first part of the treatise, which then turns to the topic of religious perfection.

193

194 CAMILLA BATTISTA DA VARANO disdained to be taught by a woman without letters and without learning,” to correct and improve her work (pars. 153–54). Despite these professions of modesty,Varano insists that God had chosen her to deliver her message about how to attain pure devotion, which requires an extreme degree of humility that entails self-loathing, a love of neighbor that rules out any notion that the neighbor might be flawed, and a rigorous observance of monastic vows.The sort of devotional heroism Varano demands in Purity of Heart is, she recognizes, exceptionally rare, yet it resembles the recommendations she also made in Instructions to a Disciple and The Spiritual Life. In Purity, as well, she offers perhaps her most developed description of the state of mystical marriage, viewed as a conjunction of divine and human natures. The most abstruse of her major works, Purity testifies to Varano’s theological sophistication and extensive knowledge of Scripture. Editions and Translations. The translation is based on the Italian text included in Serventi’s 2019 critical edition,3 presented with the earlier Latin De puritate cordis in facing-page format. Also consulted are the editions and translations (into modern Italian) of 1958, 2002, and 2009 by, respectively, Giacomo Boccanera, Chiara Giovanna Cremaschi, and Silvano Bracci.4 Following Serventi’s edition, which is based on the two most authoritative manuscripts, respectively Latin and Italian, the work is divided into three parts; earlier editions, in contrast, based on later manuscripts, adopt a thirteen-chapter format.To assist the reader in following the intricate arguments of the treatise, the titles of the three parts given by Serventi appear in bold, but they are supplemented by the titles of the thirteen chapters presented in other editions which appear in italics. In addition, the paragraph numeration Serventi assigns is retained. Bret Thoman’s previous English translation is also available.5 •

3. Trattato, 1–103, on odd-numbered pages. 4. Boccanera, Opere spirituali, 219–63; Cremaschi, La purità di cuore; and Bracci, Autobiografia, 219–61. 5. Thoman, Worldly Princess, 193–219.

Treatise on Purity of Heart 195 A treatise on the purity of heart necessary for religious perfection, composed by Sister Battista da Camerino, Clarist nun of the monastery of Saint Clare of Camerino, at the request of her spiritual father6 Prologue 1. My reverend father, having learned from the good Master those words of his, Ask, and it will be given to you; knock, and the door will be opened for you,7 you were moved to ask me urgently and to implore me repeatedly to write some spiritual work, composed not with artful oratory, but with love of the Holy Spirit. 2. Thinking on the one hand of your humility, and on the other of my ineptitude, I must take for my purpose the words of the innocent Susanna: I am pressed from every side.8 On the one side, my father, I cannot refuse to write, because the force of your request compels me, while on the other, I tremble in fear of having to speak. 3. Nonetheless, O good Jesus, since you speak those words to me, Give to everyone who asks of you,9 I will take up my pen trusting that I can confer some benefit and spiritual consolation on your servant.10 You who are the sower of chaste love, pour out a little of the fire of your love into my breast, so that I can mightily send forth the sacred anthem of your celestial marriage to this thirsting soul. 4. O holy key of David, which opens and no one shuts, shuts and no one opens,11 open to your maidservant the immeasurable treasures of your sweet love, so that all may know that there is no other God than you, and then tell of your glorious works. 5. For you have deigned at times to utter your truths through the mouth of a woman, even though neither angelic nor human skill is sufficient to express in what way and by what art the Holy Paraclete, consoler of souls, conjoins and unites with those who love him. 1: On Three Things Necessary for the Soul That Practices Divine Contemplation To begin, my father, three things occur to me that seem to be necessary for the soul seeking those divine embraces of the heavenly spouse. 6. The first is purity of mind; the second is loving crucifixion; and the third is the voluntary oblation of our very selves. 6. The Latin heading reads differently, with the notable identification of Varano as “daughter of the duke of Camerino,” and naming the dedicatee of that version: Here begins a treatise on purity of heart by the female religious sister Battista da Varano, daughter of the duke of Camerino, to the Olivetan monk brother Mauro. 7. Matthew 7:7; Luke 11:9. 8. Daniel 13:22; Susanna 1:22. Translated from the Vulgate. 9. Luke 6:30. 10. Varano addresses Jesus; the “thirsting soul” is her addressee who has asked her to give spiritual advice. 11. From the fourth of the seven “O” antiphons for Advent; see Serventi, Trattato, 4n4.

196 CAMILLA BATTISTA DA VARANO Regarding the first, I say that no soul constrained within bodily bonds will ever be able to see the heart of God with the eyes of the mind, nor enjoy it fully, without this purity of heart and purity of mind, for it has been written, wisdom will not enter a deceitful soul.12 That is to say, Jesus Christ, who is the wisdom of the Father, and in whom are hidden all the treasures of the wisdom and knowledge of God, never enters a deceitful soul, nor a deceptive and malicious mind.13 7. And so that you can more easily enjoy this holy morsel with the mouth of your soul, I, your daughter, a useless servant14 of Christ, will break with my teeth the shell of this purity of mind, since I hear you saying words like these to me: “Tell me, dear daughter, how you understand this purity so that I can do everything in my power to acquire it”; and I will respond to you in purity of heart. 8. And do not spurn me as lacking learning and devotion, for although the Sun of Justice has bronzed me with all those tribulations he chose to give me, he did not withdraw his spirit from me, nor will he disdain to convey to you by my female mouth what you must understand about purity of mind. First Part: The Threefold Purity 2: On the Three Mental Purities Needed to Enjoy God’s Love 9. The purities of the mind, according to my weak judgment, are threefold. The first is purity toward God; the second, purity toward the neighbor; the third, purity toward ourselves. The greatest purity toward God is to always think rightly about God, in such a way that you regard with the eyes of a dove all that you read of God, and all that you hear of him, and believe him without seeking, out of curiosity, what you may not be able to understand. Similarly, thinking of God properly consists in receiving with gratitude both favorable and adverse things, knowing with certainty that they proceed from his great kindness and mercy, for as he says in Scripture, I reprove and discipline those whom I love.15 10. Thinking rightly of God occurs also when a man’s intention in all things is sanctified, by which I mean that all that a man does, he does having God, and his love, in his heart. Christ shows us this kind of purity when he says, I do not seek my own glory.16 Nor should we seek our own glory in anything we do, nor our own honor nor utility, but only the honor of God and our neighbor’s benefit. 11. O happy the soul who has this purity within you! I am certain that you often hear the celestial bridegroom speak these words to you: O how beautiful you 12. Wisdom 1:4. 13. Cf. 1 Corinthians 1:24, 30; Colossians 2:3. 14. Cf. Luke 17:10: in different translations, “worthless slaves,” “unprofitable servants.” 15. Revelation 3:19. 16. John 8:50.

Treatise on Purity of Heart 197 are, and how comely, sister, my spouse,17 in these delights of your purity. Your eyes are like doves behind your veil,18 in this purity of yours, which is not apparent to the men of this nether world, but is well known to my angels that I have with me in heaven. Let me hear your voice in my ears, my fair one, my dove, my beauty, for your voice is sweet,19 that is, your affection is sweet and lovable to me, and your face is comely,20 that is, your intention, in its purity, is greatly beautiful. 12. Strive to have this purity, my father, so that your soul, most beautiful among all the others, may always be burning to sing always those songs of love to its beloved, and to say to him, My beloved has gone down to his garden, that is, into the soul and my conscience and purity, for he is yours by the infusion of grace performed by the Holy Spirit; to the bed of spices, that is to ardor of contemplation; and to gather pure lilies, that is, he gathers in that field the fruit of your innocence.21 13. O come, my beloved, and do not delay, and delay no more, my beloved, because all choice fruits, new as well as old, I have laid up for you,22 that is, I have attributed all works of virtue to your grace and I have done all for your love and not so as to please the world. And then in time that peaceable King, the allknowing Solomon who is Christ the Lord, will tightly hold the Queen of Sheba, that is, your beloved soul, within his chaste embraces; for Scripture says that the all-knowing King Solomon gave to the queen all that she knew to ask of him.23 14. O merciful Jesus, what can the soul enamored of you ask for, if not you, its precious and beloved spouse? And what can the soul that languishes for love desire, if not your holy kisses and sacred embraces, your honor and the salvation of all souls? And if it seeks anything else, in what way does it love you? O merciful Jesus, it lies if it claims to have purity of heart, for surely it must realize that it is far distant from your love. 15. But you are a prudent servant of the Lord: beware the ferment of malice of the pharisees, keep yourself unsoiled by the superstitions of the sham religious who deceive their own souls and seek nothing but their own convenience and profit, not that of Jesus Christ.24 Pursue swiftly the footsteps of 17. Cf. Song of Songs 7:6, O quam pulcra es et decora, translated from the Vulgate. The final three words (soror mea sponsa) are not in the original but added by Varano. 18. Song of Songs 4:1, freely translated from the Vulgate. 19. A pastiche of phrases from Song of Songs 2:10 and 14, freely translated from the Vulgate. 20. Song of Songs 2:14, freely translated from the Vulgate. 21. Song of Songs 6:2 for these fragments, freely translated from the Vulgate. The Vulgate verse reads: dilectus meus descendit in hortum suum ad areolam aromatis ut pascatur in hortis et lilia colligat, with Varano inserting inserted the word “pure” which is not in the original; thus she alters the last two words to lilia puritatis colligat so as to read “pure lilies” or “lilies of purity.” 22. Song of Songs 7:11 and 13, amid which Varano inserts the non-scriptural “and delay no more, my beloved.” 23. Cf. 1 Kings 10:13. 24. Philippians 2:21.

198 CAMILLA BATTISTA DA VARANO my dear Son,25 who is a mirror for those yearning for the perfection of the spiritual life, because in this way you will accomplish your purpose. 3: Regarding the Second Necessary Purity of Mind, toward the Neighbor 16. The second purity is toward the neighbor, about whom we are commanded, You shall love your neighbor as yourself.26 Oh, if we loved our neighbor as ourselves, what purity of mind would reign in us! And in what does purity of mind toward our neighbor consist? In this: that we never judge him, but always honor him and believe him compassionate and good, because the true purity toward the neighbor is to love him with God and in God and to speak no ill of him, nor injure him by your mouth or in your heart or by any external works. This is true observance of the divine commandment. 17. O what beautiful purity is this! O what beautiful innocence! O what a sweet, smooth, royal road, by which you have sure entry to God! Nothing can impede the will of such a mind, because the earth is his footstool, for by his power all earthly and perishable things are brought down, and all visible things despised as dung. 18. O mind furnished with such chastity and innocence: without doubt, yours is the throne of the kingdom of heaven, in which you live and walk with warm and pious love, as though in your own house; and you stand before that everlasting King like a bride adorned by her husband with a precious crown, wearing on her head the crown of purity, as though of precious stones; you are that which in this mortal life has boldly usurped the purity of the angels. 19. This is the purity in which the righteous and innocent Job gloried, saying, I harmed no one and lived justly with men;27 that is, he says: My Lord, who can justly ask for your aid against me, since you know the purity of my conscience? Do you not know, my Lord, that I was rich and great among all those of the East, but never did harm to any person and lived justly with everyone? 20. Do you see, my father, what bold confidence this holy purity toward the neighbor gives to a man who stands before God? Who can still doubt that at the hour of death he fears no more who possesses this purity? Believe me that those who have it will, at that last hour, hear from the bridegroom of souls the sweet, fragrant words of his heartfelt love; and he will then tell his spouse, Come from Lebanon, O fairest among women, come from Lebanon my bride, come.28 25. The text reads “dearest brother” (fratello carissimo), misconstruing the Latin where the author addresses the unnamed dedicatee; but the sense is clearly the “dearest Son,” i.e., Christ; cf. 1 Peter 2:21. 26. For the commandment to love your neighbor, Diliges proximum tuum sicut teipsum, see among other verses Leviticus 19:18; Matthew 19:19, 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14; and James 2:8. 27. Cf. Job 31. For possible patristic sources, see Serventi, Trattato, 12n30. 28. Song of Songs 4:8, 5:9.

Treatise on Purity of Heart 199 21. And thus three times in the Song of Songs are calls that denote these three purities. Thus he will say Come to the pure and innocent soul, O lovely and comely as Jerusalem, city of the great King, since the scent of your garments is better than all aromatic spices;29 which is to say, the aroma of your works for your neighbor lends a heavenly scent to my divinity. Then he says, Your two breasts are like two fawns, twins of a gazelle;30 which is to say that your two breasts—the one of your purity toward me, and the other toward your neighbor—are like two twins, since one without the other does not lead to salvation. 22. Then he says, With the vision of a goat the daughters of Sion will see you and call you blessed and the queens will praise you;31 which is to say that in that vista revealed by the eternal light, the holy souls and the daughters of Sion (for which are understood the innocent and devout souls on the marriage bed of their purity, ruled by the divine power) will see you and call you blessed, you who appear in the splendor of your purity toward the neighbor, and the queens (who are the souls of the holy religious engaged in the virtuous worship of God) will praise you. 23. Take this purity, O my father, for your sweet spouse, and at every hour and every moment kiss it and embrace it; and send forth those intellectual voices to your celestial compatriots, telling them the cause for your great love, employing these words from the book of Wisdom: I loved her and sought her from my youth,32 that is, I desired to take her for my bride and became enamored of her beauty. 24. She glorifies her noble birth by living with God,33 which is to say, living with God in God’s house renders Wisdom noble, who then teaches this discipline, that is, the full knowledge of God.34 She offers instruction in sobriety, prudence, and justice, and all the other virtues than which nothing more useful can be found in this life. O dear brothers, do not be surprised if I yearn for his love, for the Lord of all things, he too, loves ardently! 4: On the Third Purity of Mind Necessary, toward Ourselves 25. The third purity is toward ourselves, which means never presuming any good in ourselves. Saint Paul, who possessed this purity within himself, said, Not

29. An assemblage of fragments from two biblical passages, freely translated from the Vulgate: Psalm 48:2 (Vulgate 47:2) and Song of Songs 4:10–11. 30. Song of Songs 4:5. 31. For the source of this passage in Origen’s second homily on the Song of Songs, see Serventi, Trattato, 14n34. Goats were thought to have exceptionally sharp sight. 32. Wisdom 8:2. 33. Wisdom 8:3. 34. The full knowledge of God (piena scientia di dio), and as well, the whole science of God, that is, theology.

200 CAMILLA BATTISTA DA VARANO that we are sufficient, etc.;35 that is, we are not capable of thinking any by ourselves, but our capacity comes from God. These are brief words, but they contain within themselves great substance, which these days are understood by few. 26. Do you think, father, that he who understands it is guilty of vainglory? Do not think so. Those who do sing this verse of the Psalmist: I will pay my vows to the Lord in the courts of the house of the Lord, in your midst, O Jerusalem;36 that is to say, my holy works, O my Lord, I attribute to you, and I will not fail to do good, either publicly or in secret, so that my light and the works that you have me do give glory to you and not to me.37 27. Such purity toward ourselves consists in viewing ourselves negatively: I do not say that a man must utter bad words about himself, or censure himself with his mouth, but that the opinion of himself that he has in his heart must be negative, because if God by his exceptional grace did not watch over us, we would easily commit such sins as theft, homicide, blasphemy, adultery. For this reason Job said, Keep me near you, Lord, then let any man’s hand fight against me, because you, Lord, look after me.38 28. Oh, how useful this purity is, since it always makes those who possess it prudent. The grace of God will always go before this purity, as hailstones are preceded by thunder and lightning, like lightning before a storm.39 O sweet artificer of this purity! The report was true that I heard in my own land;40 that is to say, I know that what I have heard in my land, that is, in the contemplation of your words and your wisdom, is perfectly true; and do not believe what was said of me, that I had not acquired this purity of mind, since I experienced it with the eyes of this purity; and I would have committed every sin if you had not watched over me. 29. Oh, what great virtue lies in this purity! Blessed are they who always possess it, nor have any esteem for themselves because they taste and enjoy the sweetness of your goodness, which you infuse into the soul that has this purity. 30. For there pertains also to this purity an equally profound knowledge of how powerless we are to endure the opposition of the world; as the Psalmist understood, saying, For you, Lord, are my hope,41 that is to say, where do I have the strength to endure difficult things with patience? You, you Lord are my patience.

35. 2 Corinthians 3:5. The full verse reads (KJV) “Not that we are sufficient of ourselves to claim anything as coming from us; but our sufficiency is from God.” 36. Psalm 116:18–19 (Vulgate 115:18–19). Varano omits the third line of the four-line verse: “in the presence of all his people.” 37. Cf. Matthew 5:16. 38. Job 17:3, translated freely from the Vulgate. 39. Sirach 32:14 (Vulgate Ecclesiasticus 32:14), freely translated from the Vulgate. 40. 1 Kings 10:6. 41. Psalm 71:5 (Vulgate 70:5).

Treatise on Purity of Heart 201 And whoever lacks this patience walks in darkness, and the light of truth is not in him, and he will be forgotten like one who is dead.42 31. But to the soul full of this purity, in his days justice will flourish and peace abound.43 What justice and peace will come to him? Oh, what justice, what peace, what tranquility of mind! Peace which surpasses all understanding,44 an indescribable contentedness, which will often lift one’s eyes to the heights. And what heights? The mountains of the mercy of God, from whence my help comes,45 that is, the help to endure adversity, and to confess to Almighty God the soul’s nothingness and impotence. 32. Oh, how pleasing to God is this humble confession that proceeds from purity of heart! It is no surprise that the spouse says to the beloved in the Song of Songs, You are wholly fair, my love, my beauty; wholly fair, wholly beautiful—and why? because there is no flaw in you,46no flaw, that is, of self-regard. How graceful are your feet,47 that is to say, your footsteps which walk with angelic purity, how could they not be beautiful? 33. O queenly maiden,48 true daughter of the prince, blessed soul, friend of the King of Kings, in whom is found joyful purity, the dove of the Holy Spirit nesting in the clefts of the rock. What are these clefts, and what is this rock? And the rock was Christ: the clefts in the rock in which this pure dove makes a nest are the wounds of Christ; in the hollow places of the wall, that is, the lance-wound in his sacred side.49 34. There, there cast forth your liquefied heart and say with the Psalmist, My heart is like wax, it is melted within my breast.50 O holy purity, how gracious you are, your yoke, how easy and light51 it is to those who love you. Your name is perfume poured out, therefore the maidens love you,52 that is to say, the young virgins, that is, the holy souls, have yearned for you immeasurably. And we who

42. Psalm 31:12 (Vulgate 30:13), freely translated from the Vulgate. 43. Psalm 72:7 (Vulgate 71:7), freely translated from the Vulgate. 44. Cf. Philippians 4:7. 45. Psalm 121:1 (Vulgate 120:1), freely translated from the Vulgate. 46. Song of Songs 4:7, freely translated from the Vulgate. 47. Song of Songs 7:1, freely translated from the Vulgate. 48. Song of Songs 7:1. 49. Song of Songs 2:14 for the clefts in the rock and the hollow places, freely translated from the Vulgate. Cf. 1 Corinthians 10:4 for the identification of Christ as the rock; for further exploration of this tradition, see Serventi, Trattato, 20n53. 50. Psalm 22:14 (Vulgate 21:15). In Serventi, Trattato, 21, par. 34, the verse is given in Latin and then again in Italian, a duplication avoided here. 51. Cf. Matthew 11:30: “For my yoke is easy, and my burden is light.” 52. Song of Songs 1:3 (Vulgate 1:2).

202 CAMILLA BATTISTA DA VARANO are weak and infirm, let us hasten after the perfume of your ointments,53 that is, let us draw close to your scent, for the perfect soul will rest in you as if in its own bed. 35. You have here, my father, the three purities which I so name because in them there is no mixture of falsehood. Seek to plant them in the thirsty earth,54 that is, in the earth of your heart that yearns for that divine love; and then that purity will be for you like an honored mother, such that you will soon say, All good things came along to me with her,55 that is, from her I have received every good. Second Part: The Loving Crucifixion 5: On the Loving Crucifixion Necessary to Enjoy God, and of the Three Kinds of Crucifixion 36. But now we come to the loving crucifixion. 37. If any wish to come after me, let them deny themselves and take up their cross and follow me.56 O sweet Jesus, with such hard words do you want me to take up the cross! Do you, then, ineffable goodness, want to put me on the cross? Do you not know how I shrink away from suffering? But poor me! If you who are the splendor of light eternal, true God and true man, the fairest of the sons of men,57 and though perfect were put on the cross, how can I, made of earth and ashes, escape this cross? You, who had never committed sin, were crucified for me, and I will refuse to be crucified for you? 38. Give me, Lord, this greatness of soul and this gratitude, that I may desire with all my heart to suffer for you, to be crucified for you, since nothing smells more sweetly to your divinity than the lily58 of such desire, nor do the angels see anything in us that gives them greater joy. But no one can doubt that after holy purity, this crucifixion comes for us, for the soul adorned with purity continually burns with love of this crucifixion, and says to her spouse only what comes from the desire to be pleasing to him and does for him all that it knows he has done for her. 39. We must therefore identify three kinds of crucifixion: the first comes from God, the second from man, and the third from the devil. You were disposed toward the first crucifixion, father, when you ardently embraced the Lord’s call, enclosing yourself in the prison of the holy religious life—on which first cross all

53. Varano writes curremus in odorem unguentorum tuorum, a phrase dropped from most translations of Song of Songs 1:4 (Vulgate 1:3) and even of Vulgate editions. 54. Cf. Deuteronomy 8:15, translated variously and appearing variously in the Vulgate, but here translated from the quoted text. 55. Wisdom 7:11. 56. Matthew 16:24. In the original, the Latin text is followed by its literal Italian translation, not included here to avoid duplication. 57. Psalm 45:2 (RSV; Vulgate 44:3). 58. For Varano’s use of the term “lily,” see The Spiritual Life, chapter 10, in this volume at 77.

Treatise on Purity of Heart 203 true lovers of God must be crucified, since it is necessary first to suffer and only then, with the crown of immortal victory, to enter into the joy of your Master.59 40. And if you inquire, you will find that there are five components of this crucifixion: the cross, the naked man, the nails, the hammer, and the executioner. And these five things signify another five. The cross signifies the religious life and the way of living in a cloistered community. The naked man signifies the spiritual soul stripped of love of visible things. The nail—that is, the first of three—signifies the obedience by which we are attached to the cross of religious life; while the other two nails are poverty and chastity, without which we cannot be bound to the religious life. 41. The hammer is the love of God that strikes the three nails so that they are driven into our will, since no one can ever receive those three nails into himself if the hammer of the love for God has not driven them. The executioner, that is, he who crucifies, is either God, or man, or the devil. 42. We come now, therefore, to these three crucifixions. 6: On the First Crucifixion, Which Comes from God 43. The first crucifixion is when God withdraws the flame of his love from the soul and leaves it arid, removing from it his loving presence which the soul had contemplated.60 This is what the spouse in the Song of Songs lamented, saying, I sought him, but found him not,61 that is to say, I searched for him with the tearful affection of my heart, and he did not reply to me. And just as a woman deprived of her husband calls upon her relatives and friends to weep with her over her bitter widowhood, so the soul crucified in this way calls upon the saints of God, and asks for the help of the angels, saying: I call on you, O daughters of Jerusalem, etc.;62 that is, I beseech you, holy souls who are in that heavenly Jerusalem, that is, in that vision of peace, if you find my beloved, tell him that I am languishing for his love. 44. That is, aid me with your prayers because I am wholly overcome by this crucifixion. This anguish is now unbearable, nor can I express what pain I suffer. O bitter crucifixion, who could ever describe your torment? 45. Then he responded to this soul: Who is your beloved, O fairest among women?63 That is to say, O soul most gentle and beautiful of all, and not only of devout souls, but also

59. Cf. Matthew 25:21. 60. Varano here alludes to her personal experience of desolation in prayer during 1483 and again between 1488 and 1490, which she described in The Spiritual Life, chapters 12 and 18, in this volume at 83–87 and 97–100. 61. Song of Songs 3:1. 62. The phrase Adiuro vos, filiae Ierusalem recurs in the Song of Songs four times, but it is the fourth, Song of Songs 5:8, that Varano had in mind: Adiuro vos, filiae Ierusalem, si inveneritis dilectum meum, ut nuntietis ei quia amore langueo. Her paraphrase follows. 63. Song of Songs 5:9.

204 CAMILLA BATTISTA DA VARANO of all the choirs of angels, since your feelings and longings are so ardent that you seem to be more an angel than a mortal, who is this beloved of yours? 46. To all you who pass by on the road, you seekers of God who pass through this vale of tears along the path of divine love, you who by his mercy are worthy, at times, of tasting his sweetness, pause a moment and see with the eyes of your prudence if in all the world there is any sorrow like my sorrow.64 I was a woman, therefore a sinful soul. 47. My father was an Amorite and my mother a Hittite,65 so the devil and concupiscence of the flesh gave birth to sin within me; but my beloved, whom I sought with all my heart, passed through my land and by his grace had mercy on me, and covered me with the garment of his grace and love, and honored me as his own spouse, placing upon my head the crown of his love. 48.I. O that his left hand were under my head, and that his right hand embraced me,66 that is to say, he has put his left hand under my head to remind me of the pains of hell, and with his right, by embracing me, to remind me of the sweetness of his love, so that I have no cause to visit foreign lands. He has anointed me with the oil of gladness,67 giving me the sweetness of his mercy, and he has clothed me with the gold of his love and adorned me with the silver of purity,68 that is to say, he has clothed me in gold, filling me with feelings of love, and has adorned me with pure silver, illuminating my mind and intellect with true discernment. 48.II. And from his mouth I received milk and honey,69 that is, in contemplating him I drank milk and honey, and he endowed me with the gifts of the brightness and sweetness of his virtue that inspired my heart. Yet now I am dejected and desolate, finding myself sunk in impotence and wretchedness and bereft and destitute of all my joy. 49. O you who pass along the road of the religious life, hear what a lament is mine. Give ear, O heavens, and I will speak, and hear, O earth;70 that is to say, you heavens, you perfect souls, and you earth—that is sensual souls full of worldly appetites—hear what laments are mine so that you may then know to withdraw from evil and to draw near to the goodness of grace. 50. To you, O daughters of Jerusalem, my mouth is open,71 that is, I turn my speech to you who are enamored 64. Lamentations 1:12, a passage Varano quotes frequently in her writings, and especially in her autobiography, The Spiritual Life, where she interpolates “of divine love” after “on the road”; see, for instance, at 80. 65. Cf. Ezekiel 16:3; changing “your” to “my.” The implication is that she is an abomination because of her foreign, not Israelite, origin. 66. Song of Songs 2:6. 67. Psalm 45:7 (Vulgate 44:8), the pronoun “you” changed to “me.” 68. Cf. Ezekiel 16:13. 69. Cf. Ezekiel 16:13 and Song of Songs 5:1. 70. Cf. Deuteronomy 32:1 and Isaiah 1:2. 71. For the recurrent invocation of the daughters of Jerusalem, see Song of Songs at 2:7, 3:5, 5:8, and 8:4; and 2 Corinthians 6:11 for “my mouth is open.”

Treatise on Purity of Heart 205 of God; it is sweet to speak of love with you, for a frozen heart will not understand me. My beloved spouse, the blessed Jesus, whom I have loved and enjoyed, and whom I have embraced with the purest devotion, he is my beloved, all radiant and ruddy.72 His head is the finest gold, his eyes divine, his cheeks are like beds of spices, his lips distilling myrrh, his speech most sweet, his hand rounded in gold encrusted with sapphires, 73 51. his word is the word of eternal life,74 and finally, and he is altogether desirable, distinguished among ten thousand.75 I have lost such a beloved, for which my soul is troubled; my whole body is in distress; I have no more heart, nor spirit. My soul is wholly drowned in tears because I cannot find the one who loves my soul. 52. O holy fathers of our souls, weep with me, for vast as the sea is my ruin.76 O great and indescribable loss, disaster, and detriment! But you, merciful Jesus, see how my soul has been humbled and cast down. This life without you is to me an intolerable death. You are my paradise. You are my ineffable love from whom I am now separated, since you have cast me off, and so I can find no rest. 53. O unhappy soul, who will cure you from such an infirmity? O what a spouse you have lost! It is no wonder that your happiness has been turned to weeping, since the consoler of your soul has departed from you. 54. O my father, believe the one who has experienced it that there is no greater tribulation than when the soul is distressed by the withdrawal of divine grace. But among many afflictions there are three that seem to me unendurable, on account of which, if God does not intervene, no one could be saved. For upon the withdrawal of grace and love, the soul suffers in three things: in the memory, in the intellect, and in the will. 55. It suffers in the memory because it forgets the gifts received from God: the tranquility and peace that Israel had—that is, the soul who sees God, which says, lamenting, The Lord has scorned his altar.77 God has expelled my soul, he has cursed that which he had blessed, and I have forgotten what happiness is.78 72. Song of Songs 5:10. The NRSV translation given here does not do justice to the implicit contradiction in the Vulgate, Dilectus meus candidus et rubicundus; or in Varano’s Italian, questo è il mio diletto candido e rubicondo. Here the spouse is described as simultaneously spotless and ruddy, pale white yet with flushed cheeks. The image has often been interpreted by Christian exegetes as expressing the dual nature of Christ, the bridegroom, fully God (white, spotless, the Word of God) and fully human (ruddy, in the flesh, present in the human church). See, for instance, Georges Gharib, Ermanno M. Toniolo, Luigi Gambero, and Gerardo Di Nola, eds., Testi mariani del primo millennio, 4 vols. (Rome: Città Nuova, 1988–1991), 3:304–5. 73. Song of Songs 5:11–14. 74. John 6:68 (Vulgate 6:69). 75. Song of Songs 5:16, 5:10. 76. Lamentations 2:13, changing the pronoun “your” to “my.” 77. Lamentations 2:7. 78. Lamentations 3:17.

206 CAMILLA BATTISTA DA VARANO 56. The soul suffers in the intellect because it fails to recognize all the good God had worked there and views it as bad, not knowing how to discern good from evil nor truth from falsehood. And sometimes it misconstrues Scripture and sometimes it wonders whether the whole of Scripture might not be false and full of lies and fables. And sometimes the soul assumes that what it reads is the reverse of the truth, saying to itself: These are not the words of Jesus Christ: Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty,79 and Whoever follows me will never walk in darkness,80 and also, Whatever you ask for in prayer, believe that you have received it.81 57. Now do not all these empty phrases refer to me? Have I not drunk, Lord, the sweet water of your sweetness? And yet still I thirst and am tormented by aridity of spirit. Have I not followed your path? And yet see that my soul finds itself amid dark obscurity. Have I not prayed? Have I not shed many tears before you? And nonetheless you have not responded. What does it matter that your light shines brightly if it does not lighten the way for me to walk along your path? 58. Your inheritance has been turned over to strangers,82 for the soul that you possessed as an inheritance is totally alienated from you. And did not the Psalmist suffer in the same way when he said, Give me understanding, that I may live?83 So great a prophet, deprived of the light of grace, asked for understanding in order to live, because without that light, he felt he was dead. 59. The third suffering and torment is of the will. When the will becomes tepid and cold, one performs good works only with unbearable difficulty, and one walks the path of God with sadness and melancholy, as though it was very laborious; and one searches for consolation elsewhere, sensing a strong inclination to do what is wrong because of the absence of good will—and many things that should not occur often do. Oh, how easily one explodes with rage and is distressed by the utterance of a trivial little word, as if it were a thunderbolt! 60. O good Jesus, how have you shared a table with this soul? Who could ever have known the force of your anger and in fear considered its weight? Spare your people, O Lord, spare them and have compassion on your servants.84 But still the soul ought not to despair, since the Lord says that paradise awaits those who overcome this suffering and torment. 79. John 4:13–14. 80. John 8:12, quoted in Italian, not Latin: Chi mi seguita non camina in tenebre. 81. Mark 11:24, quoted in Italian, not Latin: tutto quel dimandarete all’oratione, crediate che l’averete. 82. Lamentations 5:2, changing the pronoun “our” to “your.” 83. Psalm 119:144 (Vulgate 118:144). 84. Joel 2:17 and Psalm 90:13 (Vulgate 89:13), freely rendered. The Italian translation that follows the Latin quotation is omitted.

Treatise on Purity of Heart 207 61. Well you know that the torment is so great that it almost drives the soul mad and nearly makes it desperate, so that it bursts forth in those words of Job, Let the day perish in which I was born . . . Why have you made me your target, so that I have become a burden to myself?85 Have I not been careful not to offend you? Have I not offered up myself to your love? Why now am I struck by your anger? 7: On the Second Crucifixion, Which Comes from Man 62. It happens at times, as it happened to Job, that one’s own close friends and relatives heap suffering upon suffering under the guise of consolation. But he who is wise reproves those harsh counselors and comforts Job, because missteps in this spiritual combat are not recorded in the book of divine justice, since the soul is nearly deprived of reason due to the great frailty of the Spirit. 63. And just as a dead man cannot experience anything as good—neither artful words nor readings from Scripture—so the soul, having lost the sustaining, nutritive strength that God gave it, is left as though dead. And this is the state of which the Psalmist speaks, I groan because of the tumult of my heart, etc.; as does Job, I loathe my life; and again by the Psalmist, I sink in deep mire, where there is no spiritual foothold; and then these, The Lord has stretched forth his hand over all the delights of my soul;86 that is to say, the Lord has placed his hand on all the things that brought me joy and has trampled me down into the dirt of misery and calamity. 64. The Lord has rejected all my warriors in the midst of me . . . , my bile is poured out on the ground . . . and therefore all who honored me despise me;87 that is to say, the Lord has taken from me all spiritual illuminations and all my feelings that used to flow forth to you has been spent on worldly things. The angels who were to protect me in my purity have departed from me. O you that walk along the path of purity, see if there is sorrow like my sorrow.88 65. And it happens at times that the hand of the Lord drives down the soul to deeper depths, and it inclines to blasphemy so that, involuntarily, it speaks wicked and horrible words against the Divine Majesty; and this inclination destroys all virtues as a moth gnaws through clothing. 66. And if this were not enough, beyond the torment of the spirit there is added at times torment of the body. And when a man is tormented in body and in spirit, he thinks about how

85. Job 3:3, 7:20, freely translated from the Vulgate. The Italian translation that follows the Latin quotation is omitted. 86. In turn Psalm 38:8 (Vulgate 37:9); Job 10:1; Psalm 69:2 (Vulgate 68:3), to which Varano interpolates spiritualis (“spiritual”); and Lamentations 1:10, modified. The latter reads, “Enemies have stretched out their hands over all her precious things,” while Varano changes the subject from “enemies” to “the Lord,” and the phrase “all her precious things” to “all the delights of my soul.” 87. Lamentations 1:15; 2:11; 1:8, with “her” changed to “me.” 88. Echoing Lamentations 1:12 once again.

208 CAMILLA BATTISTA DA VARANO great is the martyrdom he is enduring! The he can well sing that verse, a day of ruin and devastation, a great and terribly bitter day.89 67. And why is it a day and not a night? Because it is sent by God in order to correct him and not to murder him. Neither does God hesitate at times to send his valiant cavalier to afflict men in body and possessions and reputation. 68. So he did to Job when he said to the devil, Look, all that he has I put in your power, only do not harm the man himself!90 69. And if a man truly seeks God, he should not care about harm done to worldly things, but rather he should rejoice, knowing that everything comes from God, and that he who steals his possessions and other goods in this life is the minister of God, and as such ought to be loved, especially because, however much he is aggrieved, nonetheless by his temporal afflictions he acquires the prize of eternal life. These are certainly bitter pills to swallow, if the grace of God did not bring him back to God! For even the perfect can break under such a weight and shun the yoke of patience. 70. But the soul inflamed with the fire of love finds repose only in God—and thus that flame cannot be extinguished by the waters of tribulation, for love is as strong as death,91 and thus she who loves searches for the beloved as much in adversity as in prosperity, and as much in affliction as in consolation. 71. But the bride in the Song of Songs describes another sort of torment, one that the prelates and pastors of our souls inflict at times on their sheep, wherefore she says, As I sought my beloved, the sentinels found me, and they beat me, they took away my mantle, those sentinels of the walls.92 The guardians of the city are the prelates entrusted with the care of souls, who are the beautiful city of God. 72. The pure and innocent soul says therefore: While I sought my beloved Redeemer, my spiritual fathers, from whom I hoped for aid and consolation, beat me with bitter words and worse deeds, they wounded me, and by a false pretense have taken away from me my one father93 who was my refuge amid my tribulations. 73. Such meddlesome prelates are fine guardians of the walls of religious ceremony, but not of the walls of good and holy behavior. Woe to such pastors who shatter and scatter the flock of the Lord! 74. But let God do what he does by his great, inestimable providence, which it is not for us mere underlings to judge nor, because of what these prelates have done, cease to venerate him devotedly; rather we should pray for them even more 89. Cf. Zephaniah 1:14–15, and the thirteenth-century Latin poem Dies irae. The Italian translation that follows the Latin quotation is omitted. 90. Paraphrase of Job 1:12 and 2:6, given in Italian, not Latin. Clearly the “valiant cavalier” of the previous sentence is the devil to whom God now speaks. 91. Cf. Song of Songs 8:6. 92. A pastiche of Song of Songs 3:3, 5:7, and echoes of other passages. 93. Apparently a reference to a spiritual consoler from whom she was separated by the intervention of other clerics.

Treatise on Purity of Heart 209 fervently. So we should not stop honoring such prelates on this account, but on the contrary, we ought to frequently pray for them and say with the Psalmist, Let the sword of compassion and contrition enter into their hearts; that is to say, let there be planted in their hearts a dagger not of iron, but of compassion and contrition; and let their bow be broken; that is, may their harshness and rigidity be crushed!94 75. Yet I will clothe myself in sackcloth . . . and my prayer for their deliverance will come back into my heart;95 that is, if they molest me, I shall clothe myself in sackcloth and fasting, and my prayer, offered for them, will return to me for my own benefit. But let it go. Whoever is able to understand these things, do so. It is enough that at times following upon such incidents, he who had been the teacher of error becomes a disciple of truth and of compassion toward the neighbor. 76. But hear, my father, that which is gained by such patience. I will make you, the Lord said, a pillar in the temple of your God and you will never go out of it, and I will give you the morning star;96 that is to say, the Lord said that since for the love of me you were patient, I will make you like a pillar in my house from which you will never be taken, and I will give you a special light, a wondrous understanding of my works. 77. O spouse exceedingly beautiful and lovely, your lips pour out honey from the comb;97 that is, beautiful spouse, despite the prelates who were hard and unsupportive, you had such sweetness as to pray for their salvation; therefore, the perfume of this good example that you have given with such constancy and patience to your neighbor has reached the nostrils of my divinity. 78. Your soul is a locked garden, O noble and illustrious spouse, a sealed fountain. Therefore your plants are a paradise of fruits of the orchard;98 that is, if your soul had not been locked within me, you might have sought some other consolation and you might have fallen in ruin; but because you withstood and endured the torments that those false prelates inflicted upon you, your actions are full of the fruits of the celestial paradise. 8: On the Third Crucifixion, Which Comes from the Devil 79. The devil enacts the final crucifixion when he drives the soul toward vice. And from this crucifixion, free us, Lord, since by this crucifixion numberless stars fall from the heaven of their purity, the sun of charity goes dark, and the 94. Psalm 37:15 (Vulgate 36:15; Douay-Reims). Varano interpolates “of contrition and compassion” to the text. 95. Cf. Psalm 35:13 (Vulgate 34:13), which Varano condenses and modifies. 96. Revelation 3:12, 2:28, slightly modified, with Varano changing the pronouns “he” or “him” to “you.” 97. A pastiche of Song of Songs 6:4 (Vulgate 6:3) and 4:11 and other scriptural echoes, freely translated from the Vulgate. 98. Cf. Song of Songs 4:12 and 4:13, modified, with “noble and illustrious” interpolated, freely translated from the Vulgate.

210 CAMILLA BATTISTA DA VARANO moon, which is good fellowship, gives no light to the neighbor. 80. Weep, Jerusalem, faithful soul, in such a crucifixion, because once you were the holy city and now you have become the city of ungodliness: How now does the city sit solitary that was once populous; how is she who ruled the peoples become as a widow, that is so say, you were the master of your desires, full of good and holy works and now you have become a slave to sin.99 Oh, what cruel afflictions do the vices cause when, spurred by devil’s envy, they by pride turn the soul against God, by envy against the neighbor, and by lust against ourselves! 81. The intellect becomes blinded by pride, so that we flaunt our good works before the eyes of God as though they had not proceeded from him, and we search for some other way to distress him. And we pretend that we have abjured the vanity of the world, scorned honors and riches, not done the evil we could have done, endured insults and shame out of love for him—congratulating ourselves in the same way the pot said to the potter: It is not you who has made me, rather I have made myself by my own strength.100 82. Oh, what a deceptive diabolical ploy is this: They set a net for my steps; . . . They dug a pit in my path;101 that is, as the Psalmist says, they have set a trap and a dug a ditch of self-esteem before my feet. But the prudent soul takes up the shield of his own baseness and wretchedness and goes forth by the light of truth, knowing its own baseness and lowliness, and is freed thereby from temptation and from sin. 83. Next, envy is that which locks a soul in hell even while it is still united to the body. 84. It destroys the splendor of true religion, which is charity and union with God, and like a savage beast, it devours the peace of those who live in holiness. O gory beast, awash in the blood of the neighbor! Who can ever stanch your rage and assuage your violence? O good master of purity, O merciful Jesus, take this cup from me if it is possible, and from all those who seek the presence of the God of Jacob.102 85. And do you know how the soul facing similar diabolical suggestions ought to respond? Like so: O terrible demon, I have already cast off my tunic, how shall I be clothed?;103 that is to say: Since I have despised worldly honor and ostentation, how then would I envy those who possess the honor of true and holy religion? I have washed my feet, I have renounced the love of father, mother, kin, and friends for the love of God—will I now defile myself with envy of my dear sisters who are with me in religious life? To spite you, O malevolent 99. Lamentations 1:1, expanding Varano’s abbreviations and freely translated from the Vulgate. 100. Alluding loosely to Isaiah 29:15, 45:9. 101. Psalm 57:6 (Vulgate 56:7). 102. Psalm 114:7 (Vulgate 113:7). The scriptural verse is preceded by an allusion to Jesus’s words (“let this cup pass from me”) in the garden of Gethsemane; cf. Matthew 26:39, Mark 14:36, and Luke 22:42. Varano considers the Gethsemane episode repeatedly in her writings, as, for example, in The Mental Sufferings, in this volume at 171 and 190–91. 103. Cf. Song of Songs 5:3.

Treatise on Purity of Heart 211 enemy, I not only refuse to envy them, but I want to congratulate them for their honor as if it were my own. 86. Now regarding the vice of lust, it is better to be silent than to speak. But if the Apostle—who was rapt to the third level of heaven, in whose breast the name of Jesus Christ resounded for all—lamented this carnal desire,104 what will become of us shameless creatures? 87. Whoever suffers the crucifixion of which we have been speaking can rightly cry out, My God, my God, why have you forsaken me?105 He gasps out his spirit; and how does he die? He dies to the world, and bowing down his proud head renders his soul into the hands of God. 88. O holy death! Blessed is he who dies such a death, and inclines in humility the head once stiffened by pride! May my soul die this death,106 that is, the death of the just, for precious in the sight of the Lord is the death of his saints.107 Oh, how precious is this death, how pleasing to God! 9: How the Soul Purged of Vices Needs to Acquire the Virtue of Humility in Order to Enjoy the Sweetness of God 89. Know therefore, father, that even if the soul is made acceptable in the sight of God by this crucifixion of vices and sins, nonetheless, if the virtue of humility does not wholly penetrate the heart, the heavenly bridegroom, during the time that the aforesaid crucifixion lasts, does not speak to his beloved spouse, that is, to the soul, but rather, as one who is scorned, shows it great disdain. In response, the soul is left so afflicted that out of overwhelming love she says to herself: At least he should speak to me and tell me outright all the blame I have merited! 90. At least I would have the consolation of hearing that holy and blessed voice, even if it threatened me. His voice would be a sweet melody. But as it is I am afflicted, because I do not hear him speak to me either good words or bad. 91. When you reach this state, your soul rejoices, because your beloved is not distressed, but silent, so that you may humble yourself more completely and be inflamed by perfect love. This is what the bride says in the Song of Songs: My beloved stands there behind our wall looking through the lattice;108 that is to say, the bridegroom of our souls secretly watches this loving crucifixion and awaits your victory over vice grounded in your own humility and nothingness. 92. And so keep in mind those words of Revelation: He who conquers shall not be hurt by

104. Cf. 2 Corinthians 12:2, 4, and 7. 105. Matthew 27:46 and Mark 15:34; the final phrase given in Italian, not Latin. 106. Numbers 23:10, translated from the Vulgate; the final two words given in Italian, not Latin. 107. Psalm 116:15 (Vulgate 115:15), translated from the Vulgate. 108. Cf. Song of Songs 2:9, modified and abbreviated.

212 CAMILLA BATTISTA DA VARANO the second death, and I will give him some of the hidden manna,109 that is, whoever defeats this pride and eradicates those vices will not be injured by the second death of hell, and I will give him the sweetest manna, unknown to all who have not tasted it, and a white stone on which my Name is carved, which no one can understand except he who receives it. Do not believe that any living person can possibly imagine this knowledge of God, this intimate and sweet understanding, if he had not already been granted a taste of it. 93. For you will forget . . . the disgrace of your widowhood, . . . for your maker is your husband;110 thus through the mouth of Isaiah God says that you, a soul experienced in this battle, should forget the shame of your widowhood when you were deprived of the grace of the bridegroom and you were without a spouse, because from now on, he who has made you will sustain you in his own way. He will no longer leave you to be led by the infernal enemy into that disordered state in which he had left you for a short time, but now and forevermore he will embrace you and draw you to him, as these words signify: For a brief moment I abandoned you, but with great compassion I will gather you. In overflowing wrath for a moment I hid my face from you, but with everlasting love I will have compassion on you.111 That gracious spouse leaves us to struggle in this life, though only for a moment; but then he gathers and embraces us in a close friendship that lasts for eternity. 94. And first he makes us walk along the path of virtue, giving us a foundation of perfect humility and setting his angels to watch over us, as the Prophet says: Behold I will lay your stones in order, and will lay your foundations with sapphires, and I will make your bulwarks of jasper, and your gates of precious stones . . . and you shall be rooted in justice and an abundance of peace; for you will run like a mare among Pharaoh’s chariots.”112 95. That is to say, I will give you humility as a foundation and angels as a bulwark; they will order your sentiments, which are a gateway to the soul, so that no one will be able turn you away from the obedience of a humble and sanctified soul; and you will possess in yourself such a righteousness and strength of mind that nothing in the world will be able to sway you. Therefore, since you have struggled so much to resist vice out of love for me, I will make your strength and purity as great as that of the angels, who are my warriors. For now the winter is past, the rain is over and gone . . . Arise, my love, my fair one, and come away,113 that is, winter, the coldness of sin, has passed, so come my love and enter into the holy repose of virtue.

109. Cf. Revelation 2:11 and 2:17, modified and abbreviated. The latter passage also mentions the gift of a white stone featured in the sentence that follows. 110. Isaiah 54:4–5. 111. Isaiah 54:7–8. 112. Cf. Isaiah 54:11–14 and Song of Songs 1:8, modified, and freely translated from the Vulgate. 113. Song of Songs 2:11.

Treatise on Purity of Heart 213 96. You now understand, father, how God makes everything contribute to the salvation of his chosen ones. And therefore Praise the Lord, O Jerusalem,114 praise and thank God, O soul, since he has rescued you from the death of sin, and rescued you from grief and tears, from which you drew no fruit, and he will no longer let you fall into sin. Put on your beautiful garments,115 that is, recognize the inestimable grace that he has given you, and so clothe your soul that you may always be in this grace nor ever be parted from it, since your spouse will always be with you and he will rest in your tent forever.116 Third: The Voluntary Oblation of the Self 10: The Renewal, Enlightenment, and Peace Enjoyed by the Soul Purged of Vices and Clothed in Virtues 97. And after this loving crucifixion you will be able to say, I saw a new heaven and a new earth.117 Oh, what a renewal is attained in both body and soul when these vices are crucified and, after one has passed patiently and triumphantly through such bitterness, there is revealed a new heaven and a new earth! By “heaven” is understood the soul and by “earth” the body, for these are the two parts of human nature that are renewed when they are offered to God with purity of heart. And this offering comes about as has been said: that is, in the memory, in the understanding, and in the will, since in these three capacities the soul is crucified and dead. 98. O wonderful Master, how methodically your operations proceed to the eyes of those who seek them with holy humility and attention. The more this Master loves us, the more often he afflicts us. Let him who can, understand. He always aims to make the things of this world more bitter each day, so that he alone is sweet. On the one hand, he kills the soul every day, and on the other, he brings it back to life; he leads it to hell, as it seems, and then quickly retrieves it. And as he injures it all the more, immediately he heals it. 99. As soon as this crucifixion and death of which we have spoken has been accomplished, the soul rises again as if immortal and invulnerable, and it comports itself in this mortal life not as though in the world but as though in paradise—not like a human creature but like an angel. And from whence does this renewal proceed? From the strength that the Holy Spirit has given to the memory, from the light it has given to the intellect, and from the love by which it has ignited the will. Because before, the soul’s memory was disordered, remembering nothing but the flesh and the world; the intellect knew nothing but worldly things, and to divine things it was blind; and the will loved nothing but sensual things, and toward the things of God it was as 114. Psalm 147:12 (RSV; Vulgate 147:1). 115. Isaiah 52:1. 116. Cf. Sirach 24:10–11 (Vulgate Ecclesiasticus 24:12–13), Hosea 12:9. 117. Revelation 21:1.

214 CAMILLA BATTISTA DA VARANO ice. But now you will begin to sing that sweet alleluia that is sung by the angels in heaven, which says: Alleluia! The Lord has risen indeed. Alleluia!118 Joy, joy! For the Lord, who was dead within me because of my sins, has risen! 100. This calls to mind Jacob’s deed when he awoke in the morning and raised up a stone.119 Jacob represents the innocent, devout soul who rose from the sleep of sin into the daylight of grace. He lifts up the stone of divine love, which in his torment he had cast away; and over this stone he pours the oil of happiness and heartfelt joy, which is a sacrifice acceptable to the Almighty. Then the soul, rejoicing, says to itself: Behold, the Lord was with me, and I did not recognize him. 101. Noah did likewise after the waters of the flood, and so likewise do all the friends of God who, having escaped some sort of danger, offer to God sacrifices and oblations, which represent the oblation the soul makes of itself to God after its liberation from the tribulations of which we have spoken, submitting itself wholly to the divine will—the divine will which seeks nothing more from us than our sanctification in those three capacities already mentioned—that is, the memory, the understanding, and the will. 11: How the Three Powers of the Soul Are Sanctified; First the Memory 102. First, the memory is sanctified when it is dedicated completely to three things: first, to continually remember the Passion of Christ; second, to have remorse and continual sorrow for one’s sins; and third, to be continually mindful of the blessings received from God. 103. Remembering the Passion of Christ is like a casket of heavenly treasures, a door that opens the way to enter into the experience of the glorious Jesus, a perfect teacher of all the spiritual arts: an unfailing source of living water,120 a deepest well of the secrets of God. O blessed is he who has it, because it is an ineffable sign of divine election and predestination, by which God’s chosen ones are written into the book of life.121 104. O sweet memory that makes those mellifluous tears of love to flow, with which by your sweetness you stir the roots and innards of the heart and convey innumerable ornaments to the soul. And those who do not believe this should learn by experience that this memory exceeds all the operations of the mind that a person can undertake in this life. 105. Whoever, then, wants to be free of all impurity and to be certain of future beatitude—with as much certainty as one can have in this life—must seek to possess this sweet memory of the Passion of Christ, as did the apostle Paul, who bore always on his 118. Cf. Luke 24:34. 119. Varano here recounts the narrative in Genesis 28:18–22. 120. Cf. Jeremiah 17:13, Song of Songs 4:15. Cremaschi and Bracci suggest that the “teacher” (maestra) can be identified with Wisdom (Sapienza), that is, Christ himself: see respectively La purità di cuore, 107; and Autobiografia, 247. 121. Cf. Revelation 21:27.

Treatise on Purity of Heart 215 body the scars of the Passion.122 And so it is not surprising that he was bold to say, I am certain that neither death, nor life, nor danger there may be in the world will separate me from the love of my Lord,123 and that there had been prepared for him the crown of righteousness.124 106. Recalling one’s sins is also most pleasing to God, provided that it is done in the way the Prophet said: I will recount to you all my years in the bitterness of my soul,125 that is to say, to remember our sins with bitter regret. For it is from this sorrow that true contrition is born, which restores the soul to its original innocence and makes it acceptable and lovable to God, so that it remains always in grace like a fruitful olive tree.126 107. By that oblation the soul begins to hear the trumpet of blazing love, thinking of the treasury of great goodness that is found in God; and then with but a little effort, it feels it has returned into the grace of that Lord whom it had so offended. Then the organ of seraphic feeling begins to play, and the soul, bowing on the knees of contrition, adores God with true adoration, the supreme homage offered only to God, while it considers itself to be nothing and prostrates itself before him who is all and above all. 108. And remembering the innumerable benefits it had unworthily received from God, the soul can ponder and chew upon, with the teeth of heartfelt emotion, the benevolence and providence of the heavenly spouse in the life of the soul. It considers the bridegroom’s prudence and efficacy in healing the wounds caused by its iniquity, and in this reflection everything melts and liquefies. And the soul, from the hidden core of the heart, from the very marrow of its love, raises its voice to heaven, filling that utter silence with a prayerful voice, saying continually: 109. O Spouse, of whom I am unworthy, O Father who has not deserved so wretched a soul, who is there who can give me the power and strength to die for you? O my greatest and ineffable good, O eternal life, O peace that surpasses all understanding, O inexplicable sweetness, O indescribable charity. And many other voices of similar tenor that the Spirit of love inexhaustibly provides. 110. O happy memory, who are so dedicated to recalling the sweetness and wonderful goodness of your God, and of your own wretchedness and worthlessness, as did the seraphic pauper Saint Francis. And I dare say that, although you are still in this mortal body, nonetheless you already possess the prize of immortality, for whether you are at home or abroad, whether in your own bed or in a great hall, whether sitting or standing, silent or speaking, you always have God as your inseparable companion, who fells a thousand on your left side and ten 122. Galatians 6:17. 123. Cf. Romans 8:38–39. 124. Cf. 2 Timothy 4:6–8: “From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day. . . .” 125. Isaiah 38:15, freely translated from the Vulgate. 126. Psalm 52:8 (Vulgate 51:10).

216 CAMILLA BATTISTA DA VARANO thousand on your right, who defends you from the arrow that flies by day,127 that is, from the fog of vainglory; and you will not fear the terror of the night . . . or the pestilence that stalks in darkness.128 12: On the Enlightenment of Our Understanding and Its Operations 111. After this oblation of the memory, the understanding is immediately illumined by the divine rays of the knowledge of supernal secrets and the deep comprehension of theological truths. And the more the soul is illumined, the more it recognizes itself to be ignorant and impotent and, discovering its own depravity and worthlessness, it views everyone else as greater than itself. The soul then makes three other offerings of its intellect, because when the intellect is illumined to comprehend theological subtleties it is amazed and trembles in fear on seeing the King of Kings in all his majesty, immortal and unmovable, who, having no need of anyone, supplies everyone’s needs with such generosity. 112. The intellect is astonished that such and so great a Lord, whose nature and immensity only he can know, so humbled himself out of boundless love for his creatures that he gave himself to such pain and to such a death for his forlorn sheep. With no regard for himself, and in the guise of a servant, almost forgetting his divine nature he set it aside in order to become an actual being like us, vulnerable and mortal. 113. Thinking such thoughts, the soul cries out to itself and says: O Love that has no equal, O intoxicating Love, how greatly has such majesty abased itself! How such wisdom has become foolishness! O eternal Father, who are you, and who am I? Are you not the fount of every perfection, of every good and of every creature, and I am a nothing? Are you not the fullness of love and charity, and I am nothing but hatred? Are you not unfailing light, and I utter darkness? Are you not the zenith of beneficent peace that surpasses every delight, while I am war and tumult? O goodness, O mercy, O sweetness of my heart, O delight of my soul: my reward will be very great!129 Why have you loved me so? What have you found in me, what has caused you to commit your beneficent heart to love me so tenderly? 114. O unworthy soul, is it proper to say or think such a thing? Doesn’t the beloved spouse sing this song to you: You have ravished my heart, my sister, my bride?130 How have I injured you, my God? Resting in your Father’s bosom nard enwraps you.131 Can you be speaking those sweet words to me, my dear Lord? Am I that precious flower that you say you have known since before you made the 127. Cf. Psalm 91:7, 5 (Vulgate 90:7, 6), freely translated from the Vulgate. 128. Psalm 91:5–6 (NRSV; Vulgate 90:6). 129. Genesis 15:1, the pronoun “your” changed to “my.” 130. Song of Songs 4:9. 131. Song of Songs 4:9, 1:12.

Treatise on Purity of Heart 217 world? My nard gave forth its fragrance.132 O my dear Lord, was the aroma of my crucifixions so pleasing to you that you have fallen in love with me? But it is you, Lord, have done them. I made but a little effort. All has come from your treasury! O how stupendous! 115. This is that enlightenment that the Prophet desired, when saying, O send out your light and your truth.133 Send me your light, Lord, so that it may raise me from the shadow of self-love and lead me to the mountain of the knowledge of your splendor and of my deformity; and to your tents, that is, to your charity, which is the special throne of God: because where there is charity and love, there is God,134 and without charity, no one will see God in this life by grace, nor in the next, in glory. 116. This is one of the indisputable theological virtues that the soul learns in the book of life with the eye of the intellect, for blessed is that man to whom God teaches his laws. This is the love of God and of the neighbor in God. Love is the fulfilling of the law,135 that is, love itself, in truth, is the totality of the law; on which account, he who does not know how to read, nor is really able to study, need do no more than to love unreservedly, for having done so, he has mastered the whole of divine law. 117. After this, there is revealed to the soul the knowledge of its own baseness and nothingness. This is the greatest illumination one can have, for it proceeds from the thunder and lightning of seraphic love, and there comes after it always the flaming arrow of divine love, which burns and consumes every trace of defect. O what a philosophy is this: to know oneself and, to the extent that human nature can do so, also to know God! 118. O Francis, father of the poor, this is your philosophy, one which many profess in words but not so much in their emotions and understanding. Who are you, and who am I?136 And with these words, the soul is overcome with wonderment and ecstasy, and perceives an infinite light and indescribable delight. And by that light, even if the whole world extolled the soul to the limit, it could not be moved from its clear understanding of its own nothingness and baseness. 119. And the soul, the more it heard itself praised, the more it would abhor the madness of him who had praised it, and would not cease to say to itself, along with Job, What are humans that you make so much of them, that you set your mind on them?137 What is man but rottenness inside and without, a lure and incitement 132. Song of Songs 1:12 (Vulgate 1:11). 133. Psalm 43:3 (Vulgate 42:3). 134. ubi charitas et amor, ibi Deus est: the opening line of an eighth-century hymn traditionally used in Holy Thursday ceremonies during the washing of the feet. 135. Romans 13:10. 136. For this Italian quotation from the Terza considerazione delle stimmate, see Serventi, Trattato, 73n18. 137. Job 7:17.

218 CAMILLA BATTISTA DA VARANO to sin, a ferment of vice which, like a deadly, contagious poison, corrupts all those who catch sight of him? 120. Finally, who am I, if not a little lost sheep amid the thorns of sin?138 And what is the love that I bear you, my sweet Lord, if not a wearisome hatred? What are my praises if not blasphemies? What are these works of mine that in the sight of men appear virtuous, if not filthy rags?139 O God, in whose sight not even the morning stars are pure, who even in his angels . . . found wickedness,140 in whose sight no man who lives will be justified by his own virtue. Cast me away from you, Lord, for I am not worthy to stand before you! 121. O my father, he who does not humble himself truly within labors in vain to humble himself without. Deep calls to deep,141 that is to say, he who immerses himself totally in the knowledge of divine greatness and in the knowledge of his own baseness, deeming himself lower not only than the dust of the earth, but lower than the lowest abyss, will say to God, 122. Lord, I deserve a thousand hells, go away from me, Lord, for I am a sinful man,142 as Saint Peter said. And likewise, since I knew the light of your truth, because of the confusion I feel within myself I can no longer endure the presence of your great sweetness. Make haste, my beloved, and be like a gazelle or a young stag upon mount Bethel.143 Withdraw your presence from me, so far as the east is from the west. 123. Go up, Lord, to the mountain of Bethel,144 that is to say, Lord, go and take possession of those high mountains of holy and immaculate souls, and do not shine your rays upon my filth. O sun, you who never sets,145 such splendor is not proper for this darkened soul, because my eyes cannot endure such light. Do not stay with us, then, Lord, but flee to your royal hall where there reside the cherubim and seraphim and the holy and worthy souls of the saved. 124. This is a proper oblation, an acceptable sacrifice, the peaceable victim burned by cherubic fire, whose fragrance feeds the blessed Trinity and then sends the cherubic spirit to the mind that, burned in this way, is illumined and offered to God in a sacrifice of pleasing odor.146

138. Cf. Luke 15:4. 139. Cf. Isaiah 64:6. 140. Job 4:18 (Douay-Rheims). 141. Psalm 42:7 (Vulgate 41:8). 142. Luke 5:8. 143. Song of Songs 8:14. Varano inserts Bethel where the Vulgate has “of spices” (aromatum), alluding to the place named by Jacob after he awoke from his dream and poured out oil over the stone upon which he rested his head; see Genesis 28:10–22. 144. Cf. Genesis 35:1. The original reads Surge et ascende Bethel, while Varano writes Ascende, dominator, super montes Bethel. 145. From the fifth of the seven “O” antiphons for Advent; see Serventi, Tratatto, 74n220. 146. Leviticus 2:9.

Treatise on Purity of Heart 219 125. At last, the understanding is enlightened to always think well of its neighbor, and to attribute everything it sees to good intention, so that a most unfortunate thing that often happens does not occur: for, if you pay attention, you see that many who, seeing some virtue in his neighbor, say that he only pretends to have it; or seeing that someone is generous in giving alms, they say that he does it out of ambition and for show; 126. or if someone speaks freely of divine matters and enthusiastically sings God’s praises, they say that he is a hypocrite who likes hearing himself speak. But those who are illumined by divine rays, the illuminati, do the complete opposite. For however much a person seeks to hide his virtue, these illuminati, amazingly, recognize it. And even if someone cleverly feigns virtue, concealing his vice, these illuminati are wondrously skilled in distinguishing true virtue from vice. 127. And God opens their eyes so that they can love the virtues of others and have compassion for their vices, and assist them as much as they can with remedies. And it often happens to these illuminati that they esteem the virtues of their neighbors more greatly than is warranted, and judge their vices to be much less grave than they really are. They call someone who is generous not merely generous but a saint in paradise; they call someone who speaks eloquently of God a second Saint Paul; and, in the same way, they attribute the vices of their neighbors to mere weakness or error, excusing them as much as they can. 128. O what great merit is found in this affection for the neighbor, since love gathers within itself all the virtues of that neighbor, yet does not take away a single one; and it turns his vices into virtues! And from this it follows that convents of the religious are each a paradise, a similitude of the eternal city, illumined not by the sun but by the love of God and of the immaculate Lamb;147 so here their light is this love, which is God, and where this light shines the shadows of envy and hatred are not seen. 129. And he who has this sweet love is so grateful to God that he cannot keep himself from praising God and saying those words of the Song of Songs, how beautiful you are, my love, in your delights;148 that is, God says to the soul, how beautiful you are in your delight in the sweetness of love. You are stately as a palm tree, and your flowing locks are like purple.149 130. But the soul that feels exalted in mind by that loving sweetness, when it is founded on the solid rock of its own worthlessness and Christ’s humility, responds with a certain jubilant humility in a certain melody of self-abnegation, and says to him, Make haste, make haste, my beloved, to the mountains of Bethel.150 That is to say: My Lord, I do not deserve your presence with me, nor that you give 147. Cf. Revelation 21:23: “And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb.” 148. Song of Songs 4:1, 7:6, freely translated from the Vulgate. 149. Song of Songs 7:7, 7:5, “purple” intimating royalty. 150. A phrase from Song of Songs 8:14 and an allusion to Genesis 35:1, expanded and modified.

220 CAMILLA BATTISTA DA VARANO me this sweetness.151 Give it, Lord, to your mountains, that is, to your holy angels, because in my wickedness, I ought not to possess the King of heaven here in this wretched life. It is enough, my Lord, that I may have you in heaven. I do not want you, Lord, in this vale of tears, in this great wretchedness and misery and in my shame, but rather in the glory of the saints. 131. It is not fitting for you to visit me in my disgrace and indeed I cringe when I think of it. In your light we see light;152 Lord, I have seen the light of your divinity in your self-abasement, and your humility has wounded my heart. O humility, guardian of all the virtues, a mirror for those who walk under the yoke of holy faith! With that humility, the more God departs from you, the closer he comes to you; the more you flee from the fire of divine love, the more he encloses you in the furnace of charity; the more you fear to enter into the well of living water, that is of divine grace, the more you enter, eyes closed, into the sea of seraphic fire. 132. To him who has sacrificed his own mind to God, God responds and says, I have chosen and consecrated you;153 that is to say, I have chosen and sanctified your oblation, so that your name may endure forever, and my eyes and my heart may inhabit your mind forevermore. But you, father, must take this difficult path, because in our age, the roads to Zion mourn,154 that is, the spiritual disciplines, which are the streets of paradise, weep. And why do they weep? They weep because there none can be found who may come to the ceremony of this seraphic love in which are celebrated the perpetual festivals of paradise. 13: On How, after Illumination, the Intellect Becomes Inflamed with Seraphic Love 133. After this cherubic illumination of the intellect, there follows, little by little, its seraphic inflammation, since the cherubim and seraphim are so conjoined in love that they cannot be separated. Thus it is no surprise that the fire of good will follows upon the illumination of the understanding, which fire ignites the soul with the love of God, with a desire for the salvation of the neighbor, and with the hatred of one’s own appetites. This is the fire in which the free and solemn offering is consumed, that sacrifice from the very bottom of the heart, the peaceable, rational oblation of the interior man, which so pleases God that his anger is turned to sweet placidity. 134. This sacrifice was signified by Elijah’s offering, upon whom fire cascaded from heaven and consumed to ashes the victim, the wood, the stones, and 151. A similar statement of unworthiness is found in Matthew 8:8 and Luke 7:6–7. 152. Psalm 36:9 (Vulgate 35:10). 153. Cf. 2 Chronicles 7:16, which reads in full: “For now I have chosen and consecrated this house so that my name may be there forever; my eyes and my heart will be there for all time.” Note that Varano adapts the verse to speak of the “mind” (intelletto), rather than a “house,” and of the perpetuity of “your name,” not “my name.” 154. Lamentations 1:4.

Treatise on Purity of Heart 221 even the water that was in the trench;155 for this fire of seraphic love dissolves into love and tears the body and soul, words and thoughts, inside and outside, such that from every direction are heard the sighs that come from the depths of the heart.156 135.I. And so it was that Elisha (whose name in Hebrew means “God of my salvation”) stretched his body out upon that of the dead boy157—that is to say, God prostrated and humbled his divine Majesty over the boy, that is, over our soul, which compared to God is much less than an infant born in our world compared to his father. He placed his mouth over the mouth of the child, and his eyes and his hands on those of the child, and lay stretched out over him and breathed into his mouth seven times. 135.II. And why does God put his mouth over ours? He puts it there because all our works are dead and lifeless. And so the gracious Elisha puts his mouth on ours—that is, the merit of his Passion, which is conjoined with our baser merits—and then breathes seven times into our mouth, giving us the seven gifts of the Holy Spirit. And in this way the child—that is, our soul—is warmed by seraphic love and jumps up, resurrected from the death of sin. 136. O indescribable condescension! O extraordinary conjunction! This is the conjunction of the divine marriage that the divine contracts with the human. Come, O lovers, to the nuptials of the immaculate spouse: Eat, friends, drink, and be drunk with love;158 that is to say, eat, friends of the precious spouse, and drink the wine of love. You who are beginners in the spiritual life taste a little of this wine, but you who are perfected drink it to the full, inebriating yourselves at the wedding of the Almighty King.159 137. O daughters of Zion,160 O contemplative souls who desire to taste and see how sweet is this bridegroom, let your mind now depart from this valley of misery and tears and contemplate this peaceable Solomon, Jesus Christ, crowned with that diadem that his Mother placed on his head—that is, the love that she bore for him and bears still. 138. Awake, O north wind, and come, O south wind! Blow upon my garden that its fragrance may be wafted abroad. Let him kiss me with the kisses of his mouth! For your love is better than wine, your anointing oils are fragrant.161 What diadem is this if not the crown of thorns and the holy cross placed on the holy shoulders of the suffering Christ by charity, his Mother, that is, the love that he bears for his spouse, the holy Church? What is this north wind if not the cold wind of tribulations? What is this south wind if not the hot wind of 155. 1 Kings 18:38. 156. A stray phrase follows (Serventi, Trattato, 83 par. 135.I), omitted here: Si senteno singulti e piovano lacrime (sobs are heard and tears flow). 157. Cf. 2 Kings 4:34. 158. Song of Songs 5:1. 159. For the incipienti (beginners) and perfetti (perfect), see Bracci, Autobiografia, 256n56. 160. Song of Songs 3:11 (Vulgate). 161. Song of Songs 4:16; 1:2–3 (Vulgate 1:1–2).

222 CAMILLA BATTISTA DA VARANO prosperity, on which you flew, eyes closed, propelled by humility, to be consumed in those seraphic flames? 139. But carry that cross in peace, wait and do not seek too soon the moment of your glory, since when this death in this wretched existence will be transformed into victory162 and your soul will share the glory of your spouse, Jesus Christ, then you will be wholly sanctified. But while you are approaching that hour, offer yourself to God, never doing your own will but only that of the heavenly spouse, and delighting only in knowing that you have done his will and not your own. For this is the infallible sign of perfect friendship and union: both to will, and not to will.163 And since Christ came only to save those who were lost, so it is fitting that whoever is united with him should be concerned for the salvation of the neighbor. 140. This is the meaning of the Song of Songs when it says: Come, my beloved, let us go forth into the fields of salvation; . . . Come with me to harvest the vines; come and let us go out early to the vineyards, there I will give you my breasts;164 that is to say, let us go forth, my beloved Lord, for the salvation of souls; come and help me to win them back, because without you we can do nothing.165 We have compassion and zeal for the iniquity of the neighbor. 141. In this zeal, and the penalty I have assumed for the iniquities of the neighbor, I give you my breasts, so that you can suck; that is, I will offer to you the milk of my good deeds, the examples and proofs I have given to the neighbor, clean and stainless, unsoiled by my own concupiscence; and I will offer my life for their salvation and I will consider my neighbor’s sin and shame to be my own. 142. Thus did the apostle Paul when he said, Who is scandalized when I have not felt their scandal as my own, and borne the penalty? Who is weak when I am not weak?166 What true zeal is this! O heart inflamed with the true love of God! 143. This zeal is born from the holy divine mouth, and its kiss is that which says, Zeal for your house will consume me,167 that is to say, zeal for your house, which is our neighbor in whom God abides more properly than in the consecrated temple. O what a good church is every faithful Christian, whose altar is the heart, and 162. Cf. 1 Corinthians 15:54. 163. Varano writes l’avere un medesimo volere a non volere, equivalent to the Latin phrase unum velle et unum nolle which appears in Thomas à Kempis’s Imitation of Christ, sometimes attributed to Jean Gerson; see Bracci, Autobiografia, 257; and Thoman, Worldly Princess, 217. In Christian thought the idea and phrase goes back to the writings of Cassian (d. 363) and had ancient Roman precedents also in the works of Cicero and Sallust. See Carolinne White, Christian Friendship in the Fourth Century (Cambridge: Cambridge University Press, 1992), 181–83. 164. Cf. Song of Songs 7:11–12, abbreviated, modified, and freely translated from the Vulgate. 165. Cf. John 15:5: “because apart from me you can do nothing.” 166. A loose paraphrase, written in Italian, of 2 Corinthians 11:29: “Who is weak, and I am not weak? Who is made to stumble, and I am not indignant?” 167. John 2:17; also Psalms 69:9 (Vulgate 68:10).

Treatise on Purity of Heart 223 Christ is the priest! If we consider how for love for that church he was scourged, condemned, crowned with thorns, and died between two thieves, we would come to understand fully just how dear this church was to him; and so we, too, come to love it, and desire and yearn for its salvation as much as our own. 144. O sower of every chaste love, behold this poor soul, wholly dissolved by your grace with love of the neighbor, for whose salvation you thirsted so on the wood of the cross.168 I know your goodness and understand that the sweetest gift you could receive is this desire for the salvation of the neighbor, so deign to receive that gift from this poor soul of mine which, like wax put in the fire, is melted by zeal for the neighbor’s salvation. O this blessed soul is to God a honeycomb, and this zeal is to God a delectable wine! 145. This is the great sign that appeared in heaven: a woman clothed with the sun,169 that is, with divine love, and under her feet was the moon, which is the clarity and sweetness of words spoken and works done on behalf of the neighbor. 146. She had on her head a crown of twelve stars, which crown is the continual attention that the enamored soul pays toward the twelve articles of faith, which are its crown. This woman has children of her body, which are the works that she has birthed with deep love and with groans full of sweet affection. And every day her self-hatred increases greatly, as she recalls the words of the heavenly spouse, Those who hate their life in this world will keep it for eternal life.170 147. O what good hatred this is! It is just like that angular stone for which no suitable place could be found, and so it was thrown aside. But then it was found to be precisely apt and suited for the top of the corner where one wall joins another.171 In the same way, this hatred joins the soul to God, as the sweet Jesus prayed to his Father saying, I pray, O Father, that just as we are one in the same substance, so may these, my beloved chosen ones, be of one substance with us.172 148. O loving God, whose sweetness is not understood by those who remain always in the slime of their negligence, thinking that they have a spiritual life because they wear religious habits: but that is not the case. This hatred of self is the foundation of true perfection, and from it the virtue of patience arises in the soul of the just man, which is the work of perfection, since without patience one cannot ascend the summit of perfection. And in order to sow this hatred and patience

168. Cf. John 19:28. 169. Cf. Revelation 12:1–2. 170. John 12:25. 171. That is, the cornerstone: Psalm 118:22–23 (Vulgate 117:22–23); cf. Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Peter 2:7. 172. Varano writes in Italian, paraphrasing John 17:21–22.

224 CAMILLA BATTISTA DA VARANO in the soil of good will, the eternal Word voluntarily left his Father’s bosom,173 embraced this hatred and patience in himself, and carried it with him until death. 149. This is what the bride wanted to say in the Song of Songs when she cried out, Draw me after you;174 that is to say, I understand all too well, my Lord, that on my own I cannot hate myself, as you did when you were a man; but you can by your grace draw me to this point, since I remember that when someone called you good, you rebuked the speaker and said that no one was good except God alone,175 thereby establishing that you, too, in that you were man, were not good and held yourself in hatred. 150. O good Jesus, there is no doubt that the more someone loves you, the more hatred he has for himself. This is the rule of love, the rule that leads the soul toward those desires that the world considers madness. Then the soul cries out with true, heartfelt affection: My sweet God, why don’t you punish me? Why do you tolerate these iniquities of mine? Send me to the hell that I have earned, and have nothing to do with such malignity. O Father of eternal life, consoler of souls, do not desire to love something so worthy of hatred as I am, and have no mercy on one who merits it so little! 151. This is the splendid, secure way that leads the soul directly to perfect union with the merciful God. And the clearest indication of whether someone truly possesses self-hatred is when one sees patience amid tribulations, since, as the apostle says, patience is a perfect work.176 Behold, now that I, with the help of God, have completed the voluntary oblation, 152. may the Lord God give all that he desires to anyone who properly celebrates this oblation; and may this oblation be fattened, and may the fire of divine love descend to consume the sacrifice and the victim, even as material fire descended from heaven and devoured the sacrifices of Solomon.177 And may the divine Majesty fill that mind so completely that nothing else can find a place there. 153. And you, my reverend father, who have not disdained to be taught by a woman without letters and without learning, now emend my womanly verbiage, correct the false statements, and remove every flaw that you find, since he who does not love his neighbor as himself transgresses the law. 154. And if I have erred, I may be excused since it was you who laid this task upon me. And therefore I have simply said whatever came into my mouth. May God keep you from all evil and bestow his grace upon you. Amen.

173. For the identification of Christ as the Word, John 1:14; for his closeness to the Father’s heart, John 1:18. 174. Song of Songs 1:4 (Vulgate 1:3). 175. Luke 18:18–19. See Matthew 19: 17, Mark 10:17–18. 176. James 1:2–4 (Vulgate 1:3–4), freely translated from the Vulgate. 177. 2 Chronicles 7:7.

Considerations on the Passion of Our Lord The authorship and exact derivation of this work, which has not previously appeared in English, is complex and disputed.1 Analysts of Varano’s writings accept the introduction to this work as indisputably her own, but consider the remainder to have been derived largely from the German mystical writer Henry Suso (Heinrich Seuse), specifically his 1339 Horologium sapientiae (Clock of Wisdom), a work widely known throughout Europe.2 Varano probably composed at least the introduction well before 1488 and, in a manner consistent with her other works, as guidance to convent sisters just beginning in spiritual exercises of meditative prayer and contemplation. While it is certainly possible that Varano knew the contents of Suso’s works, given the commitment of her father to the Renaissance princely ideal of promoting learning through the acquisition and study of books, such knowledge has not been demonstrated. If she had the opportunity, she surely would have been attracted to the northern “Friends of God” movement, in which Suso participated, especially their emphasis upon devotional practices of self-denial. A further complication is that the Considerations do not in fact closely follow Suso’s model in the Horologium sapientiae, but rather resemble Varano’s own later works on the same theme. Her Considerations, after the introductory passage, consist of a sixteen-chapter set of recommendations for meditations on the Passion—a subject on which Varano later wrote an entire treatise also included in this volume, The Mental Sufferings of Jesus during His Passion. Varano likely compiled material from Suso’s works that was useful for the instruction of novices, while she also developed her own approach to the meditation on the Passion which she perhaps began around the time of her entry into the convent in 1481, or even earlier—some years before her composition of The Mental Sufferings in 1488. Might Varano have written this at some point after 1484, when she took up residence in the refurbished monastery in Camerino and increasingly exercised leadership in that community? In her prescriptions for devotion to the Passion, as she guides unskilled beginners to receive and reflect on devotional inspirations, Varano encourages the recitation of prayers that evoke such images, then urges devotees to stop speaking and to hold onto that contemplative moment, resuming oral prayer only when it had passed. In prescribing these techniques, she draws to some extent on Suso’s treatise, but adapts the material, sometimes adding language of 1. For Considerations on the Passion of Our Lord, see also the introduction to this volume at 35–36. 2. For Varano’s reliance upon Suso, see Boccanera, Opere spirituali, xxxvii–xli, and Biografia e scritti, 118–19; Bracci, Autobiografia, 263; Trovato, Scritti sulla passione, 13; and the introduction to this volume at 5–6 and 45–46.

225

226 CAMILLA BATTISTA DA VARANO her own in amplification and pursuing subjects Suso did not treat. Although both authors presented their ideas in exactly sixteen chapters, readers should not assume that Varano was following Suso’s outline. In the Considerations,Varano’s approach to the Passion story resembles yet differs somewhat from that in The Mental Sufferings. She places greater emphasis in the earlier work, for instance, upon the experience of Mary, the Mother of Jesus, which Varano treats in the Eleventh, Fourteenth, Fifteenth, and Sixteenth Considerations. At the conclusion of each of these, she interpolates substantial Prayers to the Blessed Virgin, empathizing with Mary’s likely reactions to the torments endured by her Son, and begging Mary’s intercession for Varano’s own salvation. Editions and Translations. Considerations on the Passion of Our Lord is translated from Palmina Trovato’s edition, consulting also that of Giacomo Boccanera.3 Silvano Bracci includes only the introduction to Considerations, as does Bret Thoman in his English translation.4 • Camerino, undated, but likely before 1488 Introduction Any soul in service to Jesus Christ who wishes to imitate him and have him as the perfect model for her5 life, is required to act in the same spirit that the Son of God acted, whose sovereign, boundless love led him to suffer bitter torment and to die for us on the cross. She who stops to consider these things and demonstrates, as she should, proper gratitude, dissolving into bitter and heartfelt weeping, will not only be freed from all her sins and vices but will also enriched by every virtue. At this point, putting aside all worldly concerns, she will direct her love only toward our savior Jesus, and driven by ardent and seraphic desires, she will be transformed completely in him. In consequence, she will be illumined by celestial gifts and graces; she will be freed from many temptations, troubles, and sadness; and she will arrive at a state of spiritual peace and consolation that will allow her always to increase in the love of God. All this will be easily achieved if she applies herself to meditate earnestly, and to constantly and repeatedly practice the 3. Trovato, Scritti sulla passione, 29–63; Boccanera, Opere spirituali, 303–32. 4. Bracci, Autobiografia, 263–67; Thoman, Worldly Princess, 113–16. 5. Varano regularly uses the vague pronouns “who” and “whoever,” or the even vaguer “this soul” (quest’anima) as subject, but sometimes a personal pronoun is needed. In those cases, departing from the practice of the modern editors of the text, the pronouns “she” and “her” are used, since Varano is writing to guide cloistered nuns in their devotions, even though grammatical principles would point to the use of “he,” “his,” and “him.”

Considerations on the Passion of Our Lord 227 pious exercise of the Passion of Jesus Christ described here: as it was revealed and taught, that is, by Christ himself to a soul yearning greatly to attain perfection.6 That soul, after she had said the morning prayer before the crucifix, and pausing a moment to think about the Redeemer’s Passion, was greatly saddened because she had not experienced that compassion she desired and ought to have felt; and so she lamented to herself. But just at that moment, she was suddenly enrapt in ecstasy and illumined by heavenly light, and received the grace of receiving in her mind certain considerations about the Passion and sufferings of Jesus and of his glorious Mother. She was told, further, to stay on her knees regularly each day so as to conform herself as much as possible to her beloved Jesus, feeling sentiments of tender compassion, and pressing herself to sense inwardly all that Christ experienced as though she saw it with her own eyes and heard it with her own ears. And so it happened that by diligently persevering in this practice, this soul— who before had been cold and faithless—acquired an enormous and fervent faith in Jesus Christ, receiving from him many graces and illuminations and becoming for many a model and incentive to holiness and devotion by the example of her own life and learning. And truly she deserves to be called “ungrateful” and “impious” who, at least for one or two hours of the day or the night in some practice of prayer, does not remember to express the gratitude owed to so faithful a Redeemer; for although he could have rescued us from sin by a single drop of his blood, he chose for our sake to shed it all. Blessed is she who can see and understand, with the eyes of the mind, such ardent love and charity! And how many blessings does she receive who strives to reflect on Christ’s sacrifice and to give him thanks! And how many gifts, further, does she obtain from him by the merit of that blessed grape, Christ’s body, that was trodden on the winepress of the cross and never ceases to bleed its precious balm! But we must, therefore, truly weep and mourn that in these times there are few who seek such things. Rather, it seems that Jesus Christ is spurned and rejected by every Christian heart. This is confirmed by the fact that the Lord himself appeared one day to a follower, lamenting that he was seeking someone to whom to give his grace, but found no one who wanted to receive it.7 But now, faithful soul, if you wish to walk along the path that leads to salvation, take note of the instructions that follow.

6. a soul yearning greatly to attain perfection: here and in the following paragraphs Varano is referring to her own experience of spiritual illumination. 7. Perhaps an allusion to the Gospel parable of the rich young ruler who would not sell his possessions to follow Jesus; see Matthew 19: 16–22; Mark 10: 17–22; Luke 18: 18–23.

228 CAMILLA BATTISTA DA VARANO The first instruction is that you will need to think and meditate attentively on the Passion of Jesus Christ, and not just for an hour or two but continuously.8 For this is the most devout spiritual exercise that the true servant of God can undertake in order to quickly attain a condition of perfect charity; nor does there seem to be any other pathway or portal than this by which quickly to draw closer to God. But certain preliminaries must be in place, of which the first is to possess confidence conjoined to fear; for if the person who takes this road is indeed dry, barren, and lacking in devotion, and at the start must struggle often with the Devil, she can still be firm and persevere in the enterprise, since precisely because of her constancy she will grow in grace and, in the end, she will obtain what she desires. The second thing she must possess is a profound humility, considering herself unworthy to think about—let alone to understand—a mystery so profound as the Passion of the beloved Jesus. She must firmly believe that it is not by any merit of hers that she bears in her heart a treasure so noble, and must know that it is only by God’s special gift that she can even think about it, even for an instant. The third thing that is required is to nurture attentively the grace bestowed during prayer, being careful in no way to squander it by looking at, listening to, or speaking about worldly things.9 The seeker must remain focused not only when in prayer, but also when eating, drinking, working, sitting, or walking, either when alone or in company. In all these activities, she must try never, ever10 to allow Christ’s visage to lapse from her memory, but always strive to imagine him on the cross, scourged at the column, in the tomb, or in any other place that faith may bring to mind. And when she becomes aware that this thought has gone from her mind, she must immediately recover it. And even if at the beginning this is difficult, she should force herself for some time to do so, thereby obtaining, with the aid of divine grace, what it is she seeks—although it would be much easier for her, if she wished, to let it lapse from her heart. But blessed, a hundred times blessed, is the soul that bears within it the image of the beloved Jesus Christ. The fourth necessary thing is that, from the start, she will read these instructions, alternating them with the recitation of the Our Father11 or other 8. Suso also recommends continuous attentive meditation on the Passion of Jesus, briefly in book 1, chapter 3, and at greater length in book 1, chapter 14: see Suso, Wisdom’s Watch, 85, 200–207. 9. Cf. Suso’s similar discussion in book 1, chapter 4, paragraph 8; see Suso, Wisdom’s Watch, 94. Varano does not echo, however, Suso’s negative view of women expounded in the same chapter at 93–94, who are seen as the cause of sin and the “wretched state” of the “unclean world.” The “deceiving woman,” he explains, “laid snares for me” that “transfixed this idiot’s heart;” the “clever little vixen,” he charges, rendered him “defenseless” to the attacks of the enemy. 10. never, ever: sempre sempre in Boccanera’s edition (Opere spirituali, 308), reinforcing the recommendation of continual mindfulness, but not Trovato’s. 11. The Pater nostri della passione (Our Father of the Passion) in Boccanera’s edition (Opere spirituali, 308), but simply Paternoster (Padre nostro) in Trovato’s (Scritti sulla passione, 33). The former was a

Considerations on the Passion of Our Lord 229 prayers, meditating upon them systematically. And then, when the mind begins spontaneously to proceed in prayer, it will no longer be necessary to speak the words or enact other forms of devotion: rather, if it is possible, space should be left for interior prayer, the mind going to where it finds nourishment and, going no further, remains there so long as it is fed.12 When it is no longer possible for the mind alone to engage in prayer, the words may again be spoken. The fifth thing necessary—if the spirit, after prayer or tears, arrives for some time at a period of dryness, becoming hardened and blind—is to continue to thank God and be of good heart. This is necessary, so never abandon hope, for the light will be seen again, and grace will be redoubled. Finally it must be added that it will be useful to recite from time to time the prayer that follows, entitled Hail, sweet Jesus. It can be accompanied by various genuflections so as to obtain the goal that the mercy of God has purposed. Prayer to the Lord for Frequent Repetition while Reading or Meditating on the Following Considerations Hail, sweet Jesus, full of grace and mercy! Blessed be your harsh Passion and your cruel death and blessed be the blood of your wounds. I beg you to have mercy on my sinful soul. • First Consideration O my Lord Jesus Christ, with heartfelt sorrow I remember today all the pain that you endured during the Last Supper and, especially, in the Garden of Olives.13 At that time, because of the anguish and profound sorrow that you felt, distressed by the thought of the cruel tortures and bitter death that awaited you, suffering in your delicate human condition, you sweated that blood whose drops watered the earth.14 And if, good Jesus, the mere consideration of your Passion and death so troubled your noble and delicate nature, who could know what it would be like to experience it in the flesh! Therefore—and not without reason—my soul feels contemporary vocal prayer, listed separately among such prayers as the Our Father, the Hail Mary, the Holy Rosary and other devotions like the Office of the Dead, the Office of the Holy Spirit, and the Office of the Cross in a later sixteenth-century devotional manual; see Silvestro Rossano, Modo di contemplare et dire la devotione del preciosissimo sangue del nostro Signor Giesù Christo, sparso pietosamente per noi (Venice: Gabriel Giolito de’ Ferrari, 1573), 115. 12. In Boccanera’s edition (Opere spirituali, 308), the mind goes, as would a sheep, “where it finds pasture” (dove trova pascolo); Trovato’s (Scritti sulla passione, 33) substitutes the more general term “nourishment” (dove trova nutrimento). 13. The opening of Varano’s First Consideration may be compared to Suso’s lengthier narration in book 1, chapter 3; see Suso, Wisdom’s Watch, 80–81. The Garden of Olives is the Garden of Gethsemane. 14. Cf. Luke 22:44; and Suso, book 1, chapter 3; see Suso, Wisdom’s Watch, 80.

230 CAMILLA BATTISTA DA VARANO within itself great compassion for you and thinks of that moment when children of yours15 came out of the shadows, and like cruel enemies seized you and tightly bound you with ropes and dragged you into the raging city. O my Lord Jesus, with how many harrowing tortures, how many beatings, and how many blows did they torment your body and your soul for the whole of that night! They spit insolently at you, besmirching your sweet face, battered you with slaps, bound your eyes with a blindfold, beat your neck and shoulders, then brought you the following morning before Caiaphas to force you to confess the truth, all the time screaming that you deserved to die.16 What bitter sorrow your holy Mother then had to endure, pierced by the dagger of sorrow, and how inconsolably she wept to see you in such anguish and affliction!17 I beseech you humbly, Lord Jesus, my only refuge and consolation, that like a father you succor me in all my needs and troubles, increasing in me my profound empathy and compassion for all your tribulations. Release me, Lord, from the chains of vice and wicked habits, free me from my sins both hidden and known, permitting me to be always present at your Passion and at the cross, together with your faithful Mother, to shed with her tears of sincere compassion. Thus I beseech you, my sweet spouse Jesus. May you be praised and blessed forever and ever. Amen. Second Consideration O my Lord Jesus, eternal wisdom and ineffable truth, not so much for you as, rather, for me, I remember today that shameful torment that your soul had to suffer when, despicably, you were taken before Pilate, there falsely accused, and condemned to a death both unjust and shameful. Then you were led before Herod, there humiliated, dressed in white as though you were clown,18 and then sent back to Pilate.

15. children (figli): his sons or children; because as God, all humans are his children, even when they are also his enemies. 16. For Jesus before Caiaphas, see Matthew 26:57–68; Mark 14:53–65; and John 18:12–14, 19–24. 17. dagger of sorrow: a theme Suso develops at great length in book 1, chapter 16; see Suso, Wisdom’s Watch, 217–30. 18. dressed in white, as though you were clown (vestito di bianco, come un pazzo): Varano here alludes not to Luke 23:6–12, who describes Jesus as mockingly dressed in an “elegant robe,” but rather Suso in book 1, chapter 3, who reports Jesus as saying they “dressed me in a white garment, as if I were a clown”; see Suso, Wisdom’s Watch, 81. Although the term pazzo means an insane person, it can also denote a clown, a character familiar to the audiences of early commedia dell’arte performances in which zanni—clown and buffoon characters like Brighella da Bergamo, Pucinella, and Pedrolino—were costumed in large white over shirts and cloaks. See Richard Andrews, The commedia dell’arte of Flaminio Scala: A Translation and Analysis of Thirty Scenarios (Lanham, MD: Scarecrow Press, 2008), ix–lvi.

Considerations on the Passion of Our Lord 231 O Lord! Your beautiful body, young and delicate, was so covered with huge bruises and lesions that from the soles of your feet to the top of your head no part could be found that was sound.19 After that they dressed you in a purple robe to scorn you, besmirched your loveable face with spittle, and placed on your head a crown of thorns so sharp that they pierced your flesh, and then, to inflict more pain, they struck them hard with a rod. The people cried out furiously that they should crucify you and that you deserved to die. And finally, indeed, you were condemned to death, made to carry the cross on your holy shoulders, and shamefully led, alongside two thieves, to Mount Calvary. O Jesus, hope of my soul, I humbly pray that you will not condemn me at the hour of my death, but mercifully grant me salvation. Just as you allowed yourself to be condemned by a judge so cruel and unjust, enable me also, only by your love, to despise all worldly honors and desires.20 Jesus, my only good, goodness above all else, help me to perfectly heal the wounds inflicted by my sins in your holy wounds. Never abandon me at the time of temptation, but rather grant that I, remembering your sufferings, may lovingly carry the cross together with you, according to my capacity, so that I may take part, to the extent that I am able, in your holy Passion. Jesus my sweet spouse and Lord, may you be praised and blessed forever and ever. Amen. Third Consideration O my Jesus, mirror of purity and grace, in that bitter hour you were for my sake deprived of all human assistance. Lord of heaven and earth, you were beset by dogs rabid with hunger, seeking to maul your holy body and to tear your precious flesh. All your friends and disciples had abandoned you: some of them had fled, others had betrayed you, and one had denied you. And you, creator of heaven and earth, the adornment and splendor of all created things, were left at that hour naked, stripped of honor and of garments—among raging enemies who divided your garments and cast lots for the remnants.21 At that moment, my Lord, your sovereign power seemed to fail you, and your glory and majesty seemed to dim, as those pitiless butchers, fixing their fearsome eyes upon you, proceeded to treat you most brutally. And you, like a gentle lamb being led to slaughter, bowed your head and lowered your eyes. O my Lord Jesus, resplendent example of every perfection, take away from me all disordered love and grant me the grace to love all my friends in you, and all 19. Cf. Isaiah 1:6: “From the sole of the foot to the head, there is no soundness in it, only bruises and sores and bleeding wounds.” 20. Varano’s prayer here echoes in part Suso’s book 1, chapter 4, paragraph 17, but her reference to “salvation” and her plea to be guided to “despise all worldly honors and desires” are lacking in Suso; see Suso, Wisdom’s Watch, 98–99. 21. Cf. Psalm 22:18 (Vulgate 21:19); Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23–24.

232 CAMILLA BATTISTA DA VARANO my enemies because of you. Strip me of all worldly and superfluous preoccupations. Grant me the strength to resist vigorously the snares set by my enemies. Teach me to temper my own will in all things and, out of love for your Passion and death, to abandon all creatures who impede me from following you. May this love always be rooted in my heart, spoken by my mouth, and enacted in my works. My dear Lord Jesus Christ, may you be praised and blessed forever and ever. Amen. Fourth Consideration O my Jesus, ardent lover of my soul, in that bitter moment, your right hand was—alas!—cruelly nailed to the cross and shattered. Your beautiful left hand was grievously pierced, and your delicate and loving arms were brutally torn on the cross, and painfully tormented. I can imagine that, in that moment, you cried out and in deepest pain gave voice to your inexpressible suffering. The hammer that drove the nails broke the heart of your tender Mother; and at each blow, she staggered and shuddered. O my Lord, at the nadir of your majesty, I pray that you that you will not permit any occurrence, if fortunate or joyful, to cause me to turn away from you, and that I may turn to you always in adversity. Teach me always to work for the good and to flee from evil; so that my inconstant soul will always be occupied with you, and my mind always filled with the thought of your Passion, so that I can distance myself from all vain thoughts and all the desires of the flesh. Grant me this, my dear, sweet Lord Jesus, that you may always be praised and blessed forever and ever. Amen. Fifth Consideration O Jesus, steadfast lover of my soul, in that sorrowful hour your holy feet were fixed one upon the other and pierced by a thick, long nail. Your holy legs were securely fastened to the cross. Your tender body was distended like a skin stretched on the rim of a barrel, and your joints, pulled down by the weight, were dislocated. Then your blood spouted forth copiously from your wounds, bathing the whole of your delicate body, running down the length of the cross to the ground. If I had then been able to see your body hanging from the cross, my soul would have fainted in agony. Your torment and anguish were such, in truth, that only a wholly insensate observer would fail to shed for you tears of heartfelt sorrow. O my Lord Jesus, the beginning without beginning22 of all sweetness and love, I beseech you that there may be no member of my body that does not feel 22. beginning without beginning (principio senza principio): God in all his persons is the beginning of all things, and yet exists before all things—a phrase more often encountered with reference to the

Considerations on the Passion of Our Lord 233 some pain and suffering like that you suffered in your Passion. Grant that I may never tire nor slacken in serving and praising you; rather may my delight and joy consist in thinking always of your holy wounds so that in them, amid my sorrows and tribulations, I may find rest and comfort.23 Grant me this, my dear Lord, that you may always be praised and blessed forever and ever. Amen. Sixth Consideration O Jesus crucified, splendor of eternal beauty, when you were nailed to the cross from which your body hung, your beautiful and loving eyes grew dark and faint. Your holy ears were filled with insults, infamy, blasphemy, and mockery; your olfactory sense was completely disgusted by the stink and stench of spittle and bile; your sweet tongue and mouth were drenched with vinegar and gall. Your beautiful and delicate flesh was tormented and battered by deep wounds and blows—such that there was no part of your body that did not emit incomparable sorrow and love.24 My sweet spouse and Lord Jesus Christ, I desire and humbly pray you that you take my eyes so that they do not look at trifles, and my ears so that they do not hear depravities. Teach me to scorn all that is pleasurable and all carnal delights. My Lord, make me insensible to every flavor and aroma of earthly things. Rather, by your love, let me choose what is bitter, so that in all things I may overcome my sensual appetite and so be worthy to enter into the number of those who are in your holy family that ever praises and blesses you. Grant me this, my dear Lord Jesus Christ, that you may always be praised and blessed forever and ever. Amen. Seventh Consideration O my Lord Jesus, maker of heaven and earth, in that bitter hour the whole wide earth, despite its immensity, could offer you no refuge, so that you had nowhere to rest your head, bruised and suffering, that bowed down and hung toward the earth.25 Your beautiful neck was stretched and pulled by harrowing painful spasms. Your once radiant face, resplendent as the sun, was now spattered with spittle and Father than to the Son. 23. Cf. Suso’s much longer discussion in book 1, chapter 3, of the devotee’s reflections on the suffering of Christ; see Suso, Wisdom’s Watch, 86–87. 24. Here Varano closely follows Suso’s narrative in book 1, chapter 3, paragraph 14, where Wisdom (Christ) speaks in the first person, detailing his wounds and condition; see Suso, Wisdom’s Watch, 85–86. 25. As in the fifth Consideration, Varano here uses a title more commonly attributed to God the Father: O fattor del cielo e della terra.

234 CAMILLA BATTISTA DA VARANO blood, but you did not raise your hand to wipe away the tears, the blood, and the spit. Thus disfigured, your fair visage obscured, you who had once been the most handsome of the sons of men now appeared leprous. My Lord Jesus, I pray that you will grant that I may desire and know how to patiently endure all bodily pain and, by your love, firmly repel the desires of the flesh. Grant, sweet Lord, that I may be able to contemplate your disfigured face, to kiss and embrace it as I desire, and allow me to bathe and cleanse it with the tears that I weep in abundance. O mirror of purity on which the angels gaze, fill me with sorrow and compassion so vast that no space is left in my heart for any other love or any vain thought. And you, most merciful Father, look now on the face of your sweet Son—bathed in blood and ashen in death—and, in the name of his love, pardon me for all those sins by which I have cruelly offended you. My dear and sweet Lord, may you be always praised and blessed forever and ever. Amen. Eighth Consideration O my sweet Jesus, your youthful body, beautiful and gracious, was maimed, ashen, and lifeless. The rough wood of the cross was the soft bed on which you lay in the agony of death.26 Your body, abandoned, stretched downward toward the ground, ripping open the wounds in your holy hands. The suffering increased because you could not stand on your feet or support yourself with your arms. You hung from the cross, in anguish, and knew no relief. Nonetheless, you endured all this most willingly and lovingly, so as to redeem our souls and bring them with you into paradise. How ungrateful is our heart when it does not love you, sweet spouse! May your tortured body awaken in my soul holy and joyous spiritual graces; may your hard and painful bed be for me a place of perfect repose; may your burdened body make me persevere earnestly in the exercise of holy virtues; may your deep wounds be medicine for my sins; and may your heart, on fire with love, warm and enflame my hardened heart. Sweet Lord and spouse Jesus Christ, may you be always praised and blessed forever and ever. Amen. Ninth Consideration O Jesus, good above all else, it was not enough that your enemies procured for you so cruel a death: while you hung on the cross in pain and torment, with slanders and insults they also sought to besmirch your life and teaching, and discredit your holy words. These, my sweet love, were the obliging servants who 26. rough wood of the cross (ruvido legno della croce): cf. Suso, book 1, chapter 3, paragraph 21; see Suso, Wisdom’s Watch, 88–89.

Considerations on the Passion of Our Lord 235 attended you at the hour of your death! They served you with the spear, with gall, and with blasphemy. Then, before you on the cross, wagging their heads, they mocked you and cursed you with cruel maledictions.27 But you, my Lord, wishing to bring us salvation, were not moved by their words to descend from the cross, but remained there, strong and determined in your purpose, persevering on the cross until death. And in the abundance of your mercy, you even prayed for them, excusing them before the Father, saying Father, forgive them for they do not know what they are doing.28 Now teach me, my sweet Jesus, to endure joyfully all pain, suffering, shame, and disgrace purely for love for you. And teach me also to care nothing for human contempt and wickedness, but rather to desire and seek every adversity, receiving it with a docile and tranquil heart. Teach me, finally, to love my enemies, as you did when you implored the eternal Father to forgive them. All praise and glory be to you forever and ever. Amen. Tenth Consideration O good Jesus, innocent lamb, to make your death still more shameful, you had consorted with sinners and evildoers: for that reason, you were crucified between two thieves. The one on your left hurled taunts, insults, and curses at you, although you were innocent. The thief crucified on your right, instead, beseeched you that you might remember him—nor in that moment was there anyone else who spoke to you with such words. On that account, amid all those torments, you turned to him and pardoned all his sins and promised to take him with you to paradise.29 Now where on that day were your relatives, disciples, brothers, friends, and all the others whom you had saved and healed? No one came when you had need of them. O abyss of generosity, O Jesus my spouse! Today, guilty and reprehensible as I am, I relive before the eyes of your divine Father your innocent Passion and death. Do not condemn me, my Lord, for the sins I have committed, which are many and grave, for I will cry out to you together with the good thief to ask you to remember me and pardon me for all my iniquities. And I ask that at the hour of death you may permit me to enter that holy paradise where, together with the other elect, I can praise you and bless you forever and ever. Amen.

27. they mocked you and cursed you: referring to the taunts of bystanders at the crucifixion, challenging Jesus to come down from the cross and save himself as he had saved others. See Matthew 27:39–43; Mark 15:29–32; Luke 23:35–37. 28. Luke 23:34. It should be noted that this sentence does not appear in the oldest manuscript version of Luke nor in other early Greek manuscript Gospels. 29. For the exchange with the two thieves, see Luke 23: 32–33; 39–43.

236 CAMILLA BATTISTA DA VARANO Eleventh Consideration O precious Jesus, how heavy was your heart, to see there, while you hung on the cross, your sweet Mother, whose senses, at the sight of you, all failed her?30 Only you could recognize her immeasurable sorrow, which made your own suffering still greater. Her trembling voice and her lamentations stabbed your heart and wrung bitter tears from your eyes. Watching her tenderly, you wanted to comfort her, but she was inconsolable, and so you commended her to the beloved disciple, giving him to her as a son in your place. Oh, what a dagger of suffering must have pierced her heart when you called to her saying, Woman, here is your son!31 It was as if to say: “Now you will have me no longer.” I beg you, my dear spouse Jesus, make me worthy to taste and feel a portion of that suffering and pain that your faithful Mother endured at the foot of the cross. Commend me today and always to your holy Mother and to your beloved disciple John for my protection and defense. As you had wished to unite them as mother and son in the purest chastity of body and mind, so may they guard me in this life always in every place, defending me from my enemies. And so, by their merits and their prayers I shall arrive in your kingdom of eternal glory. Grant me this, my Lord Jesus, that you may always be praised and blessed forever and ever. Amen.32 Prayer to the Virgin O Mary, wondrous consoler and advocate of sinners, blessed sovereign of heaven, queen of the angels, Mother of Jesus Christ, to you with deep affection I recall today the bitter suffering and pain that pierced your tender heart, the heart of a mother, on the day when you gazed upon your beloved Son—the Son you adored, the blessed fruit of your womb, that precious treasure and singular joy of your soul—wounded and disfigured, ignominiously hung on the cross between two thieves. You, pitiable Mother, could in no way give him aid, and as Simeon had foretold, an inexpressible sorrow pierced your soul like a dagger.33 Then, crying 30. Varano’s extended reflection on Mary’s presence before Jesus on the cross, in this Eleventh and later in the Fourteenth, Fifteenth, and Sixteenth Considerations, echoes and amplifies Suso’s in book 1, chapter 16; see Suso, Wisdom’s Watch, 217–30. 31. John 19:26. 32. Varano’s presentation of Mary as the protector and advocate here and in the prayer that follows differs from Suso’s treatment of these events in book 1, chapter 16, paragraph 11; see Suso, Wisdom’s Watch, 223. Suso portrays Mary primarily as an intercessor, whose plea on behalf of the devotee would be heard by Jesus. Varano instead asks to be considered worthy to experience some of the pain Mary endured, a focus consistent with her treatment of mental anguish elsewhere in her works. 33. Luke 2:34–35.

Considerations on the Passion of Our Lord 237 softly within yourself, you burst into lamentation to see your beloved die minute by minute, his pained gestures and his fading voice piercing your heart. He wore no garments, but you could not cover him, nor bind his wounds, nor clean the spittle, nor caress him because he was hanging on high. Even a heart of stone would have softened to hear his sorrowful words and to see his weak, anguished movements; so terrible was his pain that he could not support himself with his sacred hands nor move his holy arms. Faced with that intolerable suffering, your weak body and tender, delicate nature failed you; exhausted, you fell to the ground, your pulse and all your veins trembled, and, a little at a time, you felt yourself give out. There on the ground, half dead, without any kind of comfort, you kissed the hot blood of your Son, which reddened your pallid face, your hands, and your robes, all completely drenched in his blood.34 O virgin Mary, purest Mother of all compassion and grace, now I turn to you alone, hoping you will protect me all my life and, like a mother, never abandon me. In the hour of my death, defend me and sustain me by your mercy; as for me, I desire to serve you devotedly every moment of my life, since in that terrible hour all hearts tremble, and I do not know to whom I can turn if not to you, my sweet hope and comfort. And so I beseech you with all my heart, Mother of mercy, to be present in that hour, defending me from the dreadful and frightening face of that malignant enemy, that cruel wolf who seeks to devour my soul. Compassionate Mother, at that moment have the goodness to console my trembling heart, and to gather my poor soul into your arms and carry it with you into the presence of your dear Son. Thanks to your protection, it may joyfully find a place in eternal and everlasting glory, together with your blessed Son, Jesus, my Lord and my spouse, where it can praise and glorify you forever and ever. Amen. Twelfth Consideration O my Jesus, revered spouse, who is not moved to tears in thinking of your final hour of life? At that hour, while you suffered unspeakable torments, you were abandoned by all human creatures and even your Father seemed to have deserted you. When amid such agony, Lord Jesus, you felt there was no one to offer you comfort, with a sorrowful heart and failing voice you called out, My God, my God, why have you forsaken me? 35 And yet all the same your will remained at one with that of the Father. O good Jesus, although you are the fountain of all sweetness, able to inebriate the whole world with love and happiness, at that hour, feeling forgotten by 34. This paragraph closely parallels Suso’s book 1, chapter 16, paragraph 17; see Suso, Wisdom’s Watch, 227. 35. Matthew 27:46; Mark 15:34; both alluding to Psalm 22:1 (Vulgate: 21:2).

238 CAMILLA BATTISTA DA VARANO everyone, you were exhausted by the dreadful events of that day and the night before. You felt a great thirst, nearly all your blood having drained from your body; but even greater was your thirst for our salvation, ignited by your ardent desire to entrust to the Father our sinful souls. What sadness your sorrowful Mother must have felt when, seeing you in agony, she could not give you even a drop of water! My Lord Jesus, who with your precious blood has reconciled us to your heavenly Father, I beseech you, in the name of that same faithfulness, that you will help me in my need and in my tribulations. Teach me to rejoice in fear when you are present, to remain joyful in times of privation and desolation, and to seek consolation from nothing else but you, persevering in my good intentions. Teach me to wait patiently for your grace and to conform my rebellious will to yours, so that death will find me in a state pleasing to you, tranquil and ready, trusting that by your intervention I will obtain the joy and peace of heaven, my Lord and spouse Jesus, who is to be always praised and blessed forever and ever. Amen. Thirteenth Consideration O my sweet Lord and spouse Jesus Christ, when you were nailed to the cross, broken by bitter pain and anguish, exhausted and with a burning thirst, you asked for a drink of water, which at the point of death would not be denied even a heinous criminal; but to you, they would not give water, but filled your mouth with vinegar and gall. How your sweet Mother suffered when, hoping they would give you wine, they gave you gall and vinegar! For she saw that when you tasted it, you would not drink it; while all those dogs who had given it to you taunted and mocked you. Then—since all that was written in Scripture was fulfilled—you said: It is finished.36 Your soul left your body and our redemption, so long yearned for and desired, was accomplished. Rightly, therefore, it can be said that it was an incomparable flame of charity that burned in the heart of the only Son of God, so great as to render him obedient even unto that painful death on the cross: all this occurred only so as to soften and sway our hearts. But how infernal our hardness and how foul our ingratitude in the face of so great a love! Heaven and earth, why do you not weep? I turn to you, merciful Jesus, and I see again that flame of love that wholly consumed you on the altar of the cross, making of your body an acceptable sacrifice to the Father for our salvation. Unable to resist further, you bowed your head and placed your spirit into the hands of your Father, calling out in a loud voice, Father, into your hands I commend my spirit.37 And so, sweet spouse, amid cries and tears, and a bitter condemnation to a cruel death, your holy soul left your body—as though thrust forth from this world, tortured, tormented, and shamed, rejected by the very ones for whom you had come, in love, to save. 36. John 19:30. 37. Psalm 31:5 (Vulgate 30:5); Luke 23:46; and cf. Acts 7:59; 1 Peter 2:23.

Considerations on the Passion of Our Lord 239 Therefore, I ask you humbly, my Jesus, that the bitter gall which you tasted for me on the cross may make every bitterness taste sweet to me. Grant to me, Lord, that I may stay with you to the end, persevering with a pure heart and perfect deeds. Do not let me, Lord, step even one foot away from obedience to you, nor to do, say, or think anything that could displease you. Into your hands I commend my spirit, so that you can receive it on the day of my death. Today, sweet spouse and my Lord Jesus, I recall and present to the eternal Father, your Passion and bitter death, and place before you, in tears, all the sins and defects by which I have offended you, accusing myself and confessing my guilt for all that I have done that is contrary to such perfect love. I pray you to pardon me and to not permit that I die forever because of my wicked behavior and my vices. I hope, rather, that your holy, perfect, and beneficent goodness be fulfilled in me, to the praise and glory of your holy name and for the salvation of my poor, miserable soul. Thus reconciled and acceptable to the Father thanks to the infinite gift that you offered by your Passion, grant, O Lord, that at the hour of death all punishment and guilt will be remitted and pardoned so that I can enter your paradise and merit a place among the circle of your children and all the elect. Make it so, my dear Lord, that you will always be blessed forever and ever. Amen. Fourteenth Consideration O my Lord, it was not enough that they had tortured while you lived; also when you were dead, hanging lifeless on the cross, they continued to persecute and torment you, piercing your holy side with a vicious iron spear! And at that hour, your Mother and the others who were with her renewed their bitter and sorrowful weeping, seeing that your soul had wholly separated from your now lifeless body. Oh, how generously you gave, up to the last drop, that precious hot blood that gushed from your open, ardent heart, showering all your love upon us! And how copiously did that clear, clean water stream out from your side, washing us and purging our sins!38 Stupefying, then, it was to see the sun suddenly go dark, the earth shake, and the people who, weeping and crying, had despaired for you, now turn to beat their breasts in fear!39 O my dear Lord, how much you loved me, how much you have suffered, and how great the price—in suffering and pain—have you paid to redeem me! How ungrateful I am if I do not love you! I pray, sweet Lord, that you make your open side a refuge for me from all my enemies, and that your crimson blood may adorn my wretched soul with virtue and grace. May the clean, pure water that streamed from your side wash and 38. John 19:34. 39. Matthew 27:45, 51; Mark 15:33; Luke 23:48.

240 CAMILLA BATTISTA DA VARANO purify my conscience. May there always remain fixed in my mind the precious ransom that you made for me and the great price that you paid for me, so that I am always reminded of it and keep it rooted in my heart. May the great struggle that you waged for me ignite in me such ardent love of you that, by your love, I may tirelessly endure every hardship, pain, and sorrow. Sweet love and my Lord Jesus, may you always be blessed and praised forever and ever. Amen. Prayer to the Virgin40 O holy virgin, Mother of mercy, haven of worshipers, glory of all the world, hope of sinners, what did you feel in your soul when before your eyes, at the foot of the cross, when there was nothing you could do, you watched your beloved Son breathe his last breath? His body already stretched down toward the ground while those cruel assassins again stabbed his heart through! Who can even imagine your sorrow? What immense compassion! You—a poor woman and a stranger who had come with her Son for the festival—had no one to take him down from the cross. You did not want to leave him, but it was not permitted for you to stay there that night. And so when late in the evening there arrived those good men, you returned, it seemed, from death to life.41 When they brought him down from the cross, with what great maternal love did you embrace his rigid arms and lifeless limbs! With what tenderness and compassion did you gently bring to your face his maimed and bloodied hands! Pressing him to you, you never stopped kissing his ashen, tender flesh, his pallid cheeks, his eyes, his mouth, and his sweet brow. You bathed with tears, compassionate Mother, the face of your sweet Son, while you fixed your gaze upon his huge, gaping wounds, weeping profusely. You recalled the precious life of your beloved Son Jesus and, holding him in your lap, you called his name—but he was dead, and did not respond. How many deep sobs and deep sighs, how many shrieks of love and sorrow burst forth from your heart; and how evident was your torment, from your words and mournful lamentations, and from your once pallid face now crimsoned by blood and bathed with tears! O Mary, sweet, pure Mother, be pleased to protect me with your merciful eyes and, sheltering me under your wings, defend me from the assaults of my enemies. May you deign to look upon me, compassionate Mother, with your angelic 40. Varano departs considerably from Suso’s version of this prayer in book 1, chapter 16; see Suso, Wisdom’s Watch, 217–30. Like Suso, Varano explores Mary’s suffering at the crucifixion, but she more dwells more amply than does Suso on Jesus’s torments, while Suso in turn expands more on Mary’s nurturance of the child Jesus and develops the dialogue between Mary and Jesus on the cross. 41. John 19:38–41, reports that Joseph of Arimathea, a disciple, accompanied by Nicodemus, a sympathetic pharisee, came to embalm and bury the body. The synoptic Gospels only mention Joseph: see Matthew 27:57–59; Mark 15:42–46; Luke 23:50–54.

Considerations on the Passion of Our Lord 241 gaze; and may those painful wounds that pierced your mother’s heart inspire in me harsh and heartfelt remorse for my sins. May your sighs and sobs cause me always to desire your Son; may your lamentations arouse my bitter remorse and tender compassion; may your doleful murmurings keep me from purposeless chatter. May your Son’s merciful heart that had been pierced by the spear give me a heart so inflamed with love for him that no space remains for any other love, so that, clothed in the robes of his love, I may arrive at the banquet of eternal glory. Amen.42 Fifteenth Consideration O my Lord Jesus, insuperable love and burning spark of eternal light, now you are here, beneath the cross, in silence, gathered into the arms of your grieving Mother, lifeless and dead. Shining image and resplendent, spotless mirror of divine majesty, how you are now so changed and diminished! Pure and luminous reflection of the Ideas in the divine mind of the Father, how are you now so faded, pale, and altered! Innocent lamb of God, how you have been now cruelly torn and shattered! King of kings and Lord of lords, how you have been now scorned, derided, and despised! Father of mercy and God of every consolation, I confess now that I have sinned before heaven and before you by the many crimes I have committed: I am not worthy to be called your child, nor your servant—not worthy even to raise my eyes toward heaven.43 But behold, merciful Father, look upon your only-begotten and beloved Son, whom you watched with such joy and satisfaction, now lies silent beneath the cross, dead for your honor and for my salvation and that of all sinners! I present him to you, merciful Father, rich and overflowing with burning love: I offer today before the eyes of your paternal goodness, beseeching you to pardon me, for the sake of his love, and to have mercy on my miserable soul, so that the divine image, deformed in me, may return to its original perfection.44 O my Lord Jesus, beloved spouse, inscrutable ray and splendor of divine light, deign to illumine my understanding so that I can know your holy will and, thereby, aided by your grace, seek to put it into action. O Holy Spirit, sweetness and love of the Son, rippling stream of heavenly paradise, warm today my barren heart with the balm of your holy love. Cause divine love to constantly increase in me and cause me to delight in fraternal charity, so that I can be of use to all, as much as is possible for me to be. 42. banquet of eternal glory: perhaps an allusion to the parable of the marriage feast; cf. Matthew 22:1–14; Luke 14:15–24. 43. Perhaps an allusion to the parable of the prodigal son; cf. Luke 15:11–32. 44. By presenting the crucified Jesus to God the Father, Varano takes on the priestly role of offering a sacrificial victim for the forgiveness of sin.

242 CAMILLA BATTISTA DA VARANO Sinless Lamb of God, wash and purify all my faults, annul and cancel the debt incurred by my sins not permitting me to think without weeping of your Passion and innocent death. My Lord, father, brother, and sweet spouse, let me flee far from the men of this world who pursue bodily pleasures, outward beauty, and earthly love, since I want only you. Grant that I may escape all these things I have named so that I can obtain in heaven that prized and perfect joy, and there for eternity praise and bless you forever and ever. Amen. Prayer to the Virgin O merciful Mother, when, all sorrowful, you sat beneath the cross holding in your arms your beloved Son, lacerated and lifeless, with your tearful face you touched his, held it between your hands, and fixed your gaze upon it, weeping and moaning with sorrow. Disconsolate Mother, remember also the anguish you felt when they wanted to take away your treasure, for he had died, and remove him forever from your sight. You then wept and implored them saying, “for the love of God, have mercy on this wretched and disconsolate woman.” And with reason, for your heart was broken by the torment when, in order to bury him, the wrested your beloved Son from your arms. Then with what pain and suffering, Mother of love and sorrow, were you hastened away from the tomb while you bathed the stone with your tears because it was there that they had buried your Son. You tenderly blessed him, earnestly commended him to the Father—but how difficult and hard it was to depart from there and to leave him alone! How you would have wanted—most willingly—to be buried with him! So, full of sorrow, led by the sisters, by the disciple John, and by Mary Magdalene, you were brought back, half dead, to Jerusalem. Your loud and heartfelt lamentation resounded through the streets of that city, and many were stirred, moved by pity and compassion for you. Tender Mother, what an agonizing spectacle it was to see you return home! For your beloved was no longer there: you searched for him, but he had been buried beneath the earth. How tenaciously, sweet Mother, were you always firmly tied to your dear Son and faithful to him, more than anyone else! O Virgin Mary, queen of heaven and our Mother, abounding in mercy and forgiveness, today I pray that you may intercede for me with your blessed Son that he may grant me the continual memory of his Passion so as to overcome every obstacle and heal the passions of my soul. Teach me to take refuge in his holy wounds when tempted by the flesh, by the world, or by my enemies; and permit me to be buried in the tomb with him until I have forgotten completely all worldly things. May my love become so firm that I will never forget him in every moment of my life.

Considerations on the Passion of Our Lord 243 Grant, my sweet Mother, that you may always be praised, glorified, and blessed, forever and ever. Amen. Sixteenth Consideration O my dear, sweet Jesus, Lord of eternal wisdom, today, for my sake, I present to you your sweet Mother, hoping that for love of her and by virtue of your mercy alone you may satisfy my longing and bestow your divine grace upon me. Good Jesus, honor your Mother, so that by means of her powerful intercession my soul may merit your acceptance and protection today and for all time. Remember, sweet Jesus, the one hope of my soul, all the ways the Virgin cared for you when you were little: how gently she held her tender and delicate baby in her soft arms, kissing him, hugging him, and giving him her breast to suck! Remember also, merciful Lord, the immeasurable sorrow she suffered when, with her own eyes, she had to watch you, in such torment, die on the cross. I pray you for love of her to pardon me, your servant, purchased at the heavy price of your most precious blood. Grant that I may enjoy the inestimable benefits imparted by your death: that my heart, my faith, and all my hope may find repose in you, sweet spouse, and in your holy Passion and in the immense compassion of the holy Mother, the Virgin Mary. King of kings, Lord of lords, and desired spouse, profoundly moved by your anguished death, my soul runs eagerly to you, and asks not for my sake, but by the merits of your loving Mother, to grant me the grace to contemplate you, majestic and exalted, in eternal glory. Amen. Prayer to the Blessed Virgin O blessed Virgin, hope and comfort of my soul, I recall to your memory your terrible suffering, beseeching you, Mother of grace and of mercy, by your love and your intercession to enable me to be worthy to taste and feel within my heart the agonizing pain that you felt; in that way, my tears of compassion will follow you always and, when I come before you, you will be able to welcome me, wretched creature that I am. At the hour of my death, although I am not worthy because of the sins I have committed, may you also care for my soul: permit it to escape the Devil’s grasp and, assisted by you as mediatrix and guide, grant that it be presented before your Son in the eternal city of paradise, where it may forever behold and praise the holy Trinity of Father, Son, and Holy Spirit, who lives and reigns forever and ever. Amen. Conclusion Devout soul and follower of Jesus Christ, if you wish to commit yourself to this holy exercise, observe these counsels. Try to dedicate to it at least a part of the day and of the night, when you are not wholly engaged in other tasks, duties,

244 CAMILLA BATTISTA DA VARANO necessities, or charitable deeds. But if the reading of a passage arouses in you a great devotion and a special illumination that extends for the whole of the day and the night, stop there, and do not attempt to finish all the whole of the Passion. At first you will encounter many difficulties, but proceed faithfully. And if after a while you find that reciting the prayers aloud prevents you from concentrating with due devotion on the Passion, you would not err if, in order better to collect your thoughts and find peace, you decided to omit this vocal form of prayer. For you will be able to the thank the loving Jesus Christ with a devout heart without using words. Finally, know that at the start you will need to press yourself to imagine within your mind the Garden of Olives, Herod’s palace, Mount Calvary, and the other places of the Passion; you can also imagine them as places in the country where you live. And if you cannot, make them real by creating them within your mind and try always to be there, while you are at prayer and afterwards. As much as is possible, press yourself to never stray far from those places.

TREATISES ON RELIGIOUS PERSONS AND ON RELIGIOUS INSTITUTIONS

The Happy Passing of the Blessed Pietro da Mogliano Varano composed this remarkable narrative of the death of the Observant Franciscan Pietro da Mogliano,1 a trusted spiritual guide, at the end of July 1491. The title is accurate: while she reports incidents recalled by Pietro of his earlier life, the account she gives is of his final days, leading up to his death on July 25, 1490. Referring to herself as Sister Battista, her name in religion, Varano dedicated the text to the duchess of Urbino, Elisabetta Gonzaga,2 aiming to inspire her devotion to Pietro and urging her to seek his intercession for the dynastic future of her husband’s Montefeltro clan. Having composed the text, Varano dispatched it to the Franciscan priest Francesco da Monteprandone3 for his review. Francesco had heard Pietro’s last confession—which Varano describes at length, although she had witnessed neither this event nor the holy man’s death, but gathered the reports of those who had. As she explains to Elisabetta in her closing attestation of its reliability,Varano invited Francesco’s correction and amplification of her account so that she could be certain that everything she had written was true. After studying the work for several days, Francesco approved of it, changing not one word of the original but adding marginal comments that Varano retained in the final manuscript. She gathered these marginal notes, which expand upon her narrative with details that he had observed, in a section at the end of her final manuscript. In this presentation, however, they appear in footnotes with the text of his interpolation italicized and introduced by the initials FM for Francesco da Monteprandone. In that the account as written won Francesco’s approval, and was further embellished by his comments, Varano rejoiced that, as she writes to Elisabetta, the work would be recognized as “com[ing] from his mouth and not mine,” as “God intended.”

1. For The Happy Passing of the Blessed Pietro da Mogliano, see also the introduction to this volume at 36–38. Pietro da Mogliano, born Pietro Corradino (1440–1490), was an Observant Franciscan who served as provincial vicar for the Marches, 1484–1487, and in July 1490 had arrived in Camerino to take up that post again at the convent of San Pietro in Muralto where he died suddenly on July 25; see Pellegrini, “Pietro da Mogliano, beato.” Although The Happy Passing is an extended portrayal of Pietro da Mogliano, he also makes a substantial appearance in Varano’s The Spiritual Life, also composed in 1491; see in this volume at 87–88 and 97–100. 2. Elisabetta Gonzaga, (1471–1526), wife of Guidobaldo da Montefeltro (1472–1508). Elisabetta is famously featured in Baldassare Castiglione’s Courtier (1528). For relations between the Varano and Montefeltro families, see the introduction to this volume at 8–13. 3. Francesco da Monteprandone was, as Varano’s narrative will reveal, the nephew of another Franciscan holy man: Giacomo della Marca (c. 1391–November 28, 1476), a preacher, writer, papal legate, and inquisitor, later canonized and known to English-speakers as Saint James of the Marches. See also 252 note 15.

247

248 CAMILLA BATTISTA DA VARANO In The Happy Passing, Varano serves as Pietro’s unofficial hagiographer. She presents him as a spiritual giant, one motivated by the fervent longing for God and radical asceticism that were characteristic of late medieval religious culture, and had characterized, as well, such holy women as Catherine of Siena, Catherine of Bologna, and Varano herself. Noting the broad public recognition of his holiness, she employs many of the topoi associated with late-medieval hagiography: stunning humility, heroic fasting, success in parrying the assaults of the devil, death as a nuptial embrace with Christ, the supple, sweet odor of incorrupt physical remains, and a detailed roster of the holy one’s miracles.These all, in her presentation, assert Pietro’s extraordinary sanctity. Varano orders the work in three chapters. The first describes Pietro’s sudden illness and suffering, which culminates in his prolonged confession to Francesco da Monteprandone. The second recounts his nighttime struggles with the devil, whom he vanquishes—but not before that ancient enemy’s suggestions prompt Pietro’s concern about a possible lapse into heresy, to which he responds with a determined affirmation of orthodoxy. Also in the second chapter, Pietro recalls a vision that he had when he was thirteen years old, which would lead, after eleven years more when he dallied among worldly delights, to his joining the Observant Franciscans. The third chapter recounts Pietro’s death, attended by his beloved friars (although not by Francesco da Monteprandone) and, remarkably, by Camilla’s own father, Giulio Cesare da Varano, the prince of Camerino and patron of the monastery, and his sons. The deathbed scene is followed by the enumeration of miracles wrought by Pietro da Mogliano after his death, such miracles serving in hagiographies to defend a claim for canonization. The Happy Passing bears some striking similarities with Varano’s other works. Her portrayal, for instance, of the mental anguish Pietro experienced, which caused far greater suffering than his physical debility, reprises a theme she also explores elsewhere, especially in The Mental Suffering of Jesus during His Passion. Her statement that he chose “to overcome [himself]” by cooperating with the grace given him by the Holy Spirit—which she attributes to Pietro via a marginal note by Francesco da Monteprandone—gives voice to another theme that runs through several of her works. Editions and Translation. The text is translated from Adriano Gattucci’s critical edition, based on two contemporary manuscripts, with reference to earlier editions culminating in the 1958 edition by Giacomo Boccanera.4 To my knowledge, there is no other English translation available. 4. Camilla Battista da Varano, Il felice transito del beato Pietro da Mogliano, ed. Adriano Gattucci (Florence: Edizioni del Galluzzo per La Fondazione Ezio Franceschini, 2007), cited henceforth as Gattucci, Felice transito; with text at 1–34; commentary notes at 35–123; and introduction (including historical significance and notes on the text) at xiii–clii. Gattucci’s two manuscript witnesses are Varano’s autograph, written in 1491, preserved in the Biblioteca Comunale in Mogliano, and a 1494 version written in the Clarist convent of Santa Maria Nova in Ancona. The Boccanera edition

The Happy Passing of the Blessed Pietro da Mogliano 249 • Camerino, July 1491 To the most illustrious and excellent duchess of Urbino, Sister Battista, her servant and daughter, has here described for your Excellency’s consolation, the happy passing of the blessed Pietro da Mogliano, telling it in the following manner. It is not without deep inspiration that I am moved, O most illustrious duchess, to write of the happy passing of the blessed Pietro da Mogliano to your Excellency, to whom I have not before written, although I should have approached you many times by letter given our ties of kinship, affection, and service. Thus it now seems useful and fitting to begin to repay that debt in part with this spiritual letter and narrative. And I gladly take up paper and pen for two reasons. The first is because I know that it can only result in honor to God and praise for that blessed man, since wondrous is God in his saints.5 The second reason that spurs me gladly to labor on this project is that I know it can only spark in your Excellency an increase of devotion and faith toward his holiness and blessedness—the consequence of which, I hope, is that by his merits and intercession you may obtain the grace that you so wholeheartedly desire for the benefit of the felicitous state of Urbino.6 And so that my discourse may have some order, I will divide his Happy Passing into three chapters, keeping them as brief as is possible, since folks today delight in brevity.7 And I shall begin with ordinary events, that is the signs and miracles that he effected and which still continue—I won’t say after his death, but after his glorious life; and I shall tell you especially about those that have followed since his blessed body was exhumed from the tomb for the arrival of your most illustrious and excellent consort.8 In the first chapter, then, I will speak of his illness and when and how he took holy communion. In the second, I will speak of the battles the devil serpent waged against him and of a vision that he had at the age of thirteen, as the result of is in Opere spirituali, 69–111; see also Boccanera’s discussion of the text in Biografia e scritti, 39–41, 110–111, and Bracci’s, in the preface to his Autobiografia, 157–194, at 157–58. 5. Cf. Psalm 67:36 (Vulgate): Mirabilis deus sanctis suis, freely translated. The English translations (Psalm 68:35) vary considerably from the sense of the text. 6. Varano suggests delicately that Pietro’s intercession might assist the ducal couple in producing an heir. Elisabetta’s consort Guidobaldo, however, was impotent; eventually he and Elisabetta adopted his nephew, Francesco Maria I della Rovere (1490–1538) as heir to the duchy. See Gattucci, Felice transito, xiii, and the introduction to this volume at 36–37. 7. since folks today delight in brevity: (quia gaudent brevitate moderni): according to Boccanera, a clause common in curial Latin; see Opere spirituali, 72. 8. For Montefeltro’s role in Pietro’s exhumation, see Boccanera, Opere spirituali, 105; Bracci, Autobiografia, 160n6; Gattucci, Felice transito, 110, #141.

250 CAMILLA BATTISTA DA VARANO which he came to be an Observant friar. In the third and final chapter I will speak of his death and of the signs and miracles that he afterwards performed. Chapter 1 This chapter recounts his illness and his deeply devout last communion. I promise and swear before God, before whom all are naked and laid bare,9 that I will say nothing false or contrived, but only the pure and simple truth, according to what trustworthy persons have told me. Know then, my dear duchess,10 this blessed father of yours and ours came to Camerino on the feast day of the Visitation of the glorious Virgin Mary.11 And before he entered the gate of the town, being on horseback, he stopped and raised his eyes and his serene face toward heaven, remaining there, not moving at all, for a good while. Some persons who were on the wall at the gate seeing this said to each other, “Look, look, what’s with that friar?” They did not know who he was. Then, lowering his eyes and face, with an expression of great joy, as if he had just received some good news, he said to his companions, “Let us enter.” This was on Friday. The following Sunday at the hour of vespers a terrible fever struck him, with chills and sweats, a fierce headache, and stomach pains. And from the moment his blessed body fell ill, he could no longer swallow anything solid or heavy, and could take liquid only with great effort, which greatly distressed the doctors and the friars. And consequently the great love and affection that all of the onlookers felt for him, who thought he could try a little harder, caused him in effect no small irritation. But he humbly excused himself, saying that he could take nothing at all without causing greater pain and suffering, which in fact was shown to be the case: for upon ingesting even the smallest morsel, immediately the pains in his stomach intensified greatly, accompanied by a loud grinding of teeth that would move a stone to pity and compassion, let alone those who attended him. And he said to them, “Now you see clearly that there is no use in my taking this food! I beg you, do not keep pressing me to eat something. Truly I cannot; nothing more can enter this stomach, which feels quite sated and full.” Truly it is to be believed and understood that his blessed soul was so full of divine grace and the flavorful manna of eternal life that they flooded his blessed body and kept it so sated and full that it could not take in other food of a material sort without great pain and torment. And it is quite reasonable to believe and think this for two reasons. The first reason is that everyone who was there knows 9. Cf. Hebrews 4:13. 10. Varano writes here and in subsequent instances madonna mia or madonna mia cara, which might be translated “my lady” or “my dear lady.” As that phrase has a different sense in English than is intended here, “duchess,” which was the addressee’s actual rank, is substituted. 11. July 2, 1490. The feast of the Visitation of Mary was celebrated on that day in Catholic church practice from 1263 until 1969, since when it has been celebrated on May 31.

The Happy Passing of the Blessed Pietro da Mogliano 251 it, and I can attest from my own experience that when God began to augment and increase his grace in this glorious soul, there entered into his blessed body so little food that it seems almost incredible that a human body could live on such meager fare, especially while continuing to exert himself to preach unremittingly, as he did. What happened was not natural, but supernatural. The second reason is this: we read that the same thing happened to our leader, the glorious Saint Clare, who for the seventeen days before her death took no bodily food, so that God might be wondrous in his saints, for this holy virgin was instead fed and sated by divine sweetness and savor.12 And so I firmly believe that the same God granted the same grace to this, his beloved servant and son, as was in fact evident to observers. But I do not consider his perfection to be any less in this extraordinary circumstance than that of my mother Saint Clare: for in order to conceal the great gift of grace he had received, and to distance himself from any claim to sanctity, he forced himself each day to take some minimal thing despite the spasms and torment that resulted. And this was perhaps the greatest anguish that he endured during his illness, which lasted three weeks—that is, taking some sustenance. Of which the confirmation is that, on the Saturday morning before he died in the night that followed, after he had taken his last meal, he said, “Now praise be to God, tomorrow morning at this hour I will no longer be pressed to eat anything.” It was as if he wished to say, “I give infinite thanks to you, sweet Jesus, for having given me the grace to suffer such abuse right to the end so as conceal the splendid gift that you had bestowed on me, a sinner.” Hence it seems to me, my sweet duchess, that he has left to all of us, his sons and daughters and loyal followers, a great example of humility, wisdom, and prudence with which we can confront the malice of malign spirits. And amid this grave and fatal illness, he showed signs of such patience that not just an ignorant, unworthy woman like me, but any learned and eloquent orator ought to be honored to try to describe it in writing; and especially his amiable and serene expression, his holy witticisms, the gentle words full of joy and happiness, the sweet maxims—which were, as you know, characteristic for him—full of fine and holy messages for those who listened with attention, the pleasant gentle and holy smile with which he consoled and gladdened all the afflicted hearts of his beloved sons who gathered around him. Observing all this, my own illustrious father said to him repeatedly, “Father vicar, I do not know how you do it, for while you are dying, you are chattering and laughing.”13 12. The first phrase, ante obitum suum non sunxit cibum corporalem, Boccanera identifies as the words of St. Bonaventure; see Opere spirituali, 74. For the second, mirabilis deus sanctis suis, see 249 note 5. Varano here identifies Clare as her gonfaloniera, or standard-bearer, as she had also done in The Spiritual Life, chapter 14, in this volume at 89. It is here translated as “leader.” Gonfaloniera, a feminine noun, is a term normally seen only in its masculine form. 13. Camilla’s father, Giulio Cesare da Varano, duke of Camerino, the patron of the monastery of San Pietro in Muralto, attended Pietro’s deathbed along with his sons.

252 CAMILLA BATTISTA DA VARANO Now this you know, my dear duchess, that it is not usual for persons at the point of death to be cheerful and laughing. But the Holy Spirit, who by grace lived in his heart, gave him such patience during that mortal illness that he had to express it externally with visible signs of great joy and gladness. I am certain that, as a true son of Saint Francis, he sang in his heart together with that beloved and sainted father: “So great is the good to which I aspire that, to me, all pain is pleasure.”14 But the blessed and prudent father, feeling that he was continually worsening, indeed racing to his desired prize of death, that is, in the second week of his illness, said in the presence of several citizens: “I am in every way poised to pass to another life. It remains to me only to disclose a secret to one person, and then I shall die content and satisfied, as I have nothing further to do; I have already sent and called for him, and I know he will come quickly.” And so it was that his wish came to be quickly understood. And the one for whom he had sent was the nephew of blessed Giacomo della Marca, to whom he revealed this secret.15 But what the secret was cannot be known, because he did not want it told to anyone. And therefore, my beloved and honored duchess, I cannot inform you with certainty; but it can be reasonably assumed, from a few words the blessed father uttered and given the great devotion toward the blessed Giacomo that during this sickness he had expressed in deeds and words, that he considered the latter to be his true companion in merit and glory and that he, Pietro, had revealed many things to him. These things for some reason he wished to confide only to Giacomo’s devoted nephew, to whom he would make his final sacramental confession—which, according to what was said to me, lasted two or three days, with 14. Tanto è el bene che aspecto / che ogni pena m’è dilecto: verses identified as a chivalric couplet attributed to St. Francis and viewed as an example of his deep knowledge of troubadour literature. See Roger D. Sorrell, St. Francis of Assisi and Nature: Tradition and Innovation in Western Christian Attitudes toward the Environment (New York: Oxford University Press, 1988), 70–71. 15. The “one person” to whom the secret was to be disclosed is the Franciscan priest, Francesco da Monteprandone, identified by Boccanera, Opere spirituali, 76; Gattucci, Felice transito, 52n28, adds no further information; Bracci, Autobiografia, 165n16, adds that Pietro had been with Giacomo in the monastery of Monteprandone and there had transcribed for that library the Dialogi of Gregory the Great. Francesco, as introduced in the headnote to this work, was the deathbed confessor of Pietro da Mogliano and annotated the manuscript of the Felice transito. Giacomo della Marca (St. James of the Marches; c. 1391–November 28, 1476) was a Franciscan Observant friar, preacher, and inquisitor. He was active as an itinerant preacher in Tuscany, the Marches, and Umbria, but also sent on legations to Germany, Austria, Sweden, Denmark, Bohemia, Poland, Hungary and Bosnia. Based on this text alone, he was considered beato well before his formal beatification in 1624, and was canonized a saint in 1726. For Giacomo, see Steven Runciman, The Medieval Manichee: A Study of the Christian Dualist Heresy (New York: Cambridge University Press, 1947), 112–13; and John van Antwerp Fine, The Bosnian Church, A New Interpretation: Its Place in State and Society from the Thirteenth to the Fifteenth Century (Boulder: East European Quarterly, 1975; distr. New York: Columbia University Press, 1975), 207, 244–48. See also the early biography of by Venanzio da Fabriano (1434–1506): La vita di S. Giacomo della Marca (1393–1476), ed. Marino Sgattoni (Zara: Convento S. Francesco, 1940).

The Happy Passing of the Blessed Pietro da Mogliano 253 Pietro confessing many times and preparing himself to receive the following Sunday the final viaticum in the sacrament of the Eucharist. That Sunday was to be eight days before his happy passing. And being prepared with the greatest diligence, he readied himself to receive the most holy body of Jesus Christ, our true Redeemer. Then Sunday morning, a little before dawn, although he was gravely ill and severely weakened by not having eaten, my blessed father wanted nonetheless to go out to meet his Savior16 on his own two feet, not wishing in any way, in his humility, for the Lord of heaven and earth to come to him, deeming himself to be a vile sinner—although he was not only a good, but a perfect and holy man. And although the friars discouraged him firmly from undertaking such efforts, he was still determined to act with humility; so the bell was rung and all the friars assembled and accompanied him to the church where his confessor awaited him with the sacrament in hand. Arrived at the church,17 he knelt down before the sacrament of the body of Christ with such reverence and devotion that he did not seem to be a human creature, but one wholly angelic and beyond the limit of human existence. And the Confiteor having been recited, the four priests in attendance who numbered among his brothers absolved him, as though he had been the most villainous of sinners. O what profound humility! O your heart truly abased into nothingness! Who could ever imitate your perfect humility? These things accomplished, he raised his eyes a little toward the sacrament, then lowered his eyes and his head nearly to the floor and began desperate weeping with abundant tears, speaking words of most profound humility, calling himself a sinner and a villain full of sin and iniquity. And full of holy hatred toward himself, he spoke those sweet and heartfelt words with such contrition and lamentation that all the brothers were moved to shed tears of sadness and devotion. For they felt that they were seeing and hearing another Saint Jerome, especially when Pietro began to pour out his soul before his Lord God with raucous cries, sighs, and groans, saying: Sweet Lord Jesus Christ, I beg by that bitter Passion that you endured for me, free me from the prison of this body as soon as I have received you in the sacrament. O sacred, divine Majesty, do not any longer keep my wretched soul separated from you, the utmost 16. Cf. Matthew 25:1–13, a passage recounting the parable of the ten virgins, five foolish and five wise; Pietro is implicitly likened, for his readiness, to the latter, who were prepared to meet their bridegroom. Cf. also Luke 12:35–40, which gives further examples of readiness. 17. FM: Here let it be known that when he was at the little door in the partition between the choir above and the altar, he began to say in a devout and pious voice, “Oh, what an aroma I smell! O sweetest aroma! O what a fragrance! O scent of eternal life.” With these devout words he arrived at the foot of the high altar, and knelt down to receive the final viaticum, etc. Francesco’s interpolations here and later ending with “etc.” indicate that the reader is to return to Varano’s main narrative.

254 CAMILLA BATTISTA DA VARANO delight. You know, my sweet Lord, that I have always desired you, always searched for you, sought only to please you; now at last unite and conjoin with you this banished soul. This wretched life no longer seems like life to me, my sweet God, but a daily death; and all the world, compared to your love, seems like infernal darkness. Draw me to you, lovable life; draw me to you, O life without which everything is death. Free me from these shadows, free me from this misery, my God, my Creator, my Redeemer, the light of my eyes, the love and life of my soul. This glorious father said these and similar words with such evident devotion and feeling that all the brothers were astonished and amazed. And out of tenderness they all wept realizing that they would soon lose so good a father. His discourse having lasted nearly a half hour, at the end, with tearful face and feeble voice, gravely and haltingly he said: “My brothers, I beg you for the love of God to pray to God together with me, that as soon as I have received his Majesty in the sacrament, he may immediately free me from this life.”18 And then he humbly drew near to the celestial spouse, love of his soul, and received in his sacred mouth the true body of Christ. But even more, most certainly, he took and received it ardently with the arms of his heart and soul, embracing it with loving affection; and I believe he uttered the words of the enamored spouse of the Song of Songs: With great delight I sat in his shadow, and his fruit was sweet to my taste.19 I held him and would not let him go until he led me into the chamber of her that conceived me,20 that is into eternal life. For your love is better than wine,21 and the fragrance of your garments is better than all other scents. Lead me, O sweet spouse, into the wine cellar of your holy sweetness and charity. There is the nard of my humility, with which you loved me so deeply, that will give forth its fragrance eternally.22 Oh, how delightful and sweet are these words of an enamored soul who ardently desires and thirsts for God and finds calm and repose in him alone, as did Pietro’s holy and blessed soul! What soul is so spiritual that it can express in words the impassioned thoughts and ideas that the Holy Spirit forms within it, and speaks, inspires, and evokes? Certainly none, save he who, by experience, can 18. FM: Here it should be known that we all doubted whether, because of his weakness from illness, and the effort he had made in walking from the infirmary to the church, there should be any further delay in receiving the vital viaticum. And so, the friars having beseeched him with loving insistence, the blessed father reluctantly put an end to his devout and tearful words, and then drew near, etc. 19. Song of Songs 2:3. This and the next three sentences are given in Latin and consist in a free rendering of passages from the Song of Songs with Varano’s interpolations and modifications. 20. Song of Songs 3:4, modified. 21. Song of Songs 1:2 (Vulgate 1:1). 22. Cf. Song of Songs 1:12–13 (Vulgate 1:11–12), freely adapted.

The Happy Passing of the Blessed Pietro da Mogliano 255 say with the blessed apostle, from his fullness we have received.23 Then let us leave it to the experts to speak of such matters, while I by my silence shall honor such holy and divine things and by my silence conceal my ignorance and weakness of spirit. And proceeding, I shall conclude this little chapter, in which is narrated what I promised to describe to you, my illustrious duchess, for your spiritual consolation: that is, the illness and devout last communion of our glorious father, the friar Pietro da Mogliano. And he, having communed, returned to the infirmary and to his bed, wholly devout and consoled. In this second chapter, there will be treated matters more useful and necessary and offering greater consolation to your Excellency, whom may God preserve. Amen. Chapter 2 This second chapter contains the story of a merciless battle waged by the devil against this glorious blessed Pietro, and of his glorious triumph over the devil, and a vision that he had at age thirteen as a result of which he became an Observant Franciscan friar. Since this blessed father was armed and fortified with celestial weapons24 as a true knight and warrior of the blessed Jesus Christ, the devil, that enemy of everything good and holy, was greatly provoked against him. And so, on the Tuesday night following after he had taken holy communion, while the brothers who were attending to keep vigil with his reverence fell asleep out of weariness he, vexed by a very strong, high fever, was not able to sleep at all. And as they dozed, the brothers began to hear him talking to himself vociferously; and this was before morning prayers. The brothers called him, but he paid no attention; he concentrated on what was in his mind, because in these last stages of life—alas for us!—there is nothing that can be done. This is what he said: “You’re a brazen liar! What I preached was the truth!” And sometimes he said, “He took on human flesh and died on the cross for me.” And from time to time, exhausted by the struggle, he said, “Scripture says so, which cannot lie: I preached it, therefore I spoke the truth; I do not regret it.” And again, seeming to fight with the enemy not with words but bodily, not with words but with deeds, he turned on him boldly, as a mighty Christian soldier practiced and expert in the art of spiritual warfare, spitting in the demon’s face, scorning 23. Cf. John 1:16; the full verse reads “from his fullness we have all received, grace upon grace.” 24. FM: Here it should be known that after the reception of the protective viaticum, that very day and the next, if I remember correctly, the blessed father said, “Put me on the ground!” And the brothers, thinking that he said this because, given his weakness, he found it difficult to get onto his bed, immediately placed a big sack on the ground right next to his bed. And when he saw it, the blessed father said, “Why have you put this on the ground?” What his paternity meant was that it was his intention to die on the bare earth from which we were formed (Job 33: 6) and to which we must return. But this the brothers absolutely refused to permit. And so, as a true knight, etc.

256 CAMILLA BATTISTA DA VARANO him with vulgar gestures,25 and saying, “Take that, take that!” And then he stuck out his tongue and made an ugly face, saying, “I preached the truth, I preached the truth! I do not want to recant!” And after this had continued for a quarter of an hour, all the brothers around him were astonished and amazed, and prayed to God that he would grant Pietro victory against that ancient serpent, the devil, and that they might know just what was the nature of this long, bitter, and cruel battle. God in his mercy observed the patience, constancy, and faith of his valiant cavalier amid this battle and diabolical fury, by means of which Pietro obtained the increase of the crown of glory promised and destined for him; and never despising the prayers of his true servants, God heard the humble prayers of his servants to exalt Pietro in this struggle and decisively to confound his enemy, thereby leaving to us, his sons and daughters, a notable example of the arms by which we must better and more powerfully resist diabolical wickedness, temptations, and tricks. Then, after some time, as has been said, with neither the one combattant nor the other gaining the advantage, it seems that by mutual consent that they agreed calmly and peacefully to pause their altercation and struggle. And concerning the meaning of holy Scripture, Pietro repeated several times, “I have not preached some fantasy of mine, but I have said what Scripture says. You cannot deny that which Scripture teaches; I will stand on that which it declares.” And so it seems that this fair statement was accepted, since by God’s will, it could not be refused. Then Pietro turned to the friars and said in a low voice, “Bring me the missal.” And so, immediately, it was done. He said, “Find the Passion according to St. Matthew.”26 And while it was read, at various points he said, “Hear now: do you hear what the Scripture says? And I have preached it; therefore I have spoken the truth. Read, go on!” A little while later he said something similar; and at times he added, “I was here, here in that place;27 I have seen it with my own eyes. The Scripture 25. Varano writes facendoli i fichi, delivering a religiously heroic version of the blasphemy of Vanni Fucci, who directed an obscene gesture at God; cf. Dante, Inferno 25:2–3; Dante Alighieri, The Divine Comedy, I: Inferno, trans. and ed. Robin Kirkpatrick (New York: Penguin Group, 2006), 216–17, 407. See Boccanera, Opere spirituali, 83; Gattucci, Felice transito, 65, #52. 26. FM: Here it should be known know that he did not say “Bring the missal,” because the day before we carried the Bible into the infirmary, that is, the volume of the New Testament, for his devotions and precisely at his request, and we read some passages from the gospel of John: “Now before the feast of Passover, when Jesus knew that his hour had come” (John 13:1), etc. And so, having been called by the infirmary attendants at the hour when they pray Lauds in the choir, I went in immediately and asked him, “What do you want, father?” He replied, “Find the Passion.” And I said, “According to John?” And the blessed father responded saying, “Find the Passion according to Matthew.” And while it was read, etc. 27. Pietro alludes to a pilgrimage he made to the Holy Land, where he had viewed the sacred sites associated with the events of the Passion. See Boccanera, Opere spirituali, 85; Gattucci, Felice transito, 69, #57.

The Happy Passing of the Blessed Pietro da Mogliano 257 says it; therefore what I preached was the truth.” And so it continued as long as the reading of the Passion lasted, Pietro often stopping the reader, and abusing and defeating his infernal enemy. And when that holy reading ended, it seemed to all that he had surely attained a triumphal victory. And so the devil left, perplexed and vanquished. And Pietro, as though he had battled physically, was left gasping and exhausted; and even worse, for mental battles are incomparably more tiring and distressing than physical ones. Seeing this, his beloved sons, wondering whether he would die at that moment, asked: “Father, do you wish Extreme Unction?”28 He said, “Yes,”29 and so it was done, with him always making the proper responses. The Unction finished, he remained still a little exhausted, but soon began to revive completely, his color returning and his eyes clear. Looking to this side and that at the friars who were present, he turned his eyes to the crucifix that had been placed at his feet, as was often done for anyone who received Extreme Unction. Then he, fixing his eye on that crucifix, said with a joyful face and a holy smile, “Oh, oh, if you had been here, the other—that demon—would not have come here.” Then the friars, seeing him so fine, merry, and cheerful that it did not seem he had ever been ill, said to him: “Father, what is it that happened that for almost all this night you have endured such agony and stress?” And then he with a deep sigh, almost weeping, said: Know, my brothers, that this night I have been engaged in a great battle with the devil, God allowing it for the purification of my sins. And not only this night, but there have been two days already when the devil allowed me no rest nor any kind of peace, making numerous attempts to perturb my soul, appearing sometimes as a bull or a cat or some other raging animal. And although he had harassed me many times before by tempting my faith, at this time he made his final assault on me, God having given him the power to do so. Faceto-face, with malignant and poisonous words, full of every possible lying falsehood, he pushed me to stray from the holy Catholic faith; but God by his mercy snatched me from his powerful hands.30 28. The sacrament of Extreme Unction, often administered when the patient is in danger of imminent death, is held to confer spiritual healing. 29. FM: Here it should be known that as Extreme Unction was performed, while the other friars were reciting the penitential Psalms, the litanies, and other devout prayers as was customary in the holy mother Church in conferring this sacrament, his paternity often said, “Speak slowly, my brothers! Don’t run through it in a hurry! Slowly, slowly, pronounce the words well. Oh, how sweet it is to me to hear these holy and devout things! Oh, how beautiful are the words! I would like them to last until daybreak.” And he wished also that the entrusting of his soul to God be done with great devotion. 30. FM: Here it should be known that on that morning the physician Master Battista [Pucci] arrived, and after the brothers told him of the spiritual battle, this Master Battista asked him, “Father Vicar, whatever

258 CAMILLA BATTISTA DA VARANO Know, my brothers, that my battle was this: the devil told me that it was not true that Christ had taken on human flesh, and consequently that he could not have suffered the Passion and death; and that for many years I had preached this falsehood and heresy to the people; and that now since I am about to die I must repent of this error, or otherwise I shall be eternally damned. And so I replied to him with those words that you heard and I made those taunting gestures that you saw. And in the end, as you have seen, with the Scripture in hand, by divine grace he was confounded and vanquished. O blessed father, O wise cavalier! O my father, most holy and devout! Where in our time was there ever seen anything so astonishing and marvelous? I could well sing to God with a clear voice, O glorious father, that psalm of David: Let God arise, let his enemies be scattered; let those who hate him flee before him! As smoke is driven away, so drive them away; as wax melts before fire, let the wicked perish before God! But let the righteous be joyful; let them exult before God; let them be jubilant with joy! Sing to God, brothers, sing praises to his holy name; lift up a song to him who rides upon the clouds— his name is the Lord.31 For he has shattered the bow, broken the arrows, and burnt the shields in the fire.32 And since he was most humble and holy, there is no doubt that he attributed to God, and not to himself, the whole of his glory, triumph, and victory, saying like kind of battle was this?” The father replied: “A colossal and cruel battle, in which the ancient enemy drove me to despair, saying that I was damned because I had followed the deceptions and falsehoods of Christians, preaching that the Son of God suffered and died—which opinion, he said, is false and dangerous, given that the Son of God is impassible and immortal, and on this matter Christians are deceived. And the cruel tempter stood right here, between the mattress and the writing table.” But he had already told all this to the brothers, saying “Know my brothers, etc. Pietro’s words as reported here suggest his uneasiness about heretical ideas linked to Docetism and to the writings of Celsus, the Gnostics, and Arius, matters that ostensibly had been resolved by the Council of Nicaea in 325CE; for which see Pelikan, The Christian Tradition, 1:172–277. 31. Psalm 68:1–4 (Vulgate 67:2–5), Varano interpolating the word “brothers” in the first line of the fourth verse. 32. Cf. Psalm 46:9 (Vulgate 45:10).

The Happy Passing of the Blessed Pietro da Mogliano 259 Psalmist with impassioned heart, Not to us, O Lord, not to us, but to your name give glory,33 for you are the Lord of hosts, the God of Jacob is our refuge.34 Then in order to kindle and enflame his dear sons toward the knowledge and love of God, the devout father recounted a vision he had at age thirteen, saying:35 Know, my brothers, that when I was thirteen years old I had this vision. I seemed to see all the world crash down and sink. And I, fearing that I would perish with the others, climbed up a vine, and thus being some distance above the ground, I looked into the distance and saw a certain place toward which many persons were fleeing; and whoever arrived there was freed from all danger and ruin. But few, even very few were those creatures who fled there compared to those innumerable persons who remained in danger. Wanting to save my life, I ran to that place where, once I had reached it, I saw that one proceeded to that place of security by crossing the narrowest of bridges. And all those who passed over it did so by throwing themselves face down, their bodies stretched out on the bridge, advancing without using their feet but only their extended bodies, and so arrived at the place of safety on the other side. And if anyone, in crossing this bridge at the last stretch, allowed a limb to reach out beyond the core of the body, immediately that person was attacked by infernal demons armed with hooks and knives who pulled them down into the dark and terrible river that flowed under the bridge. On the far side of the bridge there was a broad plain on which stood many altars, and at each altar there were two friars. And the friars were assigned to different altars, scattered here and there on that plain, according to which of the different religious orders they 33. Psalm 115:1 (Vulgate 113:9). 34. Cf. Psalm 46:7 (Vulgate 45:8). 35. FM: Here it should be known that after the sacred reading of the Passion, the sacrament of Extreme Unction, and the devout commendation of the soul, his spirit was so consoled and his mind so calmed that he seemed so fine and jovial that we all rather thought that he would not die from that illness. Then I said to him “Now see, father, that the sacraments that heal the soul also heal the body?” And then he turned his devout toward me, smiling. And next in describing the vision, he said that he had resisted the grace of the Holy Spirit for eleven years: from the age of thirteen until twenty-five, avoiding all contact and familiarity with friars so as not to give up worldly pleasures while in the bloom of youth. “So,” he said, “only at the age of twenty-five did I decide, by divine grace, to vanquish myself, in obedience to the grace given to me.” And he began to describe this vision in these words, etc.

260 CAMILLA BATTISTA DA VARANO belonged. Then those who crossed over the bridge did not stand up until they came to the friars assigned to one of those altars, who raised up the newcomers and guided them as their director commanded, pointing them to one or another of the orders that received those who had crossed over the bridge. Being proud, I was reluctant and refused at first to lie face down on the filthy ground as I saw the others had done. But pressed by the danger I faced and the certainty of death, I was forced to do what they others did, and so successfully managed the bridge that leads to salvation. When I reached the other side, I saw at the distant end of that plain a wretchedly poor little altar with two friars from our order. One was rather small, which led me to think that this was our father Saint Francis. I hoped that these friars pledged to poverty would be the ones ordered to raise me up from the ground. And so, as it pleased God, it was done. And they came to me with joyous faces and lifted me up from the ground, and said to me, “Do you wish to join our family?” I responded, “You know well, I have come for no other purpose.” Then they led me to that shabby little altar and held me there for a long time.36 And then the friar took me to a beautiful room full of splendid treasures, displayed in such a way that I felt I was in paradise. Then greatly delighted, I said to the friar who guided me there, “Oh, my father, couldn’t you have led me here to begin with?” And after a little while in that room he led me to another, whose treasures, adornments, and beauty there is no language to describe nor mind to conceive; the riches and treasures of the first room were nothing in comparison to those of the second. And then I said once more, “Oh, my father, couldn’t you have led me here to begin with?” Then he replied to me saying, “Know, my son, that this great treasure is reserved for you when you die.” And immediately the vision vanished.37

36. FM: Here it should be known that the blessed Pietro said that for this reason he had been greatly austere in his life and zealously embraced extreme poverty, and that in his sermons to the brothers he spoke much about poverty, because he knew that, just as beyond this shabby little altar await those rich and splendid rooms, so by the observance of this extreme poverty we receive for eternity the greatest rewards. Whereby, continuing the narration of his vision, he said: “And then he led me into a room, etc.” 37. FM: Here it should be known that his struggle, or resistance to divine inspiration, lasted eleven years, during which he always remembered this vision. And so, on the one hand, divine inspiration enticed him, but on the other, sensuality and cowardice caused him to resist. But in the end, divine grace interceding,

The Happy Passing of the Blessed Pietro da Mogliano 261 Know, my brothers, that for eleven years I battled between “yes” and “no” on becoming a friar, continually saying in my heart, “If you want that great treasure that was shown to you, you must leave the world and become a friar.” And so, greedy and desirous of having that unimaginable treasure and that wealth, I left that false and shadowy world and became a friar. And I have always avidly searched for this treasure, and in doing so I have endured so many difficulties, tribulations, and temptations that, if I described them to you, they would seem almost unbelievable. And I have never been able to find it until now, after this battle with the devil. For now I have found that treasure that was shown to me, by which I have been so fatigued; now I have been admitted to that beautiful room and I have found the treasure I had so long desired; I have it and possess it and it is mine, and it will be mine for eternity. O most holy father, who would ever doubt that you can give every grace and gift that we want to ask of you, now that you, by your own holy mouth, have assured us that you are so rich and possess such treasures? My father, with tears in my eyes, my father, I commend to you my poor little soul, stripped of all merit and desolate, as you see and know. And illustrious duchess, I beg and pray that with all faith and devotion you ask this blessed Pietro for what you wish in God’s name, and I assure you that he cannot deny you—he himself has declared to us how rich, and how powerful he is before God. Whatever he wishes to obtain, he can obtain in the celestial court by his merits and intercession; and thus he has been given the power by God to do for his devout sons and daughters whatever he may please. And I do not say this as an opinion, but rather from true and certain experience, knowing how much this glorious saint is worthy of honor and praise, and so urge your Excellency to devotion and faith in him.38 Since I have received from God such grace, and so much grace, by Pietro’s merits and intercession after his death, that even if all the world told me the contrary I could not doubt that this man was blessed and a saint. That unshakable faith is rooted in the depths of my soul in a way, and by means, that are indescribable and inexplicable. One venerable and worthy father who lives now wearing this holy habit of Saint Francis knows of this, and can testify wholeheartedly and

“he denied himself and, taking up his cross, followed Christ” (cf. Matthew 16:24; Mark 8:34), as was said earlier. Then, to return to the narrative, his paternity said, “Know, my brothers, etc.” 38. FM: Here I would like to know as much as is proper and convenient. Francesco da Monteprandone is curious about Varano’s understanding of Pietro’s powers to assist the duchess Elisabetta. See Bracci, Autobiografia, 178n28; Gattucci, Felice transito, 83, #89.

262 CAMILLA BATTISTA DA VARANO unequivocally that what I say and affirm is the absolute truth.39 And so, if I speak rather too enthusiastically on this matter, I must be excused, because the magnitude of the gift I have received, and my desire not to appear ungrateful, press me to speak with vigor. Now let us pick up again the thread of Pietro’s story. Having finished his account of his vision, he delivered to the friars gathered there a sermon so lofty and rich in good and holy exhortations and admonitions that it no longer seemed that it was Fra Pietro speaking, but rather that the Holy Spirit itself was speaking through his mouth, so fervent were his words, inflamed by divine love and fraternal concern. Truly like a deer who gasping with thirst is revived by drinking from a clear and limpid brook,40 so this blessed soul was revived by the salvation of those who had been redeemed and ransomed by Christ’s precious blood. And since, even though he had reached the final days of his life, the good father could not restrain himself from preaching, teaching, and exhorting his dear sons to divine worship and service, to the observance of divine precepts and the Franciscan Rule, and to fraternal and mutual affection with such sweet and efficacious words that he softened all their hearts. It seemed to his listeners that this blessed father could now truly say with the apostle Paul, God’s chosen instrument: It is no longer I who live, but Christ who lives in me.41 And dilating at length on the vow of holy poverty, he spoke with such love and passion in recommending it to his sons and brothers that he seemed to be another Saint Francis. And he concluded his sermon with this holy and important statement: “My brothers, my brothers, you may be certain that whoever observes our Rule as he promised, it is impossible that he not be deemed blessed or a saint.”42 O devout father, what did you want by these last words to instill in the hearts of these your beloved sons? Surely, without doubt, I maintain that you wanted to say, “O my sons, O my brothers, if you desire to be holy and blessed, observe this holy poverty as you have vowed to do, about which I have spoken to you now with sincere faith, and not without God’s will.” Meanwhile the hour arrived when he was to be visited by the doctors. And finding him so merry and cheerful, as if he had never been ill, they said to him, “Father vicar, you do not look like a sick person, but a healthy one.”43 39. Varano alludes to Domenico da Leonessa; see Boccanera, Opere spirituali, 93n33; Bracci, Autobiografia, 179n29; Gattucci, Felice transito, 84, #91. 40. Cf. Psalm 42:1 (Vulgate 41:2). 41. Galatians 2:20. For the characterization of Paul as God’s chosen instrument or vessel (Varano writes vaso de elezione), see Acts 9:15. 42. FM: We cut this sermon short because the hour was passing in which he needed to take certain things ordered by the doctors the day before. 43. FM: Here it should be known that after he had received the holy sacraments, his improvement was such that even the doctors said he was out of danger. And because of this I took leave of his paternity: not

The Happy Passing of the Blessed Pietro da Mogliano 263 Then one of those venerable fathers came forward and said, “Master, tonight we must give you Extreme Unction. You are so ill that we think you will soon expire.” And the doctor, amazed, asked what unexpected event had caused this. Then the blessed Pietro told him by his own mouth the story of his combat with the devil and ultimate victory, as was told earlier.44 And then on this matter he spoke for more than an hour with the aforementioned doctor about the immortality of the soul, with so many learned references and with such eloquence that the doctor felt that he was in paradise, as he later told me. For that doctor, when dismissed by Pietro, immediately came to me and with great delight told me all that I have reported above. He was the first who told me these things that were later confirmed to me repeatedly by several of the friars who had been there. The said doctor, that is, Master Battista added, in great amazement: “When I entered his room this morning, I knew nothing of these things. But truly, Sister Battista, when I entered within, I thought I saw an angel, a San Bernardino: for it is truly a saint that I have seen!45 I wish that—for it impressed me so!—that you also had seen him this morning, as I did. I could not take myself away, for it seemed to me that I was seeing a piece of eternity.” only because of matters I needed to attend to in the convent of Monteprandone, but also to carry this news to the friars in the convents that I would pass by. And so I brought the news to Cessapalumbo, to Monte Falcone in Ascoli, and to Monteprandone, to the great delight and spiritual joy of the friars. And before his paternity gave me license to leave, he thanked me profusely and with great humility for having come to Camerino, and then said, “Do you need to tell me something concerning my soul?” And the brothers withdrew, and we were alone. With these matters finished, he gave me his sweet blessing; and with his seal I went to the father guardian of Ascoli and then to Monteprandone. When I got word of his death, my heart was pierced through because I had not been there. And I remembered that he had said that he was going to die; but I left because the doctors had said, “Father vicar, you do not look like a sick person,” etc. 44. FM: I believe that this was the moment when the illustrious lord Giulio Cesare da Varano, smiling, said, “I desire no other paradise than to live always in this state of Camerino; and I never wanted to be ill, but rather always to have the health of a thirty-year-old. But if I were certain that after death there would be found a greater good than this, I would throw myself from cliff on which the convent sits in order to leave this life and take up that one.” We friars knew that his lordship did not say this because he lacked faith, but to give solace to the father vicar and also the others in attendance, one of whom was inclined to say: “My lord, if you find no other happiness than the lordship of Camerino, know that you will not have it all, since the Observant friars will take it, all or in part, from you.” But since this friar had no prior relationship of friendship with his lordship, fearing to cause him annoyance, held his tongue. And then on this matter, etc. Evidently, Francesco da Monteprandone is speaking of himself in these last sentences. 45. The reference is to San Bernardino (1380–1444), canonized in 1450, the Sienese confessor and preacher who so heavily influenced the world of north-central Italian vernacular preaching during the Renaissance. See especially Mormando, The Preacher’s Demons; Cynthia Polecritti, Preaching Peace in Renaissance Italy: San Bernardino of Siena and His Audience (Washington, DC: Catholic University of America Press, 2000); and Carolyn Muessig, “Bernardino da Siena and Observant Preaching as a Vehicle for Religious Transformation,” in A Companion to Observant Reform in the Late Middle Ages and Beyond, ed. James D. Mixson and Bert Roest (Leiden: Brill, 2015), 185–203.

264 CAMILLA BATTISTA DA VARANO By these and other similar words he conveyed that he could not get enough of speaking of this holy and glorious soul, who had in his heart what was seen on his face, a reflection of eternal life. Now so as not to tire your Excellency longer, I shall put an end to this chapter, concluding with this importance thought: “Whoever serves God with purity and sincerity of heart lives happily and then dies contented.” This purity God deigns to concede to us, he who lives and reigns forever and ever. Amen. Chapter 3 This chapter recounts the happy death of the blessed Pietro da Mogliano and several miracles that followed after his death. As it is appointed for mortals to die once,46 and since God did not spare his own Son but gave him up to death for us all,47 so this chapter will relate the decline, dissolution, and death of the blessed Pietro da Mogliano. When I learned of the events of his last days that have been recounted in the preceding chapter, I was struck by intense sorrow, because I knew in my heart what would soon come to pass—that is, our loss of so good a pastor, vicar, and father. Nonetheless, I sent a trusted person to his paternity, begging that he tell me if he was sure that he was going to die at this time, either “yes,” or “no.” By him, my beloved father, I was assured that yes, he would soon be dead. For he said to the messenger, “Son, pay no attention to my chatter and smiles, I make a good show on purpose; but Sunday I shall no longer inhabit this earth.” And this was on the Wednesday before he died, and it was the vigil of the feast of St. Mary Magdalene, a day which I will never forget.48 And during that evening all the sisters of my convent mourned his coming death, as did I, his unworthy daughter. O holy father, you certainly spoke the truth about chattering and laughing to make a good show—that is, in order not to be reputed and held to be a saint, as you will be and are. But do as you please, chattering, laughing, and jesting as you 46. Cf. Hebrews 9:27. 47. Cf. Romans 8:32. 48. That is, July 22. There is some quarrel over whether the Magdalene’s feast day was included on the 1569 Tridentine Calendar, but Susan Haskins has demonstrated that that date was widely observed long before its inclusion there, having been mentioned first by the Venerable Bede (c. 673–735), who drew upon earlier Greek and Byzantine resources, in his Martyrology. See Haskins, Mary Magdalen, 108, 132, 134–5, and 277. The annual observance was proclaimed a feast of the same level as those of the other apostles by Pope Francis, in conjunction with the Congregation for Divine Worship, on June 3, 2016, in a document entitled Apostolorum apostola (Apostle of the Apostles), which highlights her status as a witness and messenger on Easter following the traditional explanation of Pope Gregory I (540–604). For the text: ; also .

The Happy Passing of the Blessed Pietro da Mogliano 265 wish: but the more you hide behind this mask so as not to be viewed as holy, the more the Holy Spirit reveals and unveils you. For already for three years before your death,49 you were known in our city as none other than “the saintly friar.” And all through the Marches everyone called you “the saintly friar,” and the Holy Spirit, whether you wanted it or not, so proclaimed your arrival that a huge crowd followed you wherever you went. Indeed it was thus, my duchess, when he went to the Chapter meeting that was held in your [. . .] city of Urbino, and he passed here through Camerino:50 when he stopped briefly at our convent, such a multitude had congregated that, when the church door opened for him to return to San Pietro in Muralto,51 there was such a crowding and crushing that if it were not for the good help of some young men, he would have been in danger. God knows how frightened we were that evening because of the shouting and roaring of the mob, fearing that he might suffer injury. I have digressed in order to explain the point that the more someone sincerely distances himself, seeking to conceal the virtues and perfections that God has granted him, the more the Holy Spirit reveals and unveils it, for a city built on a hill cannot be hid.52 And as is evident, it happened in this way to this blessed and saintly soul who, in order to flee the vice of hypocrisy which is abominable to God, tried by his lightheartedness to look like a sinner; but God revealed who he was in such a way that virtually everyone called him “the saintly friar.” On Thursday morning, that is on the feast of Saint Mary Magdalene,53 my father the prince went to visit this devout father, as it was his duty and custom personally to visit him often, and he brought with him his sons and several scholars 49. That is, in 1487. 50. Also in 1487. 51. The Franciscan convent where he was staying. 52. Matthew 5:14. 53. FM: Here it should be known that the blessed father thanked the prince greatly for the love and compassion he had shown Pietro in his need and illness. Then Pietro said tearfully, “Oh, how many things, how many things you have done for me, my lord, during my illness.” The prince responded, “I have done and shall do all that I am able to do.” Then the father said, “My lord, I have learned that the lady Giovanna [Malatesta] has a biretta that belonged to the blessed Saint James of the Marches. It would be a great consolation to me if I could have it for a little while.” The prince replied, “I don’t know if she has it, I will go and see, and if it is there, an hour may pass, but not two, and you shall have it.” Whether the prince took his sons with him I do not remember because I have little memory, but I rather believe he did. Pietro was never able to obtain this biretta of the blessed James; I believe he was disappointed because it could not be found. But I know well that the lady Giovanna had it, [because of what follows]. When Fra Ludovico da Camerino, called Bartoccio, came to the convent of the blessed James, that is, to Monteprandone, at the time that I [Francesco] was guardian for the first time, he came well-dressed in secular attire. He told me that he was on an errand for the prince of Camerino; believing this, I gave the biretta to him, and he, Bartoccio, gave it to the lady of Camerino. I have this from him firsthand. But at present, the biretta cannot be found. Returning to the narrative: my father the prince, etc. Giovanna Malatesta was the wife of Giulio Cesare da Varano. A biretta is a small distinctive cap worn by members of the Roman

266 CAMILLA BATTISTA DA VARANO and fellow citizens.54 Finding him so merry and good-humored, the prince spoke many pleasant and playful words to the blessed father, who responded cheerfully. Then considering, with his usual prudence, that the prince had brought his sons for some purpose, Pietro began to preach to the two brothers with words so sweet, holy, and warm that immediately all those in attendance fell so silent that not the slightest sound could be heard, and all fixed their eyes on his blessed face. The devout father exhorted these young nobles of tender age to the study of letters, to the love of justice, and to the observance of divine laws, recommending to them the care of the poor and needy. But above all he instructed them to love one another, affirming that if they did so, their city would always prosper, and if not, the contrary would occur. He reinforced his teachings with verses of holy Scripture and so many references to civil and canon law that he astonished and amazed all of his hearers, for it seemed as though he had rehearsed that sermon all the night before; it was so eloquent and persuasive, and he delivered it with such fervor, that nearly everyone in his audience was reduced to tears. His pious speech having lasted for the space of a good hour, he blessed the young nobles with a touching benediction and concluded; and they, heartened and well-edified, departed. So things stood all of Thursday and Friday. And on Saturday evening the doctor came to me to say that, based on his pulse, he might survive all that night; and that in the present hour, he had found Pietro’s pulse was very rapid, otherwise he might get some sleep. And it was difficult for him to speak, “but understand,” the doctor said, “he remains perfectly lucid, and there is no change at all in his appearance; still his pulse tells me that his death is near.” And so it was at the sixth hour of the night leading into Sunday, the July feast of Saint James the apostle,55 as the brothers sang the Te deum laudamus, that holy and happy soul flew to his heavenly abode to live there forever. And based on the movements of his breathing and his mouth, with his last breath it seemed that he said over and over again, “Jesus! Jesus!” With this sweet, gentle name on his lips, that name by which while living he had worked so many miracles, he left the filth of this false and shadowy world and fully and eternally embraced his divine Father, spouse, and Redeemer, the blessed Jesus Christ, for whom he had always loved and longed. O devout father, O fortunate father, O father holy and blessed! Where is there a mind so holy? A heart so noble and kind? An intellect so acute and Catholic clergy. For Ludovico da Camerino, who was already a friar when he came to Monteprandone in secular attire, see Bracci, Autobiografia, 185n39; Gattucci, Felice transito, 98, #117d. 54. Giulio Cesare’s sons in 1490 were four in number: two legitimate ones, Annibale and Pirro, plus two illegitimate ones, Venanzio and Giovanni Maria. It is likely the two who came with their father were the two youngest, Giovanni Maria and Pirro, as the elder two were engaged in a military campaign. See Gattucci, Felice transito, 99, #120; and the introduction to this volume at 12–13. 55. That is, July 25, 1490. The Te deum laudamus (“we praise you, O God”) is a Latin hymn usually sung at a time of public rejoicing.

The Happy Passing of the Blessed Pietro da Mogliano 267 sublime that it is capable of thinking, knowing, and understanding at least a scintilla of that good, of that glory, of that love, of that ineffable sweetness that your blessed and fortunate soul would now taste, feel, and enjoy with the certainty of never losing it again? O my devout father, my senses fail me when I try to think how much happiness your holy and blessed soul experienced as it journeyed from the infernal shadows of this miserable world to the distant light of eternal life—from war to perpetual peace, from infirmity to true wholeness, from perilous seas to the quiet and tranquil port of salvation, from daily death to life itself. What more can I say? You left behind every evil, every worry, and every adversity, and you entered to where you will live eternally in the fullness of peace, joy, and consolation. I believe, therefore, that you sang with the angelic choirs those words of the Psalmist: As we have heard, so we have seen in the city of the Lord of hosts, in the city of our God.56 How lovely is your dwelling place, O Lord of hosts! My soul longs, indeed it faints, for the courts of the Lord.57 For a day in your courts is better than a thousand elsewhere.58 Blessed are those who dwell in your house, ever singing your praise.59 O my sweet Jesus, I have no doubt that you responded to your beloved servant saying, Well done, good and faithful servant! Because you have been faithful over a few things, I will place you over many. Enter into the joy of your master.60 Enter, that is, into the joy of the eternal nuptials. Enter into the joy of my sweet, paternal, chaste, and divine embrace. Enter into the joy of my deific vision: Father, Son, and Holy Spirit. And inviting all the blessed spirits of your triumphant Jerusalem to these nuptial celebrations, and to these songs and melodies, I can believe that you spoke these words from the Song of Songs: Eat, friends, drink, and be drunk with love! I have exalted one chosen from my people. My hand shall always remain with him.61 Rejoice and exult then, O daughter of Sion, O blessed and holy soul! Exult, sing, and be merry beyond measure, O beloved father, because now your perpetual and celestial nuptials are celebrated; now you are joined and united by seraphic love to the divine spouse of your soul, the blessed Jesus Christ; now you are secure and certain, and can no longer doubt that you will be with your God eternally, with your love, with your peace, with your sweet Redeemer whom, on the road of this life, you have loved; whom, in consuming his body and blood, you have tasted; 56. Psalm 48:8 (Vulgate 47:9). 57. Psalm 84:1–2 (Vulgate 83:2–3). 58. Psalm 84:10 (Vulgate 83:11). 59. Psalm 84:4 (Vulgate 83:5). 60. Matthew 25:21, freely translated from the Vulgate. 61. Three scriptural verses in sequence: Song of Songs 5:1; Psalm 89:19 (Vulgate 88:20), modified; and Psalm 89:21 (Vulgate 88:22).

268 CAMILLA BATTISTA DA VARANO whom you have inwardly chosen as Father.62 And amid your jubilation, glory, merriment, and happiness, O most loving father, do not forget me, your unworthy daughter, and your other beloved devout daughters and devout sons, who implore and ask for your timely aid in their necessity. Now, as this holy soul has been set in the eternal city among angelic spirits and the seraphic choirs, I want to turn, my sweet duchess, to his blessed body. The brothers chose not to sound the toll for the dead, lest the people rush in around the body before the proper time; but that which they hid out of proper caution, the divine trumpet nonetheless proclaimed.63 And so scarcely a day had passed before it was said throughout all the land, “The holy friar is dead! The holy friar is dead!” And the body then being placed in the church, the rush of the multitude resembled the crowds at Santa Maria degli Angeli!64 Anyone who could touch it considered themselves blessed. It remained so beautiful and sweet smelling that it aroused great devotion and amazement in everyone. He seemed to be only asleep; his flesh was unchanged, and all his limbs were supple, just as if he were alive. His lifelike appearance generated much devotion in the hearts of those attending; and because of their great devotion, some tore off pieces of his habit, while others tried to take bits of his blessed flesh. Seeing this, so that the body would not be mutilated, the friars had to place the body in a locked chapel behind an iron grate. And they delegated some citizens and friars to stand at the door of that chapel, so that with scrupulous diligence they allowed entrance to only that many of the multitude as the chapel could hold. And so it was, from Sunday until Thursday,65 to the delight and consolation of his devout followers, who came continuously, with great devotion, to visit Pietro’s blessed body. The illustrious prince, my father, had permitted their attendance for the consolation of those both inside and outside the city; and our venerable fathers, the friars, tolerated it, although most reluctantly, because, out of good and holy intent, they sought to limit and inhibit the fame of sanctity. They had wanted to bury the body on the very day of his death, as the humble Pietro had commanded them, saying: “Just as soon as I am dead, tie a rope to my feet and lower me down into the tomb. Perform no other ceremony for me. One mass 62. Varano writes the final portion of this sentence in Latin: quem in via amasti, quem gustasti, quem in patre sponte elegisti. See Gattucci, Felice transito, 106, #132. 63. Cf. Luke 8:17; Matthew 10:26; Mark 4:22; and Luke 12:2. 64. This is a reference to the great crowds attending then—and still today—at the feast of the Perdono d’Assisi, held each year on August 2. The feast is connected with the chapel called Porziuncola, the site of a vision of Jesus, Mary and the angels reported in 1216 by Francis of Assisi. It is said that he asked Christ for a plenary indulgence for all who visited the chapel, and Jesus told him to ask it of the pope, then Honorius III. The indulgence was granted, and thus began the pilgrimages to Porziuncola, which is now contained inside the basilica of Santa Maria degli Angeli. See Gattucci, Felice transito, 107–8, #136. 65. That is from July 25–29, 1490.

The Happy Passing of the Blessed Pietro da Mogliano 269 of the dead is enough for me.” Answering the pleas of these fathers to let Pietro be buried, the prince gave them permission. And so his body lay under the earth eleven months, that is, until the arrival of his Excellency the lord duke, your husband, who had been fully informed, for which occasion the body was exhumed.66 Merciful God, whose mercy is without measure,67 wishing to manifest to the world just how acceptable to him was the life of this, his dear son and servant, wanted after Pietro’s death to honor him with many miracles as confirmation of his holiness while alive. And what I think is—and I do not believe I am mistaken—that the first, beautiful room, filled with such great treasure, into which, in his vision, he had been led, represented the grace he had been granted to perform miracles while alive. For Ascoli, Camerino, Fermo, and other cities, villages, and castles in the Marches can give clear testimony that, when he was there, he worked stupendous miracles in the name of Jesus, healing those who were sick and suffering and liberating those possessed by evil spirits and casting out demons.68 And the truth of what I have said is proven by certain words that I found in a little book written in Pietro’s own hand, in which this saint outlined the whole course of his life. These are those certain words to the letter, and a mano was placed next to next to them to indicate “Note this.”69 In the name of God. Amen. A new book and the renewal of life. With the help of divine grace, in the year 1480 I held the Chapter at Saint Elpidio, where I was relieved of the office of Provincial Vicar and placed in the family of the convent of Montefiorentino. There on the vigil of the Ascension I became ill, assailed by seven attacks of tertian fever, but I was cured by the grace of God without either doctor or medicine. And I preached, as is written above. Thanks be to God. Amen. From the words quoted above it is evident that in 1480 the blessed Pietro was brought to that beautiful room of his vision; that is, he received from God the grace to perform miracles, having been changedby the right hand of the Most

66. For the exhumation of Pietro’s body at the time of Montefeltro’s arrival, see 249 note 8. 67. Cf. Psalm 5:7; 86:15 (Vulgate 5:8; 85:15). 68. Varano portrays Pietro as performing the kinds of miracles worked by Jesus or his disciples in his name; cf. Matthew 4:23–24; Mark 3:13–15; Luke 9:1–6; and Acts 3:1–8. 69. Varano had gained access to Pietro’s autobiography (which he must have kept close by him, but which has apparently since been lost) and marked her own manuscript with a mano (a typographic symbol in the shape of a hand with pointing finger, a device frequently seen in manuscripts of this era) where she quoted exactly certain key words found in that Latin text. See Gattucci, Felice transito, 111–12, #145.

270 CAMILLA BATTISTA DA VARANO High,70 into a different man, as he himself affirms: “A new book and the renewal of life.” The treasures and riches of second room, a thousand times more beautiful than the first—which he was told would be reserved for him at his death, and which he said could neither be estimated nor weighed—I believe most certainly signified this: that God had given him the grace to perform after death every grace and miracle that he wished. Daily experience demonstrates and declares that this is so, for often people place offerings of candles before his blessed body to denote a grace and miracle that has been received.71 Before his body was exhumed, fourteen such offerings had been placed there; but in the few days since the exhumation, totaling not even a month, those offerings have so multiplied that they exceed sixty. And so that your Excellency will more firmly believe, I list here specifically what offerings were placed before his blessed body: first, twenty-two candles; twenty-six heads, hands, arms, and legs; two pairs of eyes made of silver; one heart; one small tablecloth; two little cloths; one wax arm complete with shoulder.72 What follows are copies of some writings placed beside those offerings by those who had received graces and experienced miracles by the intercession of this merciful holy man: Francesco di Giovanni di Arigo da Fabriano endured an illness for eight months where there came from his body and hands a sticky pus like cherry gum.73 He found no doctor nor medicine that provided any relief. He vowed to go before the body of the blessed Pietro da Mogliano and to offer a large candle, and within two days he was cured and had satisfied the vow. Mariana di Venanzio di Camerino became ill and could not move at all. She made a vow to the blessed Pietro and commended herself to him, and was restored by the grace of God and the blessed Pietro.

70. Cf. Psalm 77:10 (Vulgate 76:11). 71. Such ex-voto offerings of candles were customarily made immediately after receiving a blessing, especially one of physical healing. See Gattucci, Felice transito, 113, #149. 72. Body parts referred to in this list were ex-voto pieces, votive offerings that could be made of most anything, but frequently of wax or wood, left at the shrine of a saint whose intercession was sought for any number of purposes, including healing. The wax offerings were frequently made in the form of the body part healed. Gifts of tablecloths and small altar cloths were also common. For the use of ex-voto offerings at the shrine of Madonna dell’Arco, near Naples, as an example, see Mary Laven, “Recording Miracles in Renaissance Italy,” Past and Present 230, Issue suppl. 11 (November 2016): 191–212. 73. Likely some sort of skin rash or lesions.

The Happy Passing of the Blessed Pietro da Mogliano 271 Bellafiore di Santa Natoglia had a completely paralyzed arm. She made a vow to the blessed Pietro da Mogliano and immediately she had recovered completely, and now has satisfied her vow. These words were on a large candle: I give thanks to God and to the blessed Pietro da Mogliano.74 A woman from Mogliano had lost her sight such that she could see absolutely nothing. She made a vow to the blessed Pietro and immediately she could see as though she had never been impaired. She went to his blessed body and brought a wax head and a pair of silver eyes. I could recount many more things that were amazing and stupendous; but so as not to be too wordy and tedious, I’ll say no more. If I have said something in this Happy Passing that has brought spiritual consolation to your Excellency, attribute it to God, from whom all good things come.75 And if I have written anything not wholly spiritual, attribute it to my ignorance and insufficiency. You then, most illustrious duchess, like another Saint Clare, “will extract the pith from the shell, from the letter the meaning, suck oil from the stone, gather flowers from among the thorns.” To you I commend myself in all humility. Thanks be to God. Amen.76 Attestation of truthfulness addressed to the same duchess JESUS Ardently desiring to know if all the things that were told to me and then written by me were true, I resolved to authenticate them before sending them to your Excellency, for my own good name and that of the church. And so I asked the reverend father Fra Marco,77 apostolic preacher and my trusted father, to take this Happy Passing to the convent of Recanati, where the venerable father Fra Francesco da Monteprandone lives, the nephew of the blessed father Fra Giacomo della Marca. For Francesco was present for everything, and in this last period of 74. As the words were in Latin, they were likely placed there by a cleric or well-educated person; see Gattucci, Felice transito, 115, #156. 75. This Latin phrase (a quo bona cuncta procedunt) is found in the Kyrie in the contemporary Roman Missal, and also in the Hours of the Blessed Virgin Mary. Varano would have been intimately familiar with both texts. See Boccanera, Opere spirituali, 109; Gattucci, Felice transito, 116, #159. 76. This final paragraph, given entirely in Latin, is adapted from an antiphon from the office for Saint Clare; see Bracci, Autobiograafia, 192n52; Gattucci, Felice transito, 116, #160. 77. Probably not Marco da Montegallo as has been suggested, a prominent Observant Franciscan of the later fifteenth century, but the less well-known Marco da Urbino; see Bracci, Autobiografia, 193n53; Gattucci, Felice transito, 117, #162.

272 CAMILLA BATTISTA DA VARANO his life Pietro chose Francesco not only to be his special son, but also his sole spiritual director, placing into his devout hands the most precious thing that he had in the world: that is, his beloved, blessed soul. And although I had never seen or spoken with the venerable, devout father Francesco da Monteprandone, nonetheless I had conceived for him in my mind a special devotion and faith because of the singular privileges God bestowed upon him: that is, that God had made him the nephew of the blessed Giacomo, and not only the beloved son of the blessed Pietro, but also the one, exclusive spiritual father of Pietro’s blessed and holy soul. And thus it was with great confidence that I sent this Happy Passing to his paternity by the hand of the reverend father Fra Marco, so that Francesco might cross out and erase all that seemed to him not to be in accord with the pure and simple truth. For I was not present at these events, while his paternity was, although everything that I have composed had been told and recounted to me by the mouth of trustworthy persons. And this mission was most welcome to the father Fra Marco, because he wondered whether perhaps from enthusiasm, or perhaps to be obliging, I had embellished this narrative more than was warranted. And for this reason he was pleased to ascertain, with this little book in hand, the pure and simple truth from the mouth of the very nephew of the blessed Giacomo. And I also believe that, in charitable prudence, he gladly undertook this investigation for my honor and that of the church, because it would have been most improper if I, an unworthy handmaid and servant of Christ, were to send to so eminent a duchess as yourself falsehoods and lies, fantastic and invented fables. And so after it had been sent, they kept it for many, many days; and by the grace of God, Fra Francesco canceled not a single word but rather added some things in the margins of the book in the tiniest letters, indicating to me where they should be placed. But in my view, it seemed that it would be better to write in one place, and more legibly, what his paternity has written, and to insert his comments as a group at the end of this Happy Passing; for by fitting them in here and there as he had indicated, it might be thought that they had been written by me. And so I have labeled them alphabetically, keying them to the text, so that your Excellency might better understand what it was that he wrote. And so we see that God intended that this whole Happy Passing come from his mouth and not mine. God, who understands the secrets of my heart, knows that I would have given anything for God to have given the inspiration to write this work to his paternity and not to me—for to me it seems that the name of the author takes away from devotion to the saint and from credit to the truth. Still, it is God who examines the heart.78

78. Cf. Psalm 7:9 (Vulgate 7:10); Wisdom of Solomon 1:6.

Remembrance of the Olivetan Antonio da Segovia At the end of March 1492, Varano composed the Remembrance of the Olivetan Antonio da Segovia, which appears here for the first time in English, to memorialize her first meeting with the Olivetan monk named in the title who had recently arrived in Camerino to enter a newly established monastery.1 The ceremony in which Antonio and his companions took possession of their new residence, the occasion of Varano’s first encounter with him, was held on March 28, 1492. Two days later,Varano wrote in her own hand this brief memorandum of the meeting, taking great care with the script. The manuscript fragment, further adorned with an embroidered border, is preserved in a frame at the Monastero di Santa Chiara in Camerino, and is reproduced here at 274. According to Giacomo Boccanera, Antonio likely served as Varano’s spiritual director during the years that he remained in Camerino, from 1492 to 1496.2 He must have greatly admired Varano’s writings, for perhaps during those years, or more likely after her death, he produced a manuscript copy (now cod. MSC2) of the most important works she had written to that point.With a pointed attestation that the material derived “from the original manuscript of Sister Battista da Varano,”3 Antonio thus created what are now the oldest complete copies of four of Varano’s works: The Spiritual Life, The Mental Sufferings of Jesus during His Passion, her Prayer to God, and the Memories of Jesus.4 1. For the Remembrance of the Olivetan Monk Antonio da Segovia, see also the introduction to this volume at 38. Antonio da Segovia (??–1533), or Antonio di Segovia, whom Varano calls “Antonio de Spagna,” was a native of Segovia, his birth date unknown, who had joined the Olivetan Congregation of the Benedictine Order in May 1489. The original Olivetan monastery in Camerino, abandoned in 1407–1408, had been repurposed by Camilla’s father, Giulio Cesare Varano, as a Clarist convent (of which his daughter would later be abbess), but the nearby monastery of S. Mattia, with adjoining church, was reestablished as an Olivetan foundation and renamed Santa Maria Annunziata. Here Antonio entered in 1492, and remained until 1496, after which he moved to Olivetan houses in Perugia, Rome, Venice, Padua, Bologna, and Naples, where he died in 1533. For the Olivetan Congregations, founded by the Sienese nobleman Bernardo Tolomei (1272–1348) and two of his friends, and formally recognized as a monastic order by Pope Clement VI in 1344, see especially C. H. Lawrence, Medieval Monasticism: Forms of Religious Life in Western Europe in the Middle Ages (New York: Longman, 1984), 286; Yoshiaki Yauchi, “St. Benedict and Nicholas of Cusa,” in Kazuhiko Yamaki, ed., Nicholas of Cusa: A Medieval Thinker for the Modern Age (Richmond, Surrey, UK: Curzon Press, 2002), 145–50; and Milvia Bollati, The Olivetan Gradual: Its Place in Fifteenth Century Lombard Manuscript Illumination (London: Paul Holberton, 2008), 8. Because they wore white habits, in contrast to the Benedictine black, the Olivetans were often called “white monks.” 2. Boccanera, Opere spirituali, 115–16n4. 3. Cod. MSC2 fol. 83v; Boccanera, Biografia e scritti, 44. 4. Translated in this volume at, respectively, 59–101; 171–92; 152–53; and 139–50. For cod. MSC2, see Boccanera, Biografia e scritti, 42–44.

273

274 CAMILLA BATTISTA DA VARANO Editions and Translation. The Memoria dell’Olivetano Antonio da Segovia, sometimes entitled Memoria del monaco Olivetano spagnolo (Remembrance of a Spanish Olivetan Monk), is translated from Varano’s autograph manuscript, dated 1492 by her hand. It is preserved at the monastery, where it is catalogued as cod. MSC1, and framed as a relic. My thanks to Madre Laura Serboli and the sisters at the monastery, who in 2012 kindly provided me with a scanned copy. The modern editions by Giacomo Boccanera and Silvano Bracci have also been consulted.5

Figure 5. Autograph manuscript (1492) of Memoria dell’Olivetano Antonio da Segovia, by Camilla Battista da Varano. Photo courtesy of Madre Laura Serboli, and the Sisters of the Monastery of Santa Chiara, Camerino, Italy.

5. Boccanera, Opere spirituali, 113–16; and Bracci, Autobiografia, 195–97.

Remembrance of the Olivetan Antonio da Segovia 275 • Camerino, March 30, 14926 JESUS I give you infinite thanks, my sweet Jesus, because you have made me worthy to speak with and make the acquaintance of your true servant from beyond the mountains.7 During my novitiate you promised to introduce me to him, so it has been for ten years that I have most eagerly awaited him.8 And now it appears that this man, your true servant and perfect friend, is brother Antonio di Spagna [Antonio da Segovia], an Observant white monk; may he be blessed! I experienced the immense joy of meeting him on March 28, the Wednesday after the feast of the Annunciation. It was on that day and at that solemnity that those holy and angelic Observant monks of Saint Benedict took up holy residence in this city of Camerino. And today I have written this as a memorandum of that great joy, which is the last holy Friday of March, and the first since I experienced that happiness. You have given me my heart’s desire and have not withheld the request of my lips, Lord God of Hosts.9 1492.10

6. The date is established by Bracci, Autobiografia, 197n5, correcting Boccanera, Opere spirituali, 116n5. 7. “beyond the mountains”: the Pyrenees, they would be, as Varano is alluding to Antonio’s Spanish origin. 8. Christ’s promise to Varano, not elsewhere attested, likely occurred in an illumination or vision that she experienced during her novitiate, which lasted from November 14, 1481, to November 15, 1482, a little more than ten years earlier. See Boccanera, Opere spirituali, 115n3; Bracci, Autobiografia, 196n2. 9. Adapted from Psalm 21:2 (20:3 Vulgate). Varano twice changes the personal pronoun “his,” referring to the king who is the subject of the psalm, to “my,” referring to herself. 10. The last Friday in the month of March 1492 was March 30.

Exposition of the Rule of the Poor Sisters of Saint Clare Varano’s authorship of this early-sixteenth-century work, a commentary on the Rule of Saint Clare, has been disputed.1 Silvano Bracci, the most recent editor of a general volume of her works in Italian, omits it, while Giacomo Boccanera, the editor of the standard mid-twentieth century edition, includes it. Boccanera argues that Varano freely adapted Clare’s Rule, supplying additions and modifications appropriate for her particular readership2—an approach that explains the variation in style and tone from her other major works. In expounding the Rule, Varano likely also adapted an earlier commentary upon it—that of Giovanni da Capistrano (1386–1456), whose Latin Explicatio Regulae S. Clarae (Commentary on the Rule of Saint Clare) circulated in vernacular translation3—much as she had adapted Henry Suso’s Horologium sapientiae (Clock of Wisdom) in her Considerations on the Passion of Our Lord. The present consensus of scholars is that Varano is likely the author of the Exposition.4 Varano expands and revises Clare’s Rule considerably in the process of interpreting it for an audience of convent sisters. She amplifies, for example, points made in the Rule related to devotional concerns, such as the desired frequency of receiving communion: where the Rule prescribes seven times per year, all on feast days,Varano recommends once per month, provided a sister has no scruples about the practice.5 Her guidelines on such matters as the minimum age of admittance, the clothing to be worn by the sisters, and the potential dangers of the confessional are more detailed than those found in the Rule—in

1. For the Exposition of the Rule, see also the introduction to this volume at 25–26 and 38–41. For the Rule of St. Clare, see the introduction at 20–21 and 40–41 and The Spiritual Life at 88–89. The Rule is found in Latin in the critical edition of the works of both St. Francis and St. Clare: Concordantiae verbales opusculorum S. Francisci et S. Clarae Assisiensium, at 167–84; and in English translation in Francis and Clare: The Complete Works, 209–25 (henceforth cited as Clare of Assisi, Rule). The Porziuncola Project, which promotes Franciscan renewal, provides an accessible online edition of the Rule: . 2. For his discussion of attribution and possible adaptation of earlier works, see Boccanera, Opere spirituali, xxxvi–xxxvii. 3. The Latin edition of Capistrano’s Explicatio is found in Donatus van Adrichem, “Explicatio primae regulae S. Clarae, auctore S. Ioanne Capistranensi (1445).” Vernacular adaptations and translations circulated in fifteenth-century Clarist convents, including the one in Urbino where Varano made her profession. 4. For discussions, see Serventi, “Lo status quaestionis circa gli scritti di Battista Varano,” 103–4; Scandella, “Camilla Battista e l’Osservanza femminile,” 49–50; and the introduction to this volume at 38–41. 5. See Clare of Assisi, Rule, 214–5; and Exposition, chapter 3, at 283–85.

277

278 CAMILLA BATTISTA DA VARANO her discussion of which she even employs a popular proverb.6 Also original, and provocative, is her reworking of the Rule’s indifference, even hostility, to intellectual pursuits, where Varano contends that some sisters, at least, may be suited to seek wisdom (sapientia) or knowledge (scientia). Clare treats the matter of learning as a prideful distraction from spiritual focus in one sentence; Varano, in contrast, devotes a developed paragraph describing the capacity for learning as a manifestation of the Spirit.7 At times, moreover, she sets the Rule aside, as when in offering her own opinion on convent management, she boldly calls for termlimiting and rotating officials, including even the abbess. 8 Varano’s Exposition touches on many of the themes she explores in her other works: among them, the idealization of humility, warnings against laziness, and the strong recommendation of perseverance for success in monastic life. She insists, as might be expected, on careful adherence to the monastic vows and a disciplined relationship with the confessor in the interest of the strict observance of chastity. It is notable in this regard that Varano’s instructions to her convent sisters contrasts with the exuberant and even passionate language she uses in describing her own spiritual relationships with men, as in her Instructions to a Disciple and The Happy Passing of Pietro da Mogliano. The Exposition is also characterized by literary tactics Varano employs in other works, such as extensive biblical references and direct quotations from both the Old and New Testaments, as well as the use of contemporary proverbs. In contrast to her other works, however, here Varano refers to canon law and papal documents, from which she quotes directly. Editions and Translation. The Exposition is translated from a copy of the unique manuscript (MSC6) that was kindly provided to me by Madre Laura Serboli and the sisters of the Monastero di Santa Chiara in Camerino,9 consulting also Boccanera’s edition based on that manuscript.10 He establishes that the original manuscript, which is undated, must have been written in the first years of the sixteenth century.To my knowledge, the Exposition has not appeared previously in English. •

6. See Clare of Assisi, Rule, 211–4; and Exposition, chapter 2, 3, at 279–85. 7. See Clare of Assisi, Rule, 222; Exposition, chapter 10, at 294–96. 8. Exposition, chapter 4, twentieth commandment, at 288. 9. The twelve chapters of the Rule of St. Clare, in Italian, appear on fols. 31v–45r, while the text of Varano’s Exposition follows on fols. 57r–83v. For a full description of cod. MSC6, see Boccanera, Biografia e scritti, 69–72. 10. Boccanera, Opere spirituali, 265–302.

Exposition of the Rule of the Poor Sisters of Saint Clare 279 Camerino, c. 1500 Chapter 1: What Follows Is an Exposition of the Rule of the Poor Sisters of the Order of Saint Clare First, in order to remove any doubt from the minds and consciences of the aforementioned sisters, the sisters should know that they are obligated to follow no evangelical counsels of commandment or prohibition or the like other than those that are expressed here in the Rule. But regarding the other teachings of the holy Gospel, the sisters are not obligated differently, nor are they more obligated, than are other Christians, except according to the demands of their profession; for by that profession they are offered to God in a state of perfection as a burnt sacrifice or precious offering. But all the other things that are contained in the Rule beyond commandments, or prohibitions or the like, the sisters should accept and be content to receive through admonitions, exhortations, and instructions as stated in the Rule of the Friars Minor. They should know that the first chapter states the three principal commandments: that is, obedience, poverty, and chastity. Further it should be noted that with regard to matters pertaining to the office of the visitator appointed for the correction of transgressions, the sisters are obliged to obey the visitator rather than the abbess, in that the visitator, according to the Rule, has authority over the head as over the members, and in that, as stated in that the first chapter, the sisters are obligated always to obey the successors of St. Francis, who are superior to the abbess, a successor of St. Clare. Chapter 2: How Those Who Enter into This Rule Should Be Received The second chapter consists of eighteen commandments. The first commandment is that the abbess is obliged to seek the guidance of all the sisters when she wishes to receive anyone into the monastery. The second commandment is that, once she has received the consent of the majority of the sisters that a candidate should be received, the abbess must examine her diligently concerning the Christian faith and the sacraments of the church as dictated in the Rule up to the clause non impediente.11 And it should be noted that if, by the authority of their bishop, a married husband and wife who both make a vow of perpetual chastity, of which a public declaration is made, both of them may enter into religious life and authority,12 whether one enters before or after the other, or if one remains in the world under the aforesaid vow, the other can freely choose to make religious profession.13 But the condition and quality 11. non impediente: there being no impediment (Latin, legal). 12. authority: the term used here is forza, meaning “power” or “authority.” One entering religious life falls under the jurisdiction of superiors in the religious order and is no longer under the direct jurisdiction of the bishop in whose diocese they reside. 13. A parenthetical note follows here in the manuscript that Boccanera could not identify: 27, q. 2, agathosa et capitulo: Si quis coniugatus ex. de conver. coniu. c. coniugatos. It appears to be a reference Gratian’s Decretum, Causa 27, questio 2, canon 22. Question 2 concerns whether or not a woman’s

280 CAMILLA BATTISTA DA VARANO of the persons seeking this course should be considered carefully, should it be suspected that one or the other would be unlikely to preserve continence. Also it should be noted where it says advanced age, for according to the constitution of the order, it is forbidden to receive anyone past the age of forty years, except for a noble or noteworthy person whose admission would benefit both the clergy and the people. The third commandment is that the content of the Rule should be explained to the candidate who is to be received. The fourth commandment is that there should be declared to the candidate deemed to be suitable for admission the admonition of the holy Gospel: that he go and sell all his possessions and give the proceeds to the poor.14 The fifth commandment is that the abbess and the sisters should not be encumbered in any way by the temporal possessions of the candidate seeking to enter. But if she wishes as an act of charity to give her possessions freely to the monastery, then it is permissible for the abbess to receive the gift, considering the necessities and austerities pertaining to their mode of life. The sixth commandment is that if the candidate for admission asks for the guidance of the sisters on the distribution of her possessions, that abbess and those nuns ought to refer the matter to certain discreet and God-fearing men, asking them which of her goods ought to distributed to the poor. For it is explicitly stated that she who wishes to enter religious life ought first to consult and confer with secular advisers: for, according to the declaration of Pope Clement V on this passage, it appears in the Rule of the Friars Minor that the intention of St. Francis was to receive as sons only those who purely, perfectly, and in a holy manner wish to enter into the service of God, without being induced or persuaded by temporal things, as befits the perfect state to which they aspire.15 The seventh commandment is that the candidate shall have her hair tonsured. And if she does not have hair, a round mark shall be made on the top of her head. The eighth commandment is that the candidate, upon entering, should remove her worldly clothes; and having put them aside, and taken the religious habit, she will be allowed to have use of three, or fewer, tunics. betrothal to one man can be renounced and transferred to another; Canon 22 asserts that a husband cannot make a religious vow without his wife’s consent. See Roger E. Reynolds, “Basil and the Early Medieval Latin Canonical Collections,” in Basil of Caesarea: Christian, Humanist, Ascetic: A Sixteen-Hundredth Anniversary Symposium, ed. Paul Jonathan Fedwick (Toronto: Pontifical Institute of Mediaeval Studies, 1981), 513–32. 14. Paraphrasing Matthew 19:21: “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven . . .” 15. Clement V (1305–1314; Raymond Bertrand de Got), the first of the Avignonese popes, in his 1305 encyclical Exivi de paradiso, “On the Rules of the Friars Minor” called for the strict observance of its directives particularly on poverty; see .

Exposition of the Rule of the Poor Sisters of Saint Clare 281 The ninth commandment is to the mother superior, who should give to the new entrant three tunics and one mantle. The tenth commandment is that, now that the candidate has been received into the order, she must observe enclosure, and she is not permitted to leave the monastery without a practical, rational, clear, and logical reason. Again, the abbess must order that no one should be given leave to go outside, except under the aforesaid conditions, upon the advice and consent of the discreet sisters,16 or of the majority of the sisters. The eleventh commandment is to the abbess who, when the new entrant has concluded a first year of trial, should receive her who has been deemed suited to the profession of vows, her suitability determined by the mother abbess and the discreet sisters with the advice and consent of the majority of all the professed sisters. But both the discreet sisters and the other nuns must diligently beware admitting anyone burdened by age, illness, or mental disability, or those of shameful or blameworthy life, or suspected of heresy, or obligated by debt or indenture to some other person, or under a sentence of excommunication or interdict, if she has not been absolved beforehand, according to the privileges and graces of the order—for according to those, in her absolution it may be decreed that, in returning to the world, she would not be freed from the said sentences. Further, no one should receive the habit who is under twelve years of age. In my view, in fact, no one should be received into profession who is under seventeen years of age, in that girls younger than seventeen cannot bear well the rigors of religious life; nor have they truly overcome the promptings of natural desires, that is, to bear children, if they are not older than twelve. And thus the venerable mother Sister Colette of France received no one into profession who had not attained the age of eighteen years.17 Further, no one should be received as a choir nun after the age of twentyfive, unless she is competently literate so that she can easily learn the divine office. And no one, of whatever rank she may be, should be received as a choir nun unless she knows how to say the divine office on her own, or at least competently 16. discreet sisters (discrete sorelle): two or more nuns who joined the abbess in governing the convent, perhaps serving such functions as gatekeeper, supervisor of novices, or infirmary nurse. See Evangelisti, Nuns, 30–31. 17. Colette of France: Colette of Corbie (Nicolette Boilet, 1381–1447), a contemporary of Joan of Arc and a reformer of some seventeen different monasteries of the Order of St. Clare who was known as a rigorist on the observance of vows, especially that of poverty. Her reform was influential in France, Spain, the Low Countries, and Italy. See Dizionario degli istituti di perfezione, ed. Giancarlo Rocca et al., 10 vols. (Rome: Edizioni Paoline, 1974–2003), 2:1211–16; Elisabeth Lopez, ed. Elise Saggau, trans. Joanna Waller, Colette of Corbie (1381–1447): Learning and Holiness (St. Bonaventure, NY: Franciscan Institute Publications, 2010), 1–96; also Pierre de Vaux and Sister Perrine de Baume, Two Lives of Saint Colette: With a Selection of Letters by, to, and about Colette, ed. and trans. Renate Blumenfeld-Kosinski (Toronto: Iter, 2022).

282 CAMILLA BATTISTA DA VARANO in a group with other sisters. But of course she may be received into profession as a lay sister or retained as a novice until she has learned the office.18 The twelfth commandment is directed to the person seeking to make profession, that she must promise to observe the precepts of the Rule in perpetuity. She should make that promise, or rather, profession, in this way; kneeling, with her hands joined together and placed between the hands of the abbess, she must say clearly: I, sister so-and-so, vow and promise to almighty God and to the blessed ever-virgin Mary, to the blessed apostles Saint Peter and Saint Paul, to Saint Francis and to Saint Clare and to all the saints, and to you, mother, to observe the precepts for the way of life of the poor sisters of Saint Clare as confirmed by Pope Innocent IV, living in obedience, without any personal possessions, in chastity, and in observance of enclosure for all the days of my life. And then the abbess receiving her should say: And I, dear sister, if you observe all these things, promise you eternal life. And thereupon she may receive the kiss of peace and of charity. And from that time forward, with her head tonsured, she will no longer care at all that her hair does not grow. But if there are some others who come to God and are received into profession as service sisters, they may leave the monastery at times to tend to its needs under the permission and supervision of the abbess, as prescribed above in the tenth commandment. They are not to be considered obligated to the vow of enclosure. The thirteenth commandment is that during the period of probation no one is veiled, as is the practice of the order, and novices do not wear the black veil, which is granted only to professed sisters, but must wear the white veil for the whole time of their novitiate; and they can also wear mantles, which are like a scapular without a hood. The fourteenth commandment is directed to the abbess, who should provide clothing to the sisters as she finds that each requires, taking into account the quality of the person and the location and climatic conditions of the place, and according to the means at her disposal. And concerning the words of the Rule that say, The young girls admitted to the monastery, etc., I say nothing other than what I said above: that is, that they should not be received into the order if they have not reached twelve years of age, 18. The distinction between a lay sister and a choir nun is common in most convents. Choir nuns must observe enclosure and are obliged to chant the divine office in choir, while lay sisters may be required to observe enclosure but are engaged in household duties, and although they are frequently in attendance at choir, are not required to be there.

Exposition of the Rule of the Poor Sisters of Saint Clare 283 and not admitted to profession if they have not reached seventeen. For it might be inferred from the words of the Rule that even younger girls can be received into the habit, but not be received to profession if they have not reached the lawful age. But I view this matter even more strictly, as I have said above. Further, I advise and admonish that with regard to vestments, bands,19 and veils, proper modesty and simple poverty are to be observed; likewise with regard to the style, color, and price of vestments, all extravagance, superfluous expense, and excessive refinements are to be avoided, while the color of the garments mentioned should not be artificial, but only natural. And as for belts, all must wear a plain hemp rope of some weight, to signify a condition of salutary penitence. The fifteenth commandment is for the abbess, who must tend to the education of the novices, assigning them a teacher from among the most trustworthy sisters in the monastery. The sixteenth commandment is to that teacher appointed by the abbess to diligently instruct the aforesaid novices with holy conversation and proper practices according to the precepts of the profession and adherence to the Rule of Saint Clare. The seventeenth commandment is that with regard to the examination and reception of sisters who must perform duties outside of the monastery it is permissible that they wear shoes. The eighteenth and final commandment is that no woman may take up residence in the monastery who has not been received according to the precepts of our profession.20 For this was the devout exhortation of the blessed father Francis, that all the sisters be dressed in plain clothing out of love for the poor holy infant wrapped in swaddling clothes and lying in the manger and for his holy Mother. Chapter 3: On the Divine Office, on Fasting, and on How Many Times We Ought to Confess and Receive Communion Each Year The third chapter consists of six commandments. The first commandment is that the sisters who are literate must recite the divine office according to the custom of the Friars Minor, without singing, provided that they have breviaries and have no reasonable excuse not to. And it is a reasonable excuse if a sister is ill, or blind, or otherwise is not able to read. The second commandment concerns those who do not know how to read who must instead say twenty-four Our Fathers, etc. But for the dead, these unlettered sisters must say seven Our Fathers with the Requiem Aeternum at vespers and twelve at matins, but only at those times when the literate sisters need to recite 19. bands: translates the plural noun bende, a word that can refer to “nun’s veils” when used in religious discourse, and especially in conjunction with the adjective sacre, which is absent here. 20. The implication here is that no wealthy or noblewoman might use the convent as a residence, as often happened, if she was not formally a nun pledged to the religious life. Such a woman would be richly dressed and attended by servants.

284 CAMILLA BATTISTA DA VARANO the office for the dead.21 And when any sister from the monastery dies, those who know how to read must say fifty Our Fathers, as the Rule requires. The third commandment concerns fasting. In that the Rule says the sisters ought to fast all the time, the Rule understood strictly means that fasts are continuous, day after day. But certainly it is to be understood that Sundays are excepted, since it is not permissible to fast on that day. But the Rule does not state if Christmas day is excepted. And to properly observe those days when one does not fast, the sisters ought to take Lenten foods.22 The abbess can, however, grant dispensation to the young (that is, minors up to twenty-four years), to the weak (that is, those who are ill or weakened by a natural condition), and to those who work outside of the monastery. Wherefore it is advised that the dispensations should be made always for reasons that are pious, sensible, and just, or serious consequences could follow. It is necessary, then, that she who has the responsibility of dispensation be cautious and judicious, so that she may prudently assess the condition of persons and the situations that can arise so that she does not dispense to achieve a minor good while neglecting a greater one. And so, she who grants dispensations must be diligent and prudent. The abbess, then, must take notice of the advice of the discreet sisters regarding the abilities, constitution, and stamina both of the younger sisters and also the others, of whatever age, so that those who are able to fast always do so, and those who are unable to do so, by a compassionate dispensation, may take two meals per day of Lenten foods.23 And when it seems necessary to the abbess and the discreet sisters, foods like cheese and eggs and also meat may be given to the infirm. Likewise the Rule advises: “At times of manifest necessity, the sisters are not obligated to bodily fasting.”24 And the condition of “manifest necessity” may encompass those older than sixty years and those younger than twenty years; or those who are ill or who are required to labor, whose strength would be weakened by fasting; or times of famine when supplies are scarce. Again, to me it seems reasonable that the sisters be granted permission to take two moderate meals per day in the months of May, June, July, and August. But they should always abstain from eating meat, except for someone who is ill, so long as the illness lasts. The fourth commandment is that all the sisters, with the permission of the abbess, should make a confession at least twelve times per year. The fifth commandment is that sisters who are confessing must not include in their confession any words other than those pertinent to the confession and the well-being of the soul. And the reason for this prohibition is so that the purity of 21. Requiem Aeternam (Eternal Rest): the traditional prayer for the dead. 22. Lenten foods: presumably simple foods and small meals. 23. Varano appears here to define fasting as the consumption of one daily meal of simple foods; the young, weak, ill, or laboring may have two. 24. See Clare of Assisi, Rule, 214.

Exposition of the Rule of the Poor Sisters of Saint Clare 285 the sacrament not be sullied and so that tending the well-being of the soul does not pave the way to damnation; for certainly it is a dangerous thing to place a straw mattress near the fire if you want to be able to sleep on it.25 A man can never keep fire concealed in his breast without his clothes bursting into flames, and neither can he walk on glowing coals without burning the soles of his feet. And these things are even more difficult for women. The sixth and final commandment concerns communion. The Rule says, “The sisters, therefore, must receive communion seven times per year,” etc.26 But I advise them to receive communion once each month, if their consciences do not bar it.27 Chapter 4: On the Election of the Abbess The fourth chapter consists of twenty commandments.28 The first commandment is that the sisters maintain observance of the canonical form in the election of the abbess.29 In doing so, three matters must be considered. That is, first, the election must be free and by free choice, according to the inspiration of the Holy Spirit, setting aside all fear, influence, cost, and any personal love or loathing, so that each individual voting freely, purely, and simply chooses that person whose sound and righteous conscience renders her most worthy and most capable of exercising spiritual governance and managing the affairs of the monastery. Second, the election must proceed according to the norms of canon law with regard to both the persons who are to be chosen, and to those who have a 25. Varano references the Italian proverb: La stoppa a canto al foco si brucia, or “straw next to the fire gets burned.” The proverb is sometimes followed with the line “that is, a woman next to a man.” The proverb can be found in other configurations, for instance: È imprudenza metter la stoppa troppo vicina al fuoco, or “It’s not smart to put tow too close to the fire;” and L’uomo è fuoco e la donna è la stoppa/Viene il diavolo e glie l’accocca, or “Man is the fire and woman is the tow/The devil comes along and strikes them.” For these proverbs, see Strafforello, La sapienza del mondo, 2:146; and Il borghini: Giornale di filologia e di lettere italiane, Serie I, anno terzo, comp. Pietro Fanfani (Florence: G. Polverini, 1865): 662–63. The author’s intent here, implicitly, is to warn against the danger inherent in familiar conversation between female penitents and their male confessors—and it is perhaps for this reason that it is advised that the confession of these sisters should only happen with the permission of the abbess. 26. See Clare of Assisi, Rule, 214–15. 27. If, that is, the sisters don’t suffer from scruples over too frequent communion. Varano herself received communion much more frequently as a nun, often once per week, as she explains in The Spiritual Life; see in this volume at 95–96. 28. This statement of chapter contents is not found in the text but is supplied for consistency. 29. What follows is an extended commentary on one very short sentence in the Rule; see Clare of Assisi, Rule, 215. For abbess elections in Varano’s era see K. J. P. Lowe, “Elections of Abbesses and Notions of Identity in Fifteenth- and Sixteenth-Century Italy, with Special Reference to Venice,” Renaissance Quarterly 54, no. 2 (2001): 389–429.

286 CAMILLA BATTISTA DA VARANO voice in the election—that is, those have professed, openly or secretly; who are older than twelve years of age; who are not excommunicated, or suspected of heresy, or under interdict, or otherwise barred for cause—and the election may proceed by one of the three methods that follow. 1. First, the election may proceed by communal inspiration,30 which means that all are equally in agreement on one candidate. 2. Second, it may proceed by scrutiny, which means that both groups of the professed sisters—those professed openly and those professed tacitly as indicated above—come together as one, and appoint three persons who know how to write to investigate the preferences of all by examining each one personally and recording each one’s vote; and this is done in such a way that each one examined can be seen by all the others, but cannot be heard except by the three examiners, to whom each one ought to speak with a loud, clear voice. 3. Third, the election may take place by compromise, which means that when those who have to choose cannot reach agreement by one of the two methods described above, they reach a compromise on one candidate—or of more than one, in an uneven number, from whom one will break the tie and so be chosen—and all must accept that person who was elected by the panel31 of those who effect the compromise. And one of that panel, if this possibility was an explicit term of the compromise agreement, may herself be elected. But if that possibility was not explicitly stated in the compromise agreement, an election of one of their number would be null and void. It would also be possible to elect someone who was not one of the compromise panel; but it would be safer and more proper if a member of the panel effecting the compromise were elected, both for the members and for the person elected.

30. communal inspiration: that is, by consensus. 31. panel: the colegio (college), or “group of colleagues” chosen to arrive at a compromise solution. This would appear to be a place where, as Lowe writes, “there are examples of aspects of nuns’ elections being directly modelled on papal elections.” See Lowe, “Elections of Abbesses,” 394. Recent studies of papal elections include Frederic J. Baumgartner, Behind Closed Doors: A History of the Papal Elections (New York: Palgrave Macmillan, 2003), 1–38, 77–126; and Miles Pattenden, Electing the Pope in Early Modern Italy, 1450–1700 (Oxford: Oxford University Press, 2017), 4–8. See also, for the complexity of institutional and personal relationships in curial Rome, including within the college of cardinals, Gianvittorio Signorotto and Maria Antonietta Visceglia, eds., Court and Politics in Papal Rome, 1492– 1700 (Cambridge: Cambridge University Press, 2002).

Exposition of the Rule of the Poor Sisters of Saint Clare 287 Third, the election must be legitimate: that is, the person elected must be worthy, sufficient, and suitable; she must not be liable to rejection because of some objection that might be raised; and she must love God and seek the salvation of the souls entrusted to her. The second commandment is that the nuns should promptly arrange for the presence of a general or provincial minister to inform them concerning the values of harmony and the common good that should characterize such elections. On that day it is sufficient that the visitator—either the provincial vicar, if he is available, or otherwise another delegated by that vicar—take the place of the aforesaid general or provincial minister. The third commandment is that no one can be elected if she is not professed, which is stated explicitly, as the words of the Rule are clear and evident that “obedience is not owed to one who is not professed.”32 The fourth commandment is that after the death of the abbess, another should be elected; that is to say, it should be done as quickly as possible, so that the flock is not left abandoned without a shepherd. The fifth commandment is that, if the abbess is not capable and sufficient, the aforesaid sisters, as prescribed above, should as quickly as possible elect another abbess. The sixth commandment is that she who is elected should diligently exercise her office, in such a way that, with holiness and justice, she can joyfully render to God a report on the flock entrusted to her. The seventh commandment is that this abbess should strive to lead more by her virtue and holy behavior than on account of her lofty office. In this way, moved by her example, the sisters will obey her more for the love of God than out of fear. The eighth commandment is that the aforesaid abbess should not permit herself to love one sister more than another, so that her preference for one does not generate scandal among the other sisters. The ninth commandment is that the abbess should console those of her fellow nuns who are afflicted, troubled, and tempted. The tenth commandment is that she should serve as a great refuge, that is, a source of comfort and renewal to the troubled; for if she provides salutary remedies—that is, good exhortations concerning impatience and temptations—no cause for desperation will arise in those who are ill or weak. The eleventh commandment is that she should treat all the sisters the same in all things, so that they may flourish. The twelfth commandment is that her vicaress likewise must serve the community.33 32. Clare of Assisi, Rule, 215. 33. vicaress: a sister chosen by the abbess to serve as her assistant.

288 CAMILLA BATTISTA DA VARANO The thirteenth commandment is that the abbess, at least once per week, should hold a chapter34 in which she, along with the other sisters, humbly accuse themselves of their common and public sins and shortcomings. The fourteenth commandment is that in chapter the abbess should confer with all the sisters concerning things that are to be handled for the utility and good order of the monastery. The fifteenth commandment is that the monastery should not to take on any substantial debt without the common consent of all the sisters, and only out of pressing need, such as the need to provide care for the ill, or clothing for the sisters, or perhaps during a period of famine to procure necessary food. And if the sisters face such necessity, the abbess should have the procurator of the monastery contract that debt. The sixteenth commandment is that the abbess and the sisters shall not permit anything to be deposited in the monastery. That is, they are not to take the goods of any person for safekeeping in the monastery, so that no scandals arise because of the rumors or lawsuits that can sometimes arise, and so that they not run the risk of any disgrace. The seventeenth commandment is that whoever holds an office in the monastery should be elected by all the sisters of the monastery. The eighteenth commandment is that at least eight of the most discreet sisters in the whole convent be elected to provide the abbess with necessary advice. The nineteenth commandment is directed to the abbess: that she should always consult the aforementioned discreet sisters and follow their advice in those matters required by their form of life. The twentieth and final commandment is that whenever it seems useful and necessary to the sisters to remove or cancel any of the officials or discreets and to elect another in her place, they should do so. But it seems to me, and in my opinion, it would be good if the abbess, as well as the officials and discreet sisters, were changed after an interval of a certain time—perhaps every three years, or some other longer or shorter time as seems more useful for the common good of the whole community and for welfare of souls. Moreover, the number of discreet sisters can be larger than was said above, as it seems best to the abbess and to the sisters. Chapter 5: On Silence The fifth chapter, concerning silence, consists of sixteen commandments. The first commandment is that from the hour of compline until terce, the sisters shall maintain silence, except for those who serve outside of the monastery; and by the hour of compline is meant the twenty-fourth hour of the day.35 34. chapter: a plenary gathering of all the choir nuns. 35. Compline, the final canonical hour, was—and is—said at about the time of retiring, anytime from sundown until around 10 PM. This might vary in any given monastery based on the time of year and on the principal work done by the nuns or monks who lived there. The notion that this would be the

Exposition of the Rule of the Poor Sisters of Saint Clare 289 The second commandment is that one must observe silence continuously in the church and in the dormitory. The third commandment is that in the refectory, one ought to be silent for so long as the sisters are eating, and this applies also to the second table.36 But clearly it is permitted to speak briefly, in a low voice, at any time about necessary matters. The fourth commandment is that none of the sisters may speak to any person in the parlor or at the grate without permission of the abbess or of her vicar.37 The fifth commandment is that even when permission has been given to speak in the parlor, no one should presume to speak except in the presence of two sisters who understand what it being said. The sixth commandment is that no one may presume to go to the grate without at least three companions assigned by the abbess or by her vicar and chosen from among the discreet sisters elected for the counsel and direction of the abbess. The seventh commandment is directed to the abbess and to the vicar, who must observe the same practice when they wish to speak with anyone. The eighth commandment is that permission to speak at the grate should be granted only rarely. And since the Rule does not make at this point any mention of the wheel,38 let it be known that two sisters should always be placed as guardians of the wheel, where they can respond together, or taking turns one at twenty-fourth hour of the day is biblical; as implied in Genesis 1:2–5, for instance, a new day begins at sundown. From thence (about 6PM), twelve hours of night would be followed by twelve hours of daylight, beginning around 6AM. Silence, according to this reading of the Rule, would end with the third canonical hour, known as “terce,” usually said around 9AM. For two modern reflections on the exegetical complexities of the matter—one from a professor and former chancellor of the Jewish Theological Seminary, and another from a Seventh Day Adventist journal—see Ismar Schorsch, “The Day Begins with Night,” October 25, 1997, at JTS Torah, ; and J. Amanda McGuire, “Evening or Morning, When Does the Biblical Day Begin?” Andrews University Seminary Studies 46, no. 2 (2008): 201–14. 36. The “second table” in the monastic tradition is where those who served the meal at the “first table” ate after the others were finished. Absolutely necessary words in such a context might relate to the service of the food. 37. In the history of early modern convent life—both before and after the legislation of the Council of Trent (1545–1563) that dictated ostensibly unbending rules for strict enclosure of convents—access to the parlor and to the grate, and the propriety of conversations held there were among the most hotly contested issues for nuns and those who sought to control them. Attempts to limit that access and those conversations were not especially effective. See, for instance, Sharon T. Strocchia, Nuns and Nunneries in Renaissance Florence (Baltimore, MD: Johns Hopkins University Press, 2009), ix–xii, 152–90. 38. the wheel (la rota): a small revolving compartment into which items could be placed and passed to someone on the inside without that person having to meet the bearer of the item from the outside. They are common still today in cloistered monasteries and were used even within rigorous monastic

290 CAMILLA BATTISTA DA VARANO a time as needed, to whoever comes there. But the wheel should be placed and arranged in such a way that those who are inside cannot see anything outside, nor can those on the outside see within, and so that no person can by it enter or exit. The ninth commandment is that no sister shall be permitted to speak to anyone at the door. The tenth commandment is that a curtain that must not be removed should be placed over the grate on the inside. The eleventh commandment is that the window of the grate be well-protected and closed with a wooden door and with bolts and fittings of iron, plus padlocks with two keys, so that it may be securely locked. The twelfth commandment is that one of the said keys shall be kept by the abbess, and the other by the sacristan. The thirteenth commandment is that the aforesaid window will always be closed, except when the divine office is being celebrated and for the reasons explained above. The fourteenth commandment is that none of the sisters may in any way presume to speak to anyone before the rising of the sun, nor in the evening after sunset. The fifteenth commandment is that the curtain over the grate in the parlor should never be raised. The sixteenth commandment is that during the forty days of Saint Martin and during the greater forty days,39 no sister may ever speak in the parlor, except to a priest in order to confess or for some reason of manifest necessity. But if it is ever necessary that a sister has to speak with someone other than a priest, she should place herself in the providential care of the abbess or of her vicar, always observing the guidelines for speaking given above. And you, sisters, as brides of Christ, must know that silence combined with true patience is the most perfect armor for attaining victory against the demons of hell; and it is a well-guarded chamber for safekeeping all the virtues, a ship well-fitted to reliably transport goods, and a thick, sturdy wall to defend the city at peace, which is the spiritual edifice and all good works. Be silent then, sisters, and rejoice, because, as Isaiah says in the thirty-second chapter, “silence will bring justice, peace, and security forever.”40 environments to pass meals and other necessities to hermits living in an individual cell within a larger monastery, such as in Carthusian charterhouses. 39. The “forty days of Saint Martin” is a reference to Advent, which from the fourth century and throughout Varano’s lifetime began on the feast of St. Martin of Tours (11 November); it was sometimes referred to as “St. Martin’s Lent” and often observed as a time of fasting. The “greater forty days” is a reference to Lent as it is commonly known, the forty days of penitence and fasting between Ash Wednesday and Easter Sunday. 40. Cf. Isaiah 32:17, freely modified, and quoted in Italian, not in the Vulgate Latin as Varano generally does. Furthermore, she inverts the meaning of the passage, making silence the cause, and not

Exposition of the Rule of the Poor Sisters of Saint Clare 291 Chapter 6: On Not Owning Property The sixth chapter, barring the sisters from owning property, consists of two commandments. The first commandment is that the abbess and the sisters may not acquire possessions or any kind of property by their own action or through an intermediary. Nor may the monastery hold any kind of property except only as much land as may be required for the security and seclusion of the monastery. The second commandment is that such land close by the monastery is not to be worked except as a garden to supply what is necessary for the sisters who live in the monastery.41 Chapter 7: On Work The seventh chapter, on work, consists of five commandments. The first commandment is that the sisters to whom God has granted the grace to be able to work should from the hour of terce not remain idle but work faithfully and devotedly in duties that advance virtue and the common good. Wherefore note that the intention of Saint Francis and of Saint Clare was to banish idleness, because idleness encourages much wickedness. Thus the labor should not involve anything improper or foolish and not suited to the religious life. The second commandment is that the sisters may not, in order to work, desist from prayer and spiritual devotion, to which all our human powers should be devoted. The third commandment is that all the work to which the sisters put their hands should be assigned in the chapter by the abbess or the vicar in the presence of all. And this seems reasonable, in that the abbess, as the mother of all, is responsible for them and must give before God a full account of all that goes on. And this is properly called “life in common,” that all community affairs are presided over by the mother superior. The fourth commandment is that if anyone gives alms for the needs of the sisters, in the same way the disposition of those alms must be assigned to the abbess or her vicar, who are, likewise, required to notify the chapter, so that all can in common, on account of the said alms, say prayers for their benefactors. The fifth commandment is that all the things that come to the hand of the aforesaid abbess or vicar, as advised by the discreet sisters regarding the common good, must faithfully and with discretion be distributed among the sisters so that each is provided for as their needs and condition require. the result, of righteousness. In this paean to silence, Varano digresses well beyond the parameters of Clare’s text; cf. Clare of Assisi, Rule, 217–18. 41. except as a garden: that is to say, the land is not to be farmed for profit but only for immediate use. In contrast to the preceding chapter, Varano’s treatment of poverty is notably terser than that found in Clare’s Rule.

292 CAMILLA BATTISTA DA VARANO Chapter 8: Let Them Possess Nothing42 The eighth chapter, that the sisters are not to take possession of anything, and concerning sisters who are ill, consists of twelve commandments. And the first commandment is that the sisters shall not take possession of anything, neither houses, nor land, nor anything else. The second commandment is that they ought to seek alms confidently, serving God in poverty and humility. The third commandment is that it is not permitted for any sister to send letters out from the convent. The fourth commandment is that neither may they receive any letter. The fifth commandment is that the sisters cannot give anything out from the monastery without permission of the abbess. The sixth commandment is that no sister may is permitted to have or keep anything that was not given her by the abbess. The seventh commandment is that if anything was sent to any sister as a special alms by her relatives or by other persons, and for a proper reason, the abbess ought to discreetly let her have it and keep it, because she is in need. Otherwise, in charity she would need to distribute those alms among all the sisters, although alms in cash ought to be distributed among the needy sisters by the mother abbess as advised by the discreet sisters. The eighth commandment is that both food and drink and other necessities are to be given to sisters who are sick by the abbess and the other sisters, according to what is possible for that monastery; and they are to be aided with solicitous mercy and love, for all are obliged to provide for and to serve the sick sisters, just as each one would wish to be served if she were ill. The ninth commandment is that if the necessity of one sister is clear and noted, all of the other sisters should try diligently to offer her every possible loving assistance in word and deed so as to nourish their spiritual sister, with regard to both matters of the soul and of the body. The tenth commandment is that sisters who are sick must lie on sacks of straw, but they may have feather pillows and also woolen socks and also quilts, if they have need of them. And the sick sisters may respond briefly with some good words when they are visited by other persons, for it is understood that may also be visited by secular persons who may be permitted to enter the monastery. Nonetheless I, after reflection, admonish and exhort those who are ill not to speak with anyone not described above. I think also that with the advice of the discreet sisters, the abbess may permit them to wear woolen socks during the winter season in cold regions, and also to use feather pillows, if it seems to her that their condition requires it. 42. The title for Chapter 8 is the Latin phrase quod nihil sibi approprient which is given here in translation. Its distinctiveness reflects the importance of this principle to the Franciscan and Clarist orders.

Exposition of the Rule of the Poor Sisters of Saint Clare 293 The eleventh commandment is that the healthy sisters, with the permission of the abbess, may only converse with those who come into the monastery to visit the infirm in the presence and with the knowledge of two of the discreet sisters who will be assigned to them by the abbess or her vicar. The twelfth commandment is that the abbess and her vicar are also obligated to strictly observe the aforesaid forms and practices about speaking. Chapter 9: On the Penance to Be Imposed on the Sisters The ninth chapter, on the penance that may be imposed on the sisters, consists of thirteen commandments. The first commandment is that the sister who sins mortally, having been admonished two or three times, if she does not amend her ways, for as many days as she remains contumacious she is to have only bread and water to eat and drink on the floor in the refectory in view of all the other sisters. And she also may be obligated to a graver punishment as the abbess sees fit. The second commandment is that for so long as that sister perseveres in contumacy, the abbess and the sisters should pray to God, asking that he illumine and incline her heart to repentance. The third commandment is that the abbess and the sisters not become disturbed or angry over anyone’s sin; for this is faulty anger and agitation, whereas anger proceeding from zeal for justice is a praiseworthy virtue. The fourth commandment is that any sister who causes disturbance or scandal to another should immediately, even before the next hour of prayer, not only throw herself humbly to the ground at the feet of the sister who has been injured, asking pardon, but she should also ask that sister to intercede for her with God, that he might pardon her. The fifth commandment is that the injured sister shall freely forgive and pardon every injury done to her when the other requests that forgiveness, as described above. The sixth commandment is that the sisters who work outside of the monastery must not remain outside for a long period, except in the case of manifest necessity. The seventh commandment is that the aforesaid service sisters should go about with great decorum. The eighth commandment is that these aforementioned service sisters should speak rarely and very little, so that anyone seeing them will approve. The ninth commandment is that these sisters refrain from consorting or conversing with anyone. The tenth commandment is that they not become too close to any man or woman, so that no rumor or scandal should arise on that account. The eleventh commandment is that these service sisters dare not repeat in the monastery the idle talk that is heard in the outside world.

294 CAMILLA BATTISTA DA VARANO The twelfth commandment is that, with regard to whatever is done or said in the world, these service sisters not reveal anything from outside the monastery that can arouse scandal. The thirteenth and final commandment is directed to the abbess: that with the advice of the discreet sisters, she should impose penance on anyone who sins habitually in these matters. Chapter 10: On the Admonition and Correction of the Sisters The tenth chapter, concerning the admonition and correction of the sisters, consists of seven commandments. The first commandment is directed to the abbess, who should visit, admonish, and correct the sisters; which is to say that she should admonish them not to sin and encourage them to live properly according to the Rule. And like a vigilant pastor, she must diligently inform herself about the life and behavior of the sisters. And if she finds any one of them to be guilty, she must correct her gently and with charity. And this abbess should live in such a manner that she is a good example to the others, since it is written that “the man who is placed in charge of the care of others must himself demonstrate how others should live together in the house of the Lord.”43 The second commandment is that the abbess must not order the sisters to do anything harmful to their soul or contrary to the rules of their profession. The third commandment is directed to the sisters, who should steadfastly obey the abbess in all things that they have promised God to observe, and that are not harmful to their soul or contrary to their profession, understanding that they are not obeying a mere woman, but rather our Lord Jesus Christ and his glorious Mother. The fourth commandment is that the abbess should converse in a familiar way with the sisters, listening patiently and responding with discretion and kindness, not thinking of herself as a great lady but as handmaid, because she, like them, is a servant of Christ.44 And so, as his servant in matters both corporal and spiritual, she should serve as best she can all the handmaids who serve in the house of the Lord. The fifth commandment. With regard to the preceding recommendation that the abbess offer words of admonition and consolation, it should also be said that all must guard against any expressions of pride, vainglory, envy, avarice, denigration, grumbling, dissension, and division, which have the effect of mortal sin. Therefore, care must be taken to avoid such behavior, which is to be strictly prohibited. 43. The source of this quotation has not been identified. 44. great lady: translating madonna, signifying a woman of high status, or as Boccanera writes, a padrona, or patron; Opere spirituali, 292.

Exposition of the Rule of the Poor Sisters of Saint Clare 295 The sixth commandment is that the sisters should diligently preserve true affection among themselves and unity with one another, because love is the key to perfection. And this is to say that the sisters should love one another as Christ loved us and gave himself for us as an offering and sacrifice to God in the odor of sanctity. Hence, as the apostle Paul says, the one who loves another has fulfilled the law, and love does no wrong to a neighbor, therefore, love is the fulfilling of the law.45 For in this word “love” are universally contained all the commandments, both affirmative and negative. Thus the same apostle says, the goal of the commandment is love from a pure heart:46 that is, a heart without error; and a good conscience, that is, one without rancor or reproach; and a lively faith, that is, a faith that is not indolent. For all must demonstrate their faith by their works, since faith without works has been pronounced dead.47 You must, therefore, to fulfill the law of Christ, love and support, and join together in love, cherishing each other. The seventh commandment concerns instructions that tend to become prohibitions, going beyond what God has decreed and beyond the reasonable requirement of obedience. Knowledge, for instance, although it is a gift of the Holy Spirit, should not be pursued more than is pleasing to God. Accordingly, Saint Francis admonished his friars and sisters not to seek, out of curiosity and presumption, to study letters48 beyond what is required by divine and natural law, which is determined by the superior to whom the sisters faithfully have given themselves, as if to God, as subjects. And while it may be that those who do not know letters may be forbidden to learn them, yet they are not forbidden to learn if their superiors command them to do so. For since the Holy Spirit is bestowed upon all persons according to their particular condition, so by the Spirit some are granted the capacity for wisdom, that is, the understanding of eternal things; and others are granted the capacity for knowledge, that is, the understanding of earthly things;49 and we who lack that subtle understanding of worldly things may yet be saved. Wherefore one who has no knowledge of letters need not learn them, but should strive before all else to seek to possess the spirit of the Lord and of his holy works. Pray always to God with a pure heart and be humble and patient in tribulation and infirmity. And we should love those who persecute us, and those who reproach and rebuke us, because the Lord says: Blessed are those who are persecuted 45. Romans 13:8, 13:10. See also Matthew 22:34–40. 46. 1 Timothy 1:5, freely translated from the Vulgate. 47. Cf. James 2:17: “So faith by itself, if it has no works, is dead.” 48. study letters: In this era, the phrase “to study letters” or “learn letters” (imparar lettere, in Varano’s dialect) can range in meaning from “to learn to read” to “to study literature,” that is, to master the written texts, in multiple disciplines, that can be read. 49. Wisdom (sapientia) and knowledge (scientia) are the terms commonly used in this era to distinguish theological and metaphysical from empirical mental operations.

296 CAMILLA BATTISTA DA VARANO for the sake of righteousness—that is, for the truth—for theirs is the kingdom of heaven.50 But the one who endures to the end will be saved.51 All the things that have been said are necessary for a person to be saved, because as the prince of the apostles says, it is through many tribulations that we must enter the kingdom of God.52 For patience is surely necessary; as the Lord said, “by your patience you will gain your souls,” for every adversity that is endured will be rewarded.53 But in this present life every adversity is felt as painful and not pleasant; yet those who accept such adversities will reap the bountiful fruit of justice. Be patient, therefore, sisters and daughters until the coming of the Lord. See how the worker in the field patiently awaits the good fruit from the earth until that time comes when it can be his. Likewise you should be patient and strengthen your hearts, because the coming of the Lord draws near. Chapter 11: On the Doorkeeper The eleventh chapter, concerning the doorkeeper, consists of ten commandments. The first commandment concerns the qualifications required of the doorkeeper. She must be of mature comportment, discreet, and of a fitting age. In my view, an age of more than forty years would be proper for this position. But the abbess and the sisters should exercise their discretion in judging the maturity, age, and discretion of both the doorkeeper and her companion. The second commandment concerns the office of the said doorkeeper: that is, that she remain available in an open cell without a door during the day. The third commandment concerns the doorkeeper’s companion, whose qualifications should be like those of the doorkeeper, and who should be as wellsuited for the position as possible, so that she can perform all necessary tasks and stand in for the doorkeeper in all respects. The fourth commandment concerns the door, which ideally should be fitted out with two different locks and iron bolts. The fifth commandment concerns the keys. Above all, the two keys used to lock the door at night should be kept separately, one by the abbess and the other by the doorkeeper. And, as I said above, the keys must be different, so that both are needed to unlock the door.

50. Matthew 5:10. 51. Matthew 10:22; Mark 13:13. 52. Even though Varano nods to the “prince” of apostles, generally understood to be Peter, this quotation appears in Acts 14:22 (Vulgate Acts 14:21), which reports the message of Paul and Barnabas in Antioch and Iconium. Translated from the Vulgate which has tribulationes, as in Varano’s text (tribulazione), where most English translations read “persecutions,” “troubles,” or “hardships.” 53. Luke 21:19, Varano quoting the Italian, rather than Latin text.

Exposition of the Rule of the Poor Sisters of Saint Clare 297 The sixth commandment is that the door should always be kept locked, during the day with at least one key, and that it never be left unguarded, since there will occur necessary instances when it must be opened. But at night the door must always be locked by two different keys as has been said. And also to be observed is what follows in the Rule, which is that “the door should never be left open, and if it must be opened, then it should be opened as little as possible.” The seventh commandment is that the door must never be opened to anyone who seeks entry unless that person has permission from the pope or, according to the Rule, from a lord cardinal.54 And no less is decreed by the Extravagantes of the Holy See.55 For Pope Gregory IX, from Ostia, the protector of Saint Francis, prohibited all persons from entering a monastery except those permitted by the Rule on pain of an ipso facto sentence of excommunication.56 Later, Pope Martin V forbade cardinals, generals and provincials from granting anyone permission to enter who was not permitted to do so under the Rule where mention is made of those who may be allowed to enter.57 And our lord Pope Eugenius IV similarly issued the Extravagante on pain of excommunication (reserving to himself and to the Apostolic See the authority to be able to absolve from it) with regard to both the nuns who had admitted anyone, and to those who been admitted, except those explicitly named in the Rule or those who actually had been given permission to

54. Almost certainly this was a reference to the “cardinal protector” of the Order of St. Clare, as opposed to a reference to any member of the college of cardinals. 55. It is difficult to determine exactly to what papal legislation Varano refers here. The history of papal decretals not contained in such compilations of canon law as Gratian’s Decretum (twelfth century) but which are considered to have a special authority, is complex. Furthermore, Varano refers to Pope Gregory IX who, in 1234, published an “additional collection” (Collectio extra) of one such set of decretals. The reference to Gregory, who played a key role in the history of the Franciscan order, suggests that it might have been just his Collectio that she had in mind. The term Extravagantes today is applied to the Extravagantes Joannis XXII and to the Extravagantes communes, both of which were in canon law compilations in Varano’s time. On the history of canon law, see especially Atria A. Larson, “Popes and Canon Law,” and Atria A. Larson and Keith Sisson, “Papal Decretals,” both in Keith Sisson and Atria A. Larson, eds., A Companion to the Medieval Papacy: Growth of an Ideology and Institution (Leiden: Brill, 2016), 133–57; 158–73. 56. Excommunication: Varano writes escommunicazione de lata sentenzia, or “excommunication of the sentence already passed,” an automatic application. Gregory IX (1227–1241; Ugolino, count of Segni) had been bishop of Ostia before his pontifical election, hence called “Ostiense,” from Ostia. He was a friend of both Francis and Dominic, favored their religious orders, and also protected Clare and her followers. 57. Martin V (1417–1431; Oddone Colonna) was from an old Roman family that had produced many cardinals for the church. Despite his support for an anti-pope like John XXIII, he was elected sole pope at the Council of Constance to end the Great Western Schism. Varano uses in this passage terms (e.g., the verb veto, vetui, vetitum, the noun introito) that often appear in Latin ecclesiastical works, but not elsewhere in her writings.

298 CAMILLA BATTISTA DA VARANO enter by the Apostolic See.58 But which persons may be permitted to enter at suitable times was settled by Pope Urban IV where he says: The doctor, in the case of some grave illness, and the mason, when necessity demands it, are exempted from the aforesaid rule on nonentry. These cannot be admitted without a designated, virtuous companion from the household of the monastery. And they are not to be separated, the one from the other, while they are inside. And it is possible to allow entry, also when necessity demands, to those persons needed because of fire or breakdown or some other danger or disruption, in order to defend and protect the monastery. All such persons must immediately be sent away when their mission is accomplished and the imminent need is satisfied. But no outside person shall be permitted to eat or sleep within the monastic enclosure.59 The eighth commandment is that when it is plainly necessary for any outsider to enter, that person cannot be admitted before sunrise, nor remain after the sun has set. The ninth commandment is that, if anyone is admitted for some necessary work, then the abbess shall promptly and with diligence delegate sufficient and suitable sisters to the door, who are not to open it on any account except to those persons who were assigned the work, and to no others. The tenth commandment is that at the time when anyone needs to enter the monastery, all the sisters must diligently ensure that they cannot by seen by those who entered. Exceptions for reasons of health are understood, including the need to attend to those who are ill, who must go to the doctor or be given medical treatment; and also excepted are the aides and nurses of the sick, and the doorkeeper who opens the door and accompanies them to the patient’s bedside; and also excepted are other sisters as designated in these cases by the abbess or by her vicar. And since they must abstain from anything improper, they all must take care to resist the temptation of curiosity and look at outsiders. Because, as blessed 58. Eugenius IV (1431–1447; Gabriele Condulmier) was one of the many popes who hoped to reform the Franciscans by healing the split between the Conventual and Observant wings. His 1446 bull Ut sacra minorum was designed to accomplish the reunion, but it failed. When Varano mentions “the Extravagante” of Eugenius IV, she undoubtedly refers to a decretal issued during his administration, likely this 1446 bull. 59. Urban IV (1261–1264; Jacques Pantaléon), born c. 1195, was bishop of Verdun (1253–1255) and Patriarch of Jerusalem (1255–1261) before his election to the papacy, but not a member of the college of cardinals. Varano quotes from Urban’s Rule for the Order of St. Clare, October 18, 1263, rule #18. The Latin text is found in Aleksander Horowski, “La legislazione per le Clarisse del 1263: La regola di Urbano IV, le lettere di Giovanni Gaetano Orsini e di San Bonaventura,” Collectanea franciscana 87 (2017): 65–157, at 107–37.

Exposition of the Rule of the Poor Sisters of Saint Clare 299 Jerome says, “it is not permissible to look at what is not to be desired.”60 This being so, the handmaids and servants of Christ must consider the face of a man to be as lethal as the eye of a basilisk. In sum, both the abbess and the sisters must diligently and attentively avoid admitting any man or woman except as noted above, if they dread—and wish to escape—the pitfall of excommunication. Chapter 12: On the Visitator and the Chaplain The twelfth and final chapter, concerning the visitator, the chaplain, and others, consists of six commandments. The first commandment is that the sisters should always have a capable, decent, and learned visitator, of good character, from the Order of Friars Minor. The second commandment is directed to that visitator. When he comes to visit, he should remain in a public place when he needs to speak with one of the sisters concerning matters pertinent to the duties of visitation, so that he can be seen by the others according to what to him seems most suitable. But I admonish, advise, and—in so far as I am able—charge and direct that the visitation be done diligently and with charity, without entering into the monastery, that is, only up to the grate, save perhaps if there were need to incarcerate someone and there was no way or method of doing so unless the visitator entered. And if it happens that this need arises, then the visitator and his companion must put on a surplice and not leave each other’s side, comporting themselves with all exemplary modesty and propriety, dispatching what has to be done concerning the aforesaid matter. But in any other case where it is found that someone deserves correction, the visitator has to correct her, and impose the penance, at the grate. And if necessary, he may lift the curtain from the grate; but for no other reason should the said curtain ever be lifted. And the visitation is to be done only once per year with all due diligence and fear of God, and with suitable modesty; and thereafter, as swiftly and expeditiously as possible. And none of the sisters committed to my care shall dare to send letters to any friar or any other person, nor receive any letter sent to them, if such letters are not first presented to the abbess or to her vicar, who should read them carefully, in the presence of, and with the knowledge of at least two of the discreet sisters in the convent. And no sister may presume to offer or send any gift, nor to receive any, without the permission of the abbess or her vicar. And neither may any sister presume to undertake any work of embroidery or sewing or the like for any friar 60. The words here attributed to St. Jerome (c. 347–420) have not been identified, although the sentiment expressed is certainly consistent with his views. When Alfonso de’ Liguori (1696–1787) analyzed a nearly identical phrase in a devotional text for religious women, he attributed it to numerous patristic authors, including Jerome, but also Gregory the Great and Augustine. See Liguori, La vera sposa di Gesù Cristo, cioè la monaca santa per mezzo delle virtù proprie d’una religiosa, 2 vols. (Bassano: Remondini di Venezia, 1781), 1:175–76.

300 CAMILLA BATTISTA DA VARANO of our order, nor for any secular person, without permission from the abbess or her vicar. Moreover, no one should presume to speak with any friar of our order concerning any matter, except in the presence of the vicar of the visitator at the time of the visitation, or in the actual presence of the confessor of the aforementioned discreet present and knowledgeable nuns and their properly designated companions. And anyone who does the contrary should be sharply chastised and punished. The fourth commandment61 is that, according to the Rule, the chaplain should not presume to enter the monastery without a companion. This should be understood as meaning that in this case the chaplain is himself also the confessor. But in the convents that have a secular priest for a chaplain, or one from another religious order, he should not be the confessor of the nuns; nor should that chaplain enter the convent, except perhaps in the case of fire or for one of those causes or accidents described above. But when the confessor is a Friar Minor, then he may enter the monastery in a case of extreme necessity, or because, due to illness, someone needs the confessor to enter. This confessor should enter with a suitable companion whom the vicar and the definitors will designate.62 The confessor and companion should be elected and delegated in the provincial congregation from among the oldest, most mature, long-tested, and most exemplary members of our family who are apt and suited for such a duty. Then both the confessor and the companion, when they enter the monastery, should be dressed [. . .]63 and surplices with amices, and with a stole, except for the companion who does not wear a stole.64 And the companion will always remain in the presence of the confessor, watching and noting that he dispatches his responsibilities as quickly as possible, distributing the sacraments and entrusting souls to God in the proper manner. But at no other time shall the confessor presume to enter the monastery, in that obsequies for those who have died and the solemnity of the Mass can be celebrated perfectly well in the external chapel. But to dig a grave or open and prepare a tomb, the abbess, or her vicar when she is absent, can easily arrange for worthy and suitable persons to conduct the burial.

61. There is no “third commandment” in the original. 62. Definitors, in the Franciscan tradition, are elected by the general chapter to assist the minister general in the government of the order. 63. The bracketed ellipsis marks a substantial gap in the manuscript MSC6, at fol. 83r, left by the copyist, and disrupting the sense of the sentence. 64. The amice (amito) is a white linen cloth worn about the neck and shoulders. The stole was typically worn only by priests, as a symbol of having taken up the yoke of Christ.

Exposition of the Rule of the Poor Sisters of Saint Clare 301 The fifth commandment is that the sisters should have and hold as their protector, corrector, and governor the lord cardinal who his holiness our lord pope will have appointed for the Friars Minor. The sixth commandment is that the aforesaid sisters, without hesitation, submit themselves at the foot of his holiness our lord pope and to the holy Roman Church. Established and grounded in the Catholic faith, may they imitate the poverty and humility of our Lord Jesus Christ and of his holy Mother, and of the holy gospel, as they have bound themselves to do. Dated at Perugia, the sixteenth of September,65 in the pontificate of our lord Pope Innocent IV. Therefore let no one, etc.66 Thanks be to God. Amen. Profession of Faith of Sister Battista I, Sister Battista, vow and promise to almighty God, to the glorious Virgin Mary, to Saint Peter, to Saint Paul, to Saint Francis, to Saint Clare, and to all the saints, and to you, reverend mother, to observe for all my life the Rule for the Poor Sisters of Saint Clare, given to her by Saint Francis and confirmed by Pope Innocent, living in obedience, without anything of my own, and in chastity observing enclosure following the modification of Pope Eugenius IV.67

65. sixteenth of September: the modern equivalent of the XVI Kalendas Octobris according to the Roman calendar; no date is given for the year. The date mirrors that of the confirmation of the Rule of St. Clare granted by Cardinal Rainaldo di Segni (1199–1261), the protector of the order, on September 16, 1252. Innocent IV (1243–1254), who often sent Segni on legation in Perugia and other locations in Lombardy, also confirmed the Rule by the bull Solet annuere on August 9, 1253. Segni succeeded Innocent IV as Pope Alexander IV (1254–1261). 66. Therefore let no one, etc.: Since approximately the mid-eleventh century, Nulli ergo etc. is the standard abbreviation for the conventional final paragraph in a papal bull. A sanctio, or prohibitive clause—the Nulli ergo—was followed by a second, penal clause opening with Si quis, which indicated that anyone presuming to obstruct or violate the order would incur the wrath of almighty God and the apostles Peter and Paul. See Reginald L. Poole, Lectures on the History of the Papal Chancery Down to the Time of Innocent III (Cambridge: Cambridge University Press, 1915), 45–46. For an example closer to Varano’s era, see Erik Van Mingroot, Sapientiae immarcessibilis: A Diplomatic and Comparative Study of the Bull of Foundation of the University of Louvain, December 9, 1425, trans. Angela Fritsen (Leuven: Leuven University Press, 1994), 199–201. 67. Boccanera writes (Opere spirituali, 302, note) that this is the monastic vow in the standard form with some variants, although not in her hand, made by Varano as Sister Battista and placed at the end of the manuscript of the Exposition.

CORRESPONDENCE

Letters Varano’s four extant letters follow, addressed to a sister vicar (1513); to her brother-in-law Muzio Colonna (1515); to the friar Giovanni da Fano (1521); and the doctor Battista Pucci (no date).1 The dated letters were all written during her later years when she held the position of abbess of Santa Maria Nova in Camerino. The translation is based on the editions of Giacomo Boccanera and Silvano Bracci (the latter omitting the third letter).2 All four letters appear here for the first time in English translation. The first and fourth letters—those to the sister vicar and doctor Battista Pucci—refer to earlier exchanges of correspondence, leading to the question: was it possible that someone who wrote so extensively, and with such frequent expressions of friendship and devotion, wrote only four letters across her literary career? It is unlikely. Bracci points to other letters Varano had written to which she alludes in her works; of these, however, there is no further trace.3 Many letters, clearly, have been lost. 1. Letter to a Sister Vicar (August 2, 1513) This brief letter, which had been composed in 1513, was found in Bologna’s Archepiscopal Archive only in 1942.4 It is uncertain who the recipient was, other than that she was a Franciscan convent superior, or where she lived. At the time the letter was written, she held the position of “vicar,” or representative of the abbess, at her convent. Might she have been in Urbino? Or perhaps in Bologna where the letter was found? Boccanera suggests that the sister was known to Varano, having numbered among the sisters at one of the monasteries where Varano had lived, probably the Clarist convent at Urbino that she entered in 1481. At the time the letter was written,Varano herself had long been the abbess of the convent of Santa Maria Nova in Camerino. In this letter to the sister vicar, Varano returns to some of her favorite themes: among them, self-abnegation, spiritual combat, mystical marriage, and the “fire of divine love.” It is, in fact, as Bracci aptly observes, a “miniature mystical treatise.”5

1. For the letters and Varano’s possible wider correspondence, see also the introduction to this volume at 41–44. 2. Boccanera, Opere spirituali, 335–57; Bracci, Autobiografia, 206–18. 3. Bracci, Autobiografia, 206. 4. Bologna, Archivio Arcivescovile, cod. n. 374–79, fols. 59r–60v; cf. Boccanera, Biografia e scritti, 113. It is published in Boccanera, Opere spirituali, 335–41; and Bracci, Autobiografia, 206–9. 5. Bracci, Autobiografia, 206.

305

306 CAMILLA BATTISTA DA VARANO • Camerino, August 2, 1513 Gracious Reverend Mother, I received the letters of your Reverence which were all so pleasant and welcome that it would be impossible for me by my pen to equal it. The warm charity, the gentle words that these letters contain show that your heart, my sweet sister, is more angelic than human, of heaven more than of earth. I thank the divine Majesty that he has made me worthy to be visited with such spiritual letters and sweet, angelic eloquence from his beloved servant and loving spouse whom—and God is my witness6—I have always loved and treasured in my heart. And that which I cannot do physically by means of this letter I will do mentally instead: that is, bowing down to the ground in reverence and humility, to clasp and embrace you as a dearly revered mother and sweet sister; and similarly I bow to and embrace the reverend mother abbess and all her spiritual daughters. I beseech you, my mother vicar, that you do in my name that which I cannot do because of my great distance from you; for I wish to be the handmaid, servant, and daughter of your entire holy community and sacred monastery. And while we are in this valley of tears and dangerous exile, let us strive, as much as our fragility permits, and aided by divine power, to conform ourselves to our glorious ruler and triumphal standard bearer, the crucified Christ Jesus. Blessed is the spiritual soul that adores the cross of the crucified Jesus! Not every cross is worthy and not all suffering is useful to win the prize of eternity. But the cross of the crucified Jesus, which he bequeathed to his elect, is always useful and meritorious; that is, to do good and endure evil. This is the life that the saints lead: doing good and bearing evil.7 We must fall in love with this holy cross if we wish to live in joy and die in certainty; because it is this cross that makes for us our nuptial garment and places on our head the crown of precious stones. This holy cross joins us to God in this world by grace and in the other by glory. It gives us a taste of eternal joy, of inner consolation. It brings us to eat and drink from the fountain of life, that is, at the loving breast of the crucified Jesus, within which is every good, and outside, every evil. Blessed is the servant and spouse of Christ who chooses this, his loving breast, as her perpetual cloister, since within it lies the burning furnace of the 6. Romans 1:9. 7. Delivered as a quotation, this statement is rather a commonplace. Savonarola, for example, included a similar phrase in notes for his Advent sermons in 1491 and 1492, reiterating a point made in another sermon on the book of Genesis, saying that for all true Christians it is evident that “living well is to do good and bear evil, and persevere.” See Armando F. Verde, “Fra Girolamo Savonarola e Lorenzo de’ Medici: Il quaresimale in S. Lorenzo del 1492,” Archivio Storico Italiano (Apr–Jun 1992): 493–605, esp. 504–5.

Letters 307 elemental fire of divine love. In this fire those who so desire can be burned, consumed, and reduced to the ashes of heartfelt mortification and incineration under God’s omnipotent hand, by which mental tranquility is born in the devout soul, the unending spiritual delight that the loving soul enjoys with her beloved spouse, Christ Jesus crucified. Within this divine and crucified breast is found the limitless ocean of divinity, eternally without beginning, middle, or end, for in him the whole fullness of deity dwells bodily.8 Here the devout spiritual soul can swim, bathe, wash, be cleansed, and be baptized as it wishes and desires, because these divine waters remove all filth and stain of sin and confer upon the soul an aroma and sweetness of seraphic love that the entire blessed Trinity delights in and enjoys. In this divine breast, loving and inflamed, lies the school of divine wisdom, which in silence teaches the right path, and teaches how to refuse the evil of sin and to choose the good of grace.9 It teaches us to be humble and meek and to return good for evil. Blessed is that soul who often finds herself in this school of divine wisdom, because in it she may read and study the learning and doctrine that worldly ignorance and foolishness cannot attain; but the soul that is pure and holy soul nurses this wisdom in the innermost depths of her heart, where it may confer grace both in times of evil and in the hour of necessity.10 Finally, my sweet and cherished sister, in this sacred and inflamed divine breast of the crucified Jesus lies that divine temple of his impassioned heart, where are offered up the ultimate sacrifice of the perfect gladiators: into which anyone who enters even once in his life with contrition, humility, and reverence has found full remission of sin and assured reception into eternal life, to which he who is the bridegroom of the church, Christ our God, may lead us and all sinners. In the monastery of Santa Maria Nova, Camerino, August 2, 1513. Written by your unworthy sister and daughter, Sister Battista da Varano, unworthy abbess, in Camerino. 2. Letter to Muzio Colonna (December 6, 1515) Varano addressed this letter of appeal on behalf of the citizens of Montecchio to her brother-in-law Muzio Colonna, who had married Varano’s half-sister Ginevra in 1506.11 In December 1515, when the letter was written, Muzio was 8. Colossians 2:9. 9. A pastiche of biblical fragments in the first phrase, followed in the second by a modified quotation of Isaiah 7:15. 10. Another pastiche of biblical fragments. 11. This letter, the only autograph manuscript of Varano’s to survive, is preserved in the Accademia Georgica of Treia (Macerata); published in Boccanera, Opere spirituali, 341–44; and Bracci, Autobiografia, 210–12. For historical context, see Boccanera, Opere spirituali, xxx–xxxii, 343; and Bracci, Autobiografia, 210.

308 CAMILLA BATTISTA DA VARANO in command of a mercenary force in the service of Spain and the kingdom of Naples, and loyal to the Sforza rulers of Milan. Following the French victory three months earlier (September 13–14, 1515) at the Battle of Marignano, just southeast of Milan, he and his troops descended southward through the Marches on their way toward Rome. Since Muzio had permission to quarter his troops en route in Montecchio (today Treia), the citizens feared a sack and appealed for help to Varano. Varano implores Muzio to restrain his troops from the brutal pillaging, savagery, and rape associated with Renaissance mercenaries, from which the residents of Montecchio had suffered on prior occasions.Varano’s letter is not to be understood, however, as a pacifist plea, as she also suggests that quartering the troops elsewhere, whatever the consequences, would be an acceptable alternative—there were “rich and opulent” towns nearby that could better bear the cost, or the injury, of a visiting mercenary force. Indeed, given her explanation of the generous alms the people of Montecchio had provided to the sisters of Camerino, there is a transactional tone throughout her explanation of the appeal. In the end, the letter reached Montecchio, but not Muzio Colonna himself. For some unknown reason he changed course with his forces and did not enter the town. He was killed by a cannonball the following October.12 • Camerino, December 6, 1515 To the most illustrious lord Muzio Colonna, her brother-in-law and esteemed brother. Or it may be left with his lieutenant. Most illustrious lord, my brother-in-law and esteemed brother, I place before you my due and heartfelt greetings. Having learned that your troops have to pass through the Marches, and specifically through Montecchio, I am writing the present letter, imploring and beseeching your lordship that out of the love that you bear for me, it will please you to order and command your men and forces that they not harass or molest in any way the inhabitants of Montecchio: first, because they have been much abused by other mercenary forces, and second, my lord, because they are very devoted to me. And if your lordship knew the benefits that I have personally received from the community of Montecchio,13 given freely without my asking, by your mercy and the love that you bear for me not only as a sister, but really as your mother, then without my begging you would show them this benevolence, that is to pass beyond Montecchio without allowing your forces to inflict any injury or damage. For there are other rich and opulent communities nearby Montecchio, where you 12. Boccanera, Opere spirituali, xxxi–xxxii; Bracci, Autobiografia, 210. 13. Varano refers to ample donations the people of Montecchio had made to her convent at Camerino.

Letters 309 will be able to lodge your troops comfortably. So grant me this favor, for it will be more pleasing to me than anything else that you could do for me in this world. I ask nothing else from your lordship. In the monastery of Santa Maria Nova, Camerino, December 6, 1515. Your sister-in-law and sister, Sister Battista da Varano, unworthy abbess, by her own hand. 3. Letter to Friar Giovanni da Fano (April 23, 1521) No manuscript of this letter, which first appeared in Matteo Pascucci’s 1680 printed edition of Varano’s writings,14 is known to exist. Silvano Bracci omitted the letter from his Italian translation of her works, but it appears in Boccanera’s edition, which is the base text for the present translation.15 The letter is unusual among Varano’s works, for it is entirely in Latin. Varano seeks in this letter to comfort the addressee, Giovanni da Fano, at the conclusion of his first term (1518–1521) as provincial minister of the Observant Franciscans in the Marches. A firmly orthodox interpreter of Franciscanism, da Fano aroused the opposition of some of his subjects who sought to relax adherence to the Rule.16 He has done the right thing, Varano writes, and will triumph in the end. Likening da Fano to the suffering Babylonian exiles described in Psalm 137 (Vulgate 136), Varano assures him that his approach to governing the province was appropriate and properly motivated. She praises him as the protector of the elect, and his opponents as persecutors who sought, unsuccessfully, to strip him of his dignity and honor. She likens his efforts to a harsh medicine that must be taken because it is conducive to spiritual health, and deems the deeds of his opponents counter-productive, for their actual outcome will be to weave for him an “immortal garment.” Along with this imagery that links to her themes of spiritual combat and unwavering dedication to duty, she closes her letter with her usual self-denigratory language: she is his “unworthy daughter” and a “worthless handmaid.” • 14. Pascucci, Vita della beata Battista Varani, 141. 15. Boccanera, Opere spirituali, 345–50. See for Giovanni da Fano and the first printed edition of the letter, Boccanera, Biografia e scritti, 84–85, and Boccanera, Opere spirituali, xxxii–xxxv. 16. For the opposition da Fano faced during his first term as provincial minister, see Boccanera, Opere spirituali, 347. There also Boccanera tells of the sharper opposition da Fano met with during his second term in that office (1524–1527). Several opponents split from the order—Matteo da Baschi, Ludovico Tenaglia, and Raffaele Tenaglia—to found the Order of the Friars Minor Capuchins (Capuccini). Varano’s sister-in-law, duchess Caterina Cibo-Varano, supported the breakaways and, in 1527, helped them obtain papal recognition from her relative, Pope Clement VII. Da Fano himself, ironically, entered the Capuchin Order in 1534, persuaded that it embodied the real spirit of St. Francis.

310 CAMILLA BATTISTA DA VARANO Camerino, April 23, 1521 Reverend father in Christ Jesus, cherished Friar Giovanni Pigli, of the Order of Friars Minor of the Observance, worthy herald of the divine Word.17 JESUS By the rivers of Babylon—there we sat down and there we wept when we remembered Zion.18 These are the words of the cantor of the Holy Spirit19 for the consolation of the afflicted. Beloved and reverend lord father, these words perfectly describe the tribulations and persecutions you are facing, in my lowly judgment. For the elect rest and repose by the rivers of Babylon, while the impious reprobates and sinners, in contrast, are drowned in Babylon’s waters. You, therefore, noble and illustrious soul, who numbers among the company of the elect, rested and reposed above the rivers of Babylon—that is, over troubled waters—in the hope of the resurrection of your innocence and virtue; you rested and reposed, that is, in God, your salvation, who is the defender and protector of the innocence of his elect. The defamers and detractors of your Reverence are drowned in the abyss of their confusion and loquacity. Always, beloved father, shadows go before the dawn and the rising sun. So also, after mountains are traversed, there await beautiful, delightful, flowering meadows. That heavenly physician who hung on the cross for the salvation of humankind dispenses joy and happiness to his elect who have endured the flood of persecution and adversity. And after the shedding of tears, the elect learn, in the school of the crucified humanity of Christ, to laugh as do the angels—just as he who is ill, imbibing with wrinkled brow a terrestrial medicine, soon after rejoices greatly, having recovered his bodily health. Often a lover pretends to be pious, so that we are embittered, and he alone appears sweet and desirable. O sweet Jesus, O ineffable love, how sweet and delightful are your works to the soul who seeks you, to the soul who loves you without fraud or dissimulation, to the soul which with all its passion rests impassioned on the breast of your crucified humanity, where the whole fullness of deity dwells bodily.20 Exult and rejoice, O daughter of Zion, O soul seeking God and beloved of God beyond measure, for those ignorant persecutors, those throwers of stones, 17. The family name of Giovanni da Fano was Pigli, sometimes appearing as Pili. 18. Psalm 137:1 (Vulgate 136:1). 19. cantor of the Holy Spirit: “cantor” or “singer”; these words are those of the “cantor” or “singer” who conveys the message of the Holy Spirit—that is, of the psalmist. 20. Colossians 2:9.

Letters 311 have placed on your head the crown of precious stones.21 And believing that they have despoiled your reverend paternity of your honor, dignity, and glory, they have in fact woven for you, while you are in this life, an immortal garment of honor and glorious fame. For gold that is tried and tested in the fire demonstrates the more clearly its value and worth. You, reverend father, were a precious lily blossom: then you bloomed, the leaves of your patience and virtue spreading out and emitting an odor of great sweetness through all the religious communities of the province of the Marches which, for three years, you ruled purely and piously,22 and as a wise, angelic leader, you governed the brothers and sisters in holiness and peace. All of us, your daughters, wept while you, beloved father, sat by the rivers of Babylon, while we recalled your kindness and sweetness, O Zion, O divine soul full of charity! Now, however, we exult and rejoice and give thanks forever to almighty God, who gave his strength to his servant B. [Benedetto da Sanginesio], and saved the child of his maidservant, that is, Io. [Giovanni da Fano].23 He showed me a sign of favor, so that those who hate you may see it and be put to shame, because you, Lord have helped him and comforted me.24 This letter, written in an inept womanly style, I have scribbled with an eager pen, so that your reverend paternity may have among his sacred writings a remembrance of me, to whom humbly and devoutly I commend myself and wholeheartedly seek your blessing. Farewell in him who is the true and perfect salvation of all who hope in him, to whom I ask you to pray for your daughter and servant. From the monastery of Santa Maria Nova, Camerino, April 23, 1521. Your unworthy daughter Sister Battista da Varano, abbess in the monastery, worthless handmaid of Christ Jesus. 4. Letter to Doctor Battista Pucci (no date) The scholarly consensus is that Varano wrote this letter although the date is unknown. As in other letters, Varano refers here to additional correspondence 21. crown of precious stones: Psalm 20:4 (Vulgate, freely translated). The English translation (NRSV, Psalm 21:3) is “crown of fine gold,” but Varano is clearly aligning the “throwers of stones” to the “crown of precious stones.” 22. A reference to da Fano’s term as provincial minister from 1518 to 1521. 23. Cf. Psalm 86:16 (Vulgate 85:16), quoted with Varano’s modifications of pronouns and verb tense, and interpolation of the names of Benedetto da Sanginesio (for whom she writes only the initial “B”), who succeeded da Fano as provincial minister, holding office from 1521 until 1524, and of da Fano (for whom she writes only the first two letters of the Latin form of his name, “Io,” for Ioannem). For the names, and the expansion of “Io” (Boccanera supplies “annem” in brackets), see Boccanera, Opere spirituali, 350 and note 9. 24. Cf. Psalm 86:17 (Vulgate 85:17), quoted with Varano’s modifications of pronouns and verb tense.

312 CAMILLA BATTISTA DA VARANO with the addressee, who may be identified as Battista Pucci, the physician who attended Pietro da Mogliano in his final days, as reported in the Happy Passing of the Blessed Pietro da Mogliano.25 Varano offers him spiritual guidance, explaining that the disruption he had experienced of his spiritual peace was surely instigated by the devil. In vivid devotional prose,Varano revisits favorite themes while introducing new, provocative twists. As an independent thinker engaged in proto-Lutheran theological and devotional speculation, she focuses on the interplay between God’s activity, bestowing grace and spurring devotion on the one hand, and, on the other, the responsibility of the individual Christian devotee to respond. She insists that Pucci not let himself be “conquered” by the devil. She reiterates her usual warning against carnal and sensual passions, but with a different intonation, as she is addressing a non-monastic reader. As elsewhere, Varano adduces multiple scriptural references in this letter, even casting herself as Balaam’s donkey in the famous story told in Numbers 22:21–39. But to what end exactly? The specific circumstances of Pucci’s unease are not stated. It would be wonderful to have the rest of the correspondence related to Pucci’s spiritual crisis. The letter to the physician Battista Pucci is translated from the edition of Giacomo Boccanera, consulting also the modern Italian version of Silvano Bracci.26 • Camerino, not dated. JESUS Dear beloved brother in Christ Jesus, greetings in him who is himself the ultimate and true salvation of all who hope in him. So, beloved brother, for some days now I have considered writing some words for your spiritual exhortation and mine.27 Only my weak spirit and fervor has held me back and [. . .]28 from this inspiration, by which I knew that your soul, thirsting to draw near to God, our most greatly desired good, could not be satisfied by the paucity of my insipid words which, parched and desiccated, cannot express the yearned-for love and wonder of that divine love, full of grace, of which Isidore speaks in these sweet and holy words: when the spirit has tasted 25. The Happy Passing of the blessed Pietro da Mogliano, in this volume at 247–72. Cf. also Boccanera, Opere spirituali, xxxvii. 26. Boccanera, Opere spirituali, 351–58, based on ms. Camerino, Biblioteca comunale Valentiniana, 5 (n. 151), fols. 1r–3v; Bracci, Autobiografia, 213–18. 27. The phrasing suggests this letter responds to some communication or request from Pucci. 28. Illegible word in the manuscript source; cf. Boccanera, Opere spirituali, 353n1; Bracci, Autografia, 214n1.

Letters 313 delight, all things carnal lose their flavor, because the soul that truly loves God finds rest in God alone.29 But in the days recently past, while I was conferring with a person dear to me in Christ Jesus, I saw clearly by your words that your heart was disturbed by various and different snares and diabolical fantasies. For this reason I could no longer refrain from writing to you these few words, firmly hoping in my sweet Jesus and his merciful Mother that, if they will not assist you, at least they will not hurt you. So I certainly hope that my words will be useful to you and cause no harm. My Battista, I wish to say nothing with this letter—in the beginning, middle or end—except that I ask you with my whole heart that you try not to let yourself be conquered by such passions and deceptions, but rather to stay firm and constant in your good and holy resolution to live for the love of Christ, aided by his divine grace, because apart from [him] you can do nothing.30 And know that in the divine office we say this: If we endure, we will also reign with him; and all who have endured suffering or temptations because of Christ will have glory with Christ; and those who are united with him in abuse will be united with him in glory.31 And the same apostle says: As you share in our sufferings, so also you share in our consolation.32 Therefore, be strong of soul; be strong and wait for the Lord, and let your heart take courage.33 My beloved brother, I am informing you that the kingdom of God has suffered violence and the violent take it by force.34 If you do not use force, you will not obtain the kingdom; and if you do not knock mightily on the door,35 you will not obtain the power of his sweet love. Come then, brother, do not be dismayed by the devil’s impetuous assault, but like an immovable tower, be fortified inside and out with divine aid and protection, hoping with firm faith in your sweet and powerful Lord and Father, for 29. Isidore: the late-ancient clerical scholar Isidore of Seville (560–636). The opening phrase (gustato spiritu, desipit omnis caro) appears often in works by others, including Varano’s earlier contemporary San Bernardino of Siena, and is translated variously and loosely by modern editors and commentators. See, for example, John of the Cross: Selected Writings, ed. Kieran Kavanaugh (New York: Paulist Press, 1987), 124. Bernardino da Siena attributed the idea to Ambrose, while Vincent of Beauvais connected it with Pope Gregory the Great (590–604); it has been attributed also to Bernard of Clairvaux, as well as to Isidore. 30. John 15:5. 31. Numerous biblical passages express ideas similar to these phrases, all appearing in the cycle of readings in the divine office—with which Varano evidently assumes Pucci is familiar. Cf. 2 Thessalonians 1 (the whole chapter), 2 Timothy 2:12, 2 Corinthians 4:17, and 2 Corinthians 1:7. 32. Cf. 2 Corinthians 1:7. 33. Cf. Psalm 27:14 (Vulgate 26:14). 34. Cf. Matthew 11:12. 35. Cf. Matthew 7:7.

314 CAMILLA BATTISTA DA VARANO love of whom you have been rendered defenseless like another Uriah in mortal combat.36 But quickly, quickly he will send you timely aid by the hand of his pure and sweet Mother, from whom comes all our hope. And deservedly: because if you knew how much love, charity, and affection this sweet empress bears for you, as others know, then believe me, beloved brother, every other fantasy and love would appear to you as that which it is: purest myrrh.37 Then you shall be strengthened by her aid and you will shout out with the prophet in spiritual fervor: A thousand may fall at your side, ten thousand at your right hand, but [the arrow that flies by day] will not come near you.38 Our Lady will say to you what she says to all those who are joined in suffering.39 In this, then, her infinite, incomprehensible mercy and sweetness are shown to you, for whoever finds her finds life and obtains favor from the Lord.40 In me [Mary] is all beauty and Christ thereby is in you, beloved brother, as soon as you taste [. . .] truly.41 My lady, you are the glory of Jerusalem, you are the great boast of Israel, you are the great pride of our people!42 For your voice is sweet and your face is lovely.43 Your lips distill nectar, my bride of God, for honey and milk are under your tongue.44 And in that same Song, For your love is better than wine and the scent of your garments exceed all other aromas.45 How graceful are your feet, O queenly maiden!46 Your neck is like an ivory tower; your divine eyes and your flowing locks are like royal purple.47 Oh, how beautiful, elegant, and most precious you are; then the sweet Mother of God herself will joyfully hasten to your embrace and give you tenderly, O Son whom she loves, the kiss of her holy peace.48 O my sweet and longed-for brother, then you will be happy and content as you join yourself with so longing an embrace to the beloved and gracious Mother, 36. Uriah, husband of Bathsheba, at David’s command was placed defenseless in the line of battle; see 2 Samuel 11:14–17. 37. purest myrrh: Sirach 24:15 (“choice myrrh”); Ecclesiasticus (Vulgate) 24:20 (murra electa). Myrrh, perhaps, because although precious, it is bitter and associated with death and dying. 38. Psalm 91:7 (Vulgate 90:7). Matthew 7:7. 39. A possible Pauline reference unidentified, with “my Lady” substituting for “the church;” see Boccanera, Opere spirituali, 355n12. 40. Proverbs 8:35, with “her” substituted for “me.” 41. Unidentified statement, with lacuna in text as shown. 42. Judith 15:9 (Vulgate 15:10), adapted to refer to the Virgin Mary. 43. Song of Songs 2:14. 44. Song of Songs 4:11. 45. Cf. Song of Songs 1:1, 4:11. 46. Cf. Song of Songs, 7:1. 47. Cf. Song of Songs, 7:4–5. 48. Free adaptation of passages of Song of Songs 7 (see Boccanera, Opere spirituali, 356n22) with imaginative interpolations.

Letters 315 my lady, my mistress, and my hope. Truly I believe that your soul, inebriated by such sweetness, together with the bride of the Song of Songs, will call up to the supernal angelic spirits with impassioned sighs, Sustain me with raisins, that are holy desires, refresh me with apples, that are the fruit of good works, for I am faint with love.49 O Battista, my brother in Christ Jesus the beloved, I do not doubt that if you faithfully employed the talent granted you, that you would come to this aforesaid mental quiet and spiritual peace. And he returns double to you, with the grace of proper intention toward infinite divine goodness, provided that you never allow yourself to be overcome by the vicious passions, carnal and sensual, that often pass through the mind; and that you give no entry to evil diabolical spirits, because that devilish schemer never ceases but prowls around, looking for someone to devour, as the apostle Peter says; so resist him, steadfast in your faith.50 O Battista, you will vanquish yourself, for to him who is victorious there is promised the crown of righteousness, which the righteous judge will give on that day.51 To the victors, O Battista, to the victors I say, O Battista, the crown is promised, not to the vanquished: To everyone who conquers, says God in Revelation, I will give permission to eat from the tree of life that is in the paradise of God.52 And in that same chapter it seems to me that seven times he lists seven different honors, or beatitudes, that he wished to give to victorious combatants. I will not name those beatitudes, so as not to weary you, begging you humbly that if you find in what I have said here any errors in writing or phrasing or Latin diction, attribute them to my ignorance, presumption, and pride, to which you may rightly ascribe this and every other defect. And if any word gives you relief and consolation, attribute it to him from whom all good things come.53 And note that he has deigned to speak once again through the mouth of that donkey of Balaam.54 49. Song of Songs, 2:5. 50. 1 Peter 5: 8–9. 51. Cf. 2 Timothy 4:8. 52. Revelation 2:7. 53. from whom all good things come: Boccanera writes that this phrase comes from the liturgy of Holy Week, see Boccanera, Opere spirituali, 357n31. But the phrase is also part of one of the three kyriales commonly used as part of the liturgy generally in Varano’s day; see the first printed edition of the Roman Missal, Missale romanum (Milan 1474), available in a late-nineteenth-century edition, Missale romanum, Mediolani, 1474, 2 vols., ed. by Robert Lippe (London: Henry Bradshaw Society, 1899), 2:368. 54. Remarkably, Varano here identifies herself with the donkey of Balaam (Numbers 22–24), a beast who proves himself wiser than his master. The donkey on which Balaam rode not only saw the angel of God, but having been given the power of speech by God, corrected Balaam, who learned thereby to speak only what God had told him.

316 CAMILLA BATTISTA DA VARANO God, to whom all are naked and laid bare,55 knows that I have spoken, with true and sincere charity, words of truth with the Prophet who says, As a deer longs for flowing streams, so my soul longs for the conversion, and, I believe, much more.56 Farewell in the lord Jesus, best of brothers, and may your sweet Mother always be in your heart. Yours always in Christ Jesus, Sister Battista

55. Hebrews 4:13. Varano uses the same phrase in The Happy Passing of Pietro da Mogliano, in this volume at 250. 56. Cf. Psalm 42:1 (Vulgate 41:1), modifying the object of the soul’s longing.

POETRY

Poems Varano’s four extant poems follow: Hymn of Praise to the Vision of Christ; Poem to a Nun; Contemplating Christ Crucified; and To Mary: A Sonnet.The translation is based on the editions of Giacomo Boccanera and Silvano Bracci.1 1. Hymn of Praise to the Vision of Christ (Camerino, 1479–1481) This poem is likely Varano’s earliest work, composed prior to her entry in 1481 into the Clarist convent at Urbino. It is written in ottava rima, an eight-line stanza often utilizing the rhyme scheme abababcc, which had become the main verse form for epic poetry in Italy in her era. In these verses, she described the visions of Jesus that confirmed for her the rightness of her choice to enter monastic life, even though her father opposed the decision. The poem abounds in imagery associated with mystical marriage—imagery that is found in many of Varano’s other works, especially The Spiritual Life—as in expressions of spiritual friendship and of the desire to remain in the visionary experience. She employs throughout language reminiscent of the Song of Songs, that book of the Bible to which she returns repeatedly in her writing. Varano’s language in this poem is intense, reflective of the ardent mysticism of an intelligent and sensitive twenty-year-old. In a pair of stanzas, she identified how the riches and blessings of both the world, and of eternal life in heaven, would have no value or meaning for her without the continued vision of Jesus. Her desire for a loving relationship with him as spouse is expressed in physical, not just spiritual terms, as she says plainly at one point “I am in love with you” (line 130) and, at another, “I want to kiss you on your holy mouth” (line 128). As in many of her other works, Varano juxtaposes her intense devotion with assertions of personal unworthiness. After saying toward the end of the poem that she could not desire to love Jesus more than she did, she then rejoins with the contrary: that she “ought to be completely inflamed” (line 157) with love for him, but that she could not rouse herself to such feeling, being “harder than a diamond” (line 160). Surely this complicated young woman possessed a spirituality that cannot be summarized in simple terms. The translation is based on the editions of Giacomo Boccanera and Silvano Bracci.2 1. Boccanera, Opere spirituali, 401–415; Bracci, Autobiografia, 37–51, 198–200, and 292–93. For the Poems, see also the introduction to this volume at 44–46. 2. Boccanera, Opere spirituali, 399–429; Bracci, Autobiografia, 42–51; Italian text in local dialect transcribed from Bracci as cited; English translation in Thoman, Worldly Princess, 59–75. Composed in 1479–1481, but probably in 1480, at the height of her experience of mystical devotion prior to her entry to the Urbino convent. See Boccanera, Opere spirituali, xx–xxi.

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320 CAMILLA BATTISTA DA VARANO • Camerino, 1479–1481 Quando serà che possa contemplare o bon Iesù, el tuo benegno viso? Credo che me faresti liquefare, e non vorebbe altro paradiso Fammelo un poco, o dolce amor, gustare, a ciò che lo mio cor non sia diviso da te, mio ben, mia vita e mia dolcezza, per la suavità de la tua bellezza.

When will it be that I can gaze upon, O good Jesus, your blessed face? I think that you would make me melt away, and I would want no other paradise. Let me taste it a little, my sweet love, so that my heart from yours be not divided, for you are my good, my life, and my delight, because of the loveliness of your beauty.

Veder te voglio e fa quello te piace. E voglime, Iesù, con teco unire. Tu mio conforto sei e la mia pace; deh, non me far per tal desio languire. Si son presentuosa et audace, perdon ti chieggio, o dolce e car mio Sire. E si non vol che ’l cor me se disfaccia, mostrame, amor, la tua iocunda facia.

I want to see you, and do what pleases you. May you desire me, Jesus, to unite with you. 10 You are my comfort and my peace; please, don’t make me languish in desire. If I am presumptuous and audacious, I ask your pardon, my dear, sweet Lord. And if you do not want my heart undone, 15 show me, my love, your delightful face.

Se pur, Signore, non te costrengesse nullo rispetto a farme sì gioiosa se ’l mio grave fallire te ’l proibisse, come che giusta e ragionevel cosa, mòvante, o bon Iesù, quelle promesse che fatte m’ha tua bocca graziosa. Però non me ’l negar, te prego molto: mostrame el tuo benigno e santo volto.

Even if, Lord, you were not inclined in any way to grant me such joy, my grave faults restrained you, would be a just and reasonable thing, moved, O good Jesus, by those promises gracious mouth made to me. do not deny me, I fondly beseech you: show me your kind and holy face.

Quando promette el fedel mercatante per credito trovar, vole osservare; quel che promette però el navigante per le salse onde va de l’alto mare. Tu so che sei lial, fermo e costante, e, più che non promette, ne voi dare.

What the trusted merchant promises so as to obtain credit, he wants to fulfill; but that which the sailor promises off on salty waves to the high seas. you I know are loyal, firm, and constant, And you do not promise more than you will  give.

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Poems 321 Le tuoi promesse più dolce che ’l mele attende presto, o mercator fidele.

To your promises that are sweeter than honey Attend quickly, O trusted merchant.3

Sì me podesse, ohimé, lascia’ acostare al santo viso, o dolce vita mia, io so che stretto te vorria abracciare e per dolcezza forte piangeria. In vita eterna già non vorria stare, né paradiso più desidereria; né altra pace, ohimé, lascia dolente che stare unita in te sì dolcemente.

you could, alas, let me approach your holy face, O sweet life of mine know that I would want to hold you closely and vanquished by sweetness copiously weep. I would not yet wish to be in eternal life, nor would I then desire paradise; for no other peace could bring me the joy of being united with you so sweetly.

Perchè tu se’ la vera pace mia, sei verace om’ e ver figliol de Dio; tu sei el desiato gran Messia, e sei lo eternale sposo mio. Tu sei triunfo d’ ogni ierarchia e sei satisfattor d’ogni desio; tu sei dolcezza, gloria e onore e d’ ogni afflitto cor consolatore.

For you alone are my true peace, you are true man and true Son of God; you are the long desired great Messiah, and you are my spouse for all eternity. You are the summit of every hierarchy and you the fulfillment of every desire; you are sweetness, glory, and honor, and you console every afflicted heart.

Però se lo universo io possidesse e non posseda te, nulla me piace; se tutto l’oro, perle e gemme avesse e d’ogni scienzia io fusse capace, non crederia che mai contenta stesse, essendo de te priva, o Dio verace. Però disio fruirte pura e netta, umile, ubediente e poveretta.

For if I possessed the whole universe did not possess you, I would have nothing;4 50 if I had all the world’s gold, pearls, and gems, if I had acquired all that could be known, yet never, I believe, would I would be content, O true God, if I could not have you. For I want to enjoy you, pure and clean as I am, 55 humble, obedient, and poor.

Se te vedesse non arrìa paura che me piacesse più creata cosa. Odo che tanto è vaga tua figura

If I had seen you I would have no fear that any created thing could please me more. I hear that you are always everywhere

3. Varano’s depiction of Jesus as a “trusted merchant” in this stanza relates to contemporary anxieties over mercantile operations and the moral risk of usury, a matter addressed by Franciscan theologians like Peter John Olivi (1248–1298). See John H. Munro, “The Medieval Origins of the ‘Financial Revolution’: Usury, rentes, and Negotiability,” The International History Review 25, no. 3 (2003): 505–62; also Julius Kirshner and Kimberly Lo Prete, “Peter John Olivi’s Treatises on Contracts of Sale, Usury and Restitution: Minorite Economics or Minor Works?” Quaderni fiorentini per la storia del pensiero giuridico moderno 13 (1984): 233–86. 4. Cf. Matthew 16:26; Luke 9:25.

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322 CAMILLA BATTISTA DA VARANO che l’alma in altro mai non se riposa, e sente poi d’amor sì gran caldura che d’ogni pena se fa iubilosa, e già non sente quando è vulnerate; vivendo more tutta inamorata.

that the soul elsewhere can never find its rest, and there it feels the heat of love so fierce that it rejoices in the suffering, and feels no pain at all when it is wounded; living, it dies, encompassed all in love.

Famme sallire a quell soperno stato d’aver de mia viltà cognizione; fammete amar d’amor desordenato el qual non è subietto alla ragion e non se tempra quando è consegliato; né per vergogna refrenar se pòne; e si cusì t’amasse de bel patto darebbe a questo mondo scaccomatto.

Raise me up to that heavenly state 65 of having knowledge of my lowliness; make me love you with that excessive love, a love that is not subjected to reason and is not tempered when it is admonished; nor can it out of shame restrain itself; 70 and if you were loved in this fine way, the world would stop, checkmated.

Tu dolce sei benegno e suave e sei pieno d’ogni cortisia; tu sei dello mio cor la vera chiave e sei tutta la speranza mia. Benigno Signor mio, non te sia grave mostrarme le tua faza dolce e pia, la qual sopra ogni altra cosa bramo, e per lei veder piangendo chiamo.

You are sweet, mild and gentle you are full of every kindness; you are the true key to my heart, and you are my every hope. My gentle Lord, do not be stern, but show me your sweet, merciful face, which I desire above all other things, And to see it, I cry out in tears.

Io vo pensando che podesse avere che questo afflitto cor me consolasse: ogni mundan diletto m’è spiacere e stolto parme chi de lui se passe. Solo una cosa porria possedere, e questo, credo, che me contentasse: che stesse, o bon Iesù, nelle toi brazza, stretta e congionta alla tua dolze fazza.

I am thinking that if it could have been that you had consoled this troubled heart: then all worldly pleasures would displease me and he who craves them would seem to me   a fool. If I could possess just one thing, 85 this, I believe, would alone content me: that I might stay, O good Jesus, in your arms, Held tightly, and conjoined to your sweet face.

Questo me privaria d’ogne dolore, questo me vestiria de gran dolceza, questo dicendo me s’alegra el core, questo pensando me dona alegreza; questo m’azenderia de gran fervore, questo serà al mio cor somma forteza.

This would take away all my sorrow, this would clothe me in perfect sweetness, just saying this gladdens my heart, just thinking this gives me happiness; this ignites in me a great fervor, this will give my heart enormous strength.

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Poems 323 Sol questo me poria cavar de stenta vivere alegra e far morir contenta.

This alone could free me from despair;5 then I’d live happily and die content.

Voria sapere, o caro mio Signore, se ’l mio penare te fosse diletto; voria sapere, o spechio del mio core, che utel te serà se pur aspetto; a me è danno e a te è disonore se le promesse non hanno l’efetto. Non te meravegliar se ho gran fretta, perché par longo el tempo a chi aspetta.

I want to know, O my dear Lord, if my suffering brought you delight I want to know, O mirror of my heart, what use is it to you if I wait still; it injures me and to you it is dishonor if all your promises have no effect. Do not wonder that I am in a hurry, because the time seems long to one who  waits.

Deh, dolze Signor mio, per qual cagione el to bel viso e santo me nascondi? Conosco ben la mia presunzione ma pur te chiamo e tu non me rispondi. Signor mio dolze, tutte le persone che in te speran mai non le confondi; e so che sòl mostrarte a chi te brama, e dài risposta a chi col cor te chiama.

Ah, my sweet Lord, what is the reason 105 that you hide from me your fine and holy face? Well I understand I am presumptuous, but see, I call for you, and you do not respond. My sweet Lord, no one who hopes in you is ever lost; and I know you show yourself 110 only to those who seek you, and you reply. to those who call upon you from the heart.

E tu sai ben, Signor, la fede mia, e vedi li suspiri che te mando. Deh, non me usare questa escortesia: negarme quel che tanto t’adimando! Non credo già che gran piacer te sia vederme andar per questo lagrimando. Sia fatto pure el to santo volere, ma in ogne modo te voglio vedere.

And you know well, Lord, my faith, and see the heaving sighs that I send up to you. Ah, do not treat me so discourteously: 115 to deny me that for which I so implore you! I don’t believe it gives you such great pleasure to see me go on this account in tears. May what I wish be your holy will also, But above all, I want to see you. 120

Se non me vergognasse te diria, cara speranza mia, un’altra cosa; forse pietà de me te prenderia, vedendome de te tanto bramosa. Ma sappie questo, o dolce vita mia, che solo in te conven che me riposa;

If I were not ashamed, my dear hope, I would tell you something else; then perhaps you would take pity on me, when you saw me longing so for you. But you must know this, sweet life of mine, 125 that only in you it is that I may rest;

5. The Paduan poet Gaspara Stampa (1523–1554), who experienced her own profound crises, later echoed this phrase in her love poetry: Che mi venga essa à cavar fuor di stento. See Gaspara Stampa, The Complete Poems: The 1554 Edition of the Rime: A Bilingual Edition, ed. Troy Tower and Jane Tylus, trans. and introd. Jane Tylus (Chicago: University of Chicago Press, 2010), 204, stanza 164, line 5.

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324 CAMILLA BATTISTA DA VARANO pur con vergogna el dico e voce fiocca: basar io te vorria la santa bocca.

for in shame and with a wavering voice I say: I want to kiss you on your holy mouth.

Ormai chi ’l vol saper non cur ch’el saccia: de te, o bon Iesù, so’ innamorata, e par che tutto el cor me se desfaccia quando me sento con teco abrazata. Se non me mostre la tua chiara faccia, sappi che vivo como desperate. Veder te voglio, omai non più tardare, ché troppo me par dur questo aspettare.

By now, who wants to know it need not strain: 130 O good Jesus, I am in love with you, and my whole heart, it seems, is overcome when I feel myself in your embrace. If you don’t show me your inviting face, know that I will live in desperation. I want to see you, so now delay no more, 135 because too hard it is for me to wait.

Tutti li sensi perde el suo valore quando te digni, diletto, parlarme; le to’ parole sónno de dolzore e fanno per dolceza consumarme.

All my senses lose their power when you deign to speak to me, my love; I hear your words that are so full of sorrow And by their sweetness cause me to be 140  consumed. O my dear Lord, when I see you, open your arms wide and desire to embrace me; and when I lower my eyes and say: Don’t do it! still hold me tight and do not let me go.

Quando te veggo, o caro mio Signore, spander le braza e voler abrazzarme abasso li occhi e dicote: Non fare! Tu pur me stregne e non me vòi lassare. Et io, tapina, per la gran dolceza perdo la voce e non posso parlare; vedome condutta in tanta alteza e la cagione già non so pensare. Al mio maligno cor quanta allegreza questo li sia non posso narrare. Chi l’ha pruato sa non se po’ dire quanto ch’è dolze in tal pena languire. Più che non posso te vorria amare, cara speranza mia dolze e benigna; chi non lo crede lo possa provare quanta bontà nelle toi braza regna. Deverìeme de Te tutta infiammare, ben lo cognosco; ma so’ sì maligna che non me movo per losenghe tante, anzi più dura sto che ’l diamante.

And I, a little mouse, because of such 145 great sweetness lose my voice and cannot  speak; I see that I am led to a great height and I really can’t imagine why. To my fallen heart, such happiness— that this could be I cannot explain. 150 Whoever has known it knows one cannot say how sweet it is to languish in such pain. I could not wish to love you more than this, my dear hope, my sweet and gracious hope; may who does not believe it be able to feel 155 how great is the goodness that reigns in   your arms. I ought to be completely inflamed by you, as well I understand; but I am so evil that such temptations do not move me— rather I am harder than a diamond. 160

Poems 325 Par fórsa ad altrui che forte t’ame per lacrime che stillan l’ochi mei: so ben, diletto mio, che tu non brame l’ochi piangenti e li custumi rei. Cor dritto vol che in verità te chiame e de costui el ver sposo sei; e non te piace sol che bagne el petto de lacrime col cor pien de difetto.

It may appear to others that I deeply love you because of the tears that pour from my eyes; but I know well, my love, that you do not desire weeping eyes and licentious habits. You want an upright heart that calls on you 165   in truth and only of her are you the true spouse; and her whose breast is bathed in tears does not please you, for her heart is full of faults.

Vorrebbe ben ch’el cor me fiammeggiasse del tuo amore con perfetta fede, e tanto io cum fervor te bramasse ch’aiuto demandasse e non mercede So ben, se una sentilla ne gustasse de quello amor dal qual tutto procede, virtù, bontà, senno e cortesia, de questo mondo beffe me faria.

I greatly wish my heart might be inflamed by love for you, with perfect faith, 170 and that I desired you with such fervor that I would seek aid and no reward. I know well that if I tasted a single morsel of that love from which all things come, the virtues, goodness, wisdom, and refinements 175 of this world would be, in contrast, laughable.

Perché sei dolze sopra ogni altra cosa, e ben me par crudel quel che non t’ama, si vol che questa aflitta se riposa non tardar a venir poiché te chiama; e mostrali la faccia graziosa, la qual con tanto afetto cerca e brama. Vieni, te prego, e mostrate a costei, ché tutta pace e la sua vita sei.

Because you are sweet beyond all other things, and who does not love you to me seems cruel, if you want her who is afflicted to find rest do not delay in coming, because she calls you; 180 and show to her your gracious face, which she seeks and longs for with such  affection. Come, I beseech you, and show yourself to her, for you are all her peace and life itself.

Vieni, benegno e grazioso amante, Vieni, conforto della vita mia! Vieni alle voce mie che sono tante! Vieni, Signore, pien di cortesia! Vieni vittorioso e trionfante! Vieni al cor mio, dolce melodia! Vieni, ché voglio renegar me stessa, se tu m’atende la fatta promessa.

Come, gentle and gracious lover, Come, the consolation of my life! Come at my words that are so many! Come, Lord, full of courtesy! Come, victorious and triumphant! Come to my heart, sweet melody! Come, because I want to deny myself, if you fulfill the promise made to me.

Tu sei cului che pasce cum diletto, e sei vivente et immortale Dio; all’alma, che te cerca cum effetto,

You are the one who joyfully shepherds, and you are the living and immortal God; to the soul who seeks you diligently,

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326 CAMILLA BATTISTA DA VARANO te mostre grazioso, umile e pio; purghi e dirizzi lo umano intelletto e tutto se’ suave allo cor mio. Tu bene, tu conforto e tu riposo, tu vita e pace e mio diletto sposo.

you are gracious, humble, and pious; you purify and direct the human mind and you are completely pleasing to my heart. You are goodness, comfort, and repose, you are life and peace, and my beloved spouse. 200

Credo, se tutto el mondo me donasse, el cello el la celeste compagnia, el paradiso aperto me mostrasse con ogni gloriosa ierarchia, el tuo bel viso poscia me celasse nulla per questo me reposaria: inferno me seria el paradiso si non ce possedesse el to’ bel viso.

I believe that if the whole world were given to me, the heavens, and the heavenly host, and paradise itself were laid open to me with every glorious rank of angels, yet if your handsome face were hidden from me: 205 none of all of this would give me comfort: hell instead would be paradise to me if I could not possess your handsome face.

Famme una grazia, o Signor mio clemente, e po’ fa de me quel che te piace: infiammame d’amor la ceca mente azò che sia de te sempre capace. Tepida sonno, ingrate e sconoscente, como tu sai, o Signor mio verace. Deh, dolce pace mia, damme che possa servirte cum bon cor fine alla fossa.

Grant me one grace, O my merciful Lord, and then make of me whatever you please: inflame my unseeing mind with love so that it may be always worthy of you. Tepid I am, ungrateful, and undiscerning, as you know, O Lord, who are my truth. Ah, my sweet peace, give me the grace so that I can serve you with a good heart until the  grave.

Null’ altra lu mio cor disia se non d’amarte et esser saziata da te, o bon Iesù, speranza mia, et esser del tuo foco rescaldata. Famme una grazia, si pur vol che sia de te perfettamenta inamorata: espogliame del mondo el tristo manto e poi me mostra el to bel viso santo.

Nothing else does my heart desire but to love you and be satisfied, O good Jesus, by you, my every hope, and to be enkindled by your fire. 220 Grant me this grace, if it is still your wish that I be wholly in love with you: strip from me the sad cloak of this world and show me then your holy, handsome face.

Viene all’ aflitta tua dolente sposa, benegno Signor mio, non più tardare. Molto l’hai fatta mesta e dolorosa con questo sì crudel longo aspettare; nulla per lei nel mondo trova posa, solo di te se vole aquietare:

Come to your troubled, doleful spouse, 225 my gracious Lord, and delay no longer. Great sorrow and sadness have you brought her with all this long and cruel waiting; nowhere in the world can she find rest, only by you can she be assuaged: 230

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Poems 327 Te vole, te disia, te cerca e brama, it is you she wants, desires, seeks, and longs for, Te spesso cum suspir languendo chiama. for you she often calls with fainting breath. Sentito t’abbio al gusto del cor mio sopra l’argento e l’or desiderabile, un solo unico ben perfetto Dio, benegno, grazioso e delettabile; largo, cortese, dolze e tutto pio e sopra la scienza sei amabile. Infin conclude, parlo e chiaro el dico che tu sei patre, sposo, e vero amico. Amen

In my heart I’ve felt the joy that you have brought, for you are more precious than silver or gold: God, the one unique and perfect good, 235 beneficent, gracious, and delectable; generous, courteous, gentle, wholly pious, and beyond all comprehension, you are loving. At last to close, I speak and say it clearly, you are my father, spouse, and true friend. 240 Amen

2. Poem to a Nun (Camerino, c. 1506) In this work,Varano offers a poetic version of a genre she employed regularly in prose: advice literature. In medieval and early modern monastic communities, advice was often delivered in a “chapter,” or community assembly, or by a set of rules; Varano conveyed this kind of advice to her fellow nuns in her Exposition of the Rule of the Poor Sisters of Saint Clare. As well, spiritual guides could offer advice to individuals, as Varano did, for instance, in her Instructions to a Disciple. In this poem, likely composed around 1506, Varano provides religious guidance to a young sister who has not been identified but was most likely a member of the convent of Poor Clares that Varano founded in Fermo in 1505 at the request of Pope Julius II. Writing in terza rima, utilizing a series of triplets (tercets) with an interwoven rhyming scheme such as aba bcb cdc, etc., the verse form so brilliantly developed by Dante,Varano offers clear advice to the anonymous sister: reject the world and its attractions and follow the Rule of St. Clare with humility, patience, and persistence. Consistent with her purpose and her audience, her language is plain and matter-of-fact, nearly devoid of the passionate language and stunning imagery otherwise characteristic of her work. In the plain advice, meanwhile, Varano here echoes familiar themes of admonition to fellow religious: “Divest yourself of every stray affection” (line 17), she writes; “Try always to obey as you are directed” (line 20). “Be happy to endure hardship and to suffer” (line 3) she further advises, while “leaving the world in order to serve God alone” (line 2); and always, she insists, “have a good opinion” (line 16) of the other convent sisters. The admonitions roll on. The earliest manuscript of this work is thought to have been included in the 1557–1558 copy of her writings made by the sister Eufrosina della Corgna.

328 CAMILLA BATTISTA DA VARANO The translation is based on the editions of Giacomo Boccanera and Silvano Bracci.6 There is, to my knowledge, no other English translation available. • Camerino, 1506. O tu, che diventasti Religiosa, lasciando il Mondo sol per Dio servire, esponti lieta a’ stenti et al patire e sia paziente sopra ogn’altra cosa.

O you who have become a nun, leaving the world in order to serve God alone, be happy to endure hardship and to suffer, and beyond all else, be patient.

Al secol lascia il tuo proprio parere, e, come se già fosti in sepoltura, cosa del Mondo non volere sapere.

Leave behind in the world your old opinions, and as if you were already in your tomb, desire to know nothing of the world.

Se conserver ti vuoi con mente pura e in abietta umiltà star timorosa d’amar Iddio con tutto il cuor procura.

Strive to keep yourself pure of mind, and abjectly meek and humble, doing so with all your heart for love of God.

Hai di bisogno di buon’ armatura per rintuzzare ogn’ aspra tentazione e star lontana da ogni macchia impura.

You will have need of strong armament in order to repel each fierce temptation and keep away from every stain of impurity.

Nel fervor primo e santa intenzione tienti d’ogn’ altra assai più difettosa, e le compagne abb’in buona opinione.

In your first fervor and holy intention consider all outsiders to be dangerous, and of all your sisters have a good opinion.

Renditi d’ogni affetto dispogliata; e, se vuoi sicuramente a Dio servire, va per la via per dove sei guidata.

Divest yourself of every stray affection; and, if you want to serve God absolutely, proceed along the path where you are guided.

Procura puramente d’ubbidire; e, rivolta la mente lieta a Dio, sforzati a lui di tutto cuor servire.

Try always to obey as you are directed; and turning your mind happily to God, strive with all your heart to serve him.

6. Boccanera, Opere spirituali, 417–20; Bracci, Autobiografia, 198–200. For discussion of the text, see Boccanera, Opere spirituali, xxviii–xxix; and Boccanera, Biografia e scritti, 53–54, 111–12.

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Poems 329 Poni ben guardia da ogni lato al core,

Keep a good watch on every purpose of your  heart, ché vano amor non possi dentro entrare; allowing no disordered love to enter; fuggi le compagnie e ’l van favore. flee idle companions, not seeking their  approval.

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Questi in giù l’alma fanno traboccare. Onde da tal semenza venenosa più che dal fuoco ti convien guardare.

For such as these agitate the soul. So against such poisonous seeds, more than against fire, you must guard yourself.

Quando puoi, cerca in cella di fuggire; e negli affari altrui non t’impacciare; ma pensa spesso che devi morire.

When you are able, seek to flee to your cell; and do not meddle in the affairs of others; 30 but often instead think this: that you must die.

Senza bisogno mai non dei parlare. Non mormorar, né a scandolo ti dona; e guarda ben altrui no’ ’nvidiare.

You ought never to speak unless it is necessary. Do not murmur, nor give cause for scandal; and do not let yourself envy others.7

Con puro affetto e con retta intenzione sia sollecita al viver Regolare; e dati quanto puoi all’ orazione.

With pure disposition and sincere intention seek to live according to the Rule;8 and give whatever time you can to prayer.

Guardati ’l tempo via non mai gittare. Anzi, se sei di Cristo fedel sposa, pensa ogni giorno che venisti a fare.

Be sure you never throw your time away. But if you are a faithful bride of Christ, think every day what duties you must fulfill.

Abbi in te pace e vera umiltade et il rancor nel cuore non nudrire; ma tieni sempre in te gran caritade.

Have peace and true humility within you and do not nourish rancor in your heart; but nourish there instead great charity.

Per Dio devi a ciascuno ben servire; per te giamai non esser ansiosa, e cerca l’altre tutte riverire, ma ’l tuo dolce Signor sopra ogni cosa.

For God’s sake you must serve all others well; and have no apprehension for yourself, but rather seek to reverence all your sisters, but honor above all others your sweet Lord.

7. Varano’s praise here of silence and caution against murmuring (or grumbling and speaking ill of others) echoes her discussion in Exposition of the Rule in this volume at especially 292–94. 8. That is, the Rule of St. Clare.

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330 CAMILLA BATTISTA DA VARANO 3. Contemplating Christ Crucified, Latin couplets (c. 1479) Although the earliest manuscript makes no reference to her, scholars are confident that Varano composed these Latin couplets on the crucifixion, perhaps around 1479, as Silvano Bracci has suggested based on the content and style of the poetry. When she wrote these couplets, if Bracci dates them correctly, as Varano was making the transition from the court to the convent, contemplation on Christ’s Passion loomed large in her devotional practices. These Latin couplets first appear in an early sixteenth-century manuscript held in the Biblioteca Casanatense (cod. 3322) in Rome. In that manuscript, the copyist inserted the couplets among Varano’s other writings without directly attributing the verses to her. The editor Giacomo Boccanera later accepted the copyist’s assumption that Varano had composed these passages. He divided them into three groups designated A, B, and C. The first (A) considers the love of the redeemer for humanity, alternating between the poet’s words and Christ’s; the second (B) reflects on the sufferings of Jesus on the cross; and the third (C) reprises and ampifies the meaning of the word “love.” Striking is the repeated intonation “love,” twenty-three times, in twentytwo of twenty-six lines: it was for love that Jesus came to earth, for love he suffered on the cross, by love alone were all things created, and love alone will endure forever. The simplicity of the scheme contravenes the power of the poem. The translation is based on the editions of Giacomo Boccanera and Silvano Bracci.9 A. Jesus speaks: Huc me sidereo descendere iussit   Olympo, hic me crudeli vulnere fixit amor.

Love ordered me to descend here from starry   heaven, Love has done me this cruel injury.

Langueo nec quisquam nostro succurrit   amori, quem nequeunt dirae frangere iura   crucis.

I languish here because no one assists our  love, love that the law of the fearsome cross cannot   break.

Narrator speaks: Pungentem capitis Dominum gestare   coronam, fortis amor docuit verbera tanta pati.

Fierce love taught the Lord to bear the crown   of thorns that pieced his head, and to endure the many  blows.

9. Boccanera, Opere spirituali, 421–25; Bracci, Autobiografia, 37–41. For discussion, see Boccanera, Opere spirituali, xli–xli; Boccanera, Biografia e scritti, 50–53, 120–21; and Bracci, Autobiografia, 37. An earlier English translation is found in Thoman, Worldly Princess, 55–57.

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Poems 331 Felle sitim magni regis satiavit amaro, pectus ut hauriret lancea fuit amor. Jesus speaks: De me solus amor potuit perferre   triumphum: ille pedes clavis fixit et ille manus

Love slaked the Great King’s thirst with   bitter gall and love opened his side with a lance.

Only love could triumph over me: only love fastened my feet, my hands, with nails.

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Si cupis ergo animi mihi signa rependere If you wish to repay with thanks the love I’ve   gratis,  offered, show love for many. Only love suffices. dilige pro tantis. Sat mihi solus amor. B. Narrator speaks: Cum sic despectus rigida super arbore   pendes, tam duram pateris cur bene Criste   necem? Sponte quidem laxis humeris mea   crimina portas? In cruce Tu moreris, nec crucifigar ego? C. Solus amor Christum solio deduxit ab   alto; Virginis implevit viscera solus amor.

When you hung despised.upon the rugged   tree, O Christ, why so serenely did you endure so harsh a  death? Why willingly bear my guilt on your broad  shoulders? You shall die on the cross—should not I be  crucified?

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Only love drew Christ from his throne on  high; only love filled the womb of the Virgin.

Solus amor sparsit divini semina verbi; in cruce sustinuit vulnera solus amor.

Only love spread the seed of the word of God; only love endured the wounds on the cross.

Solus amor lumen clausi patefecit   Olympi; Invictum potuit vincere solus amor.

Only love revealed the light of inaccessible  heaven; only love could defeat what was invincible.

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Solus amor superas iter est rapientibus Only love is the way to seize the gates of   arces;  heaven; clamat terram, fretum, sidera solus amor. only love commands the earth, the seas, and  stars. Solus amor nullo claudendus fine manebit. Only love will last forever, with no end. Prae cunctis igitur solus amandus amor. Only love is to be loved above all things.

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332 CAMILLA BATTISTA DA VARANO 4. To Mary: A Sonnet (place, date of composition unknown) The attribution to Varano of the sonnet To Mary is uncertain, but both Giacomo Boccanera and Silvano Bracci include it in their editions of her writings. Boccanera did not consider Varano ‘s authorship certain, but concluded that the survival of the poem in a manuscript with other of her writings (Biblioteca Casanatense cod. 3322), including the Latin couplets on the Crucifixion that have preceded, warranted its inclusion in her works. Bracci agreed, but remained doubtful about Varano’s authorship. The poem is a fourteen-line sonnet of two four-line (rhyming abba) and two three-line stanzas (cef and cfe). It has been criticized as trite, repeating commonplaces associated with Mary, the mother of Jesus, someone who certainly was a subject of extended consideration in Varano’s other works. No date has been suggested as probable. The translation is based on the editions of Giacomo Boccanera and Silvano Bracci.10 To my knowledge, there is no other English translation available. Vergine, che del sommo eterno Padre l’alto figliuol nel tuo bel sen portasti, volgi qua giù gli occhi beati e casti poiché sei di pietà regina e madre.

Virgin, you who carried in your perfect womb the exalted Son of the great eternal Father, turn your blessed, chaste eyes here below, for you are the queen and mother of mercy.

Vedrai che perigliose e fitte squadre di fier nemici han depredati e guasti nostri cuori; e non è chi lor contrasti con parole e con opre alme e leggiadre.

You will see that menacing, surging gangs of fierce enemies have ravaged and ruined our hearts; and there is none who opposes them with words and kind and generous deeds.

Tu dunque, di supremo alto valore Thus you, perfect exemplar of the highest felice essempio, il cui gran merto avanza worth, whose great merit always sustains, quante degne fur mai nel mondo errante, as is fitting, those wandering in the world, porgi soccorso al grave nostro errore; e Quel, che ama le tue bellezze sante, prega ci guidi all’immortal sua stanza.

succor us in our grave error; and pray that he who loves your holy beauty may guide us to his everlasting home.

10. Boccanera, Opere spirituali, 427–29; Bracci, Autobiografia, 293. For discussion of the text, Boccanera, Opere spirituali, xli–xlii; Boccanera, Biografia e scritti, 121; and Bracci, Autobiografia 292.

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Chronology 1434

Birth of Giulio Cesare da Varano, Camilla’s father.

1442

Costanza da Varano (1426–1447), daughter of Pier Gentile da Varano, delivers a Latin oration to Bianca Maria Visconti.

1458

April 9

Birth of Camilla da Varano.

1466 or 1468

April 4

Varano hears fra Domenico da Leonessa, preaching in Camerino at S. Pietro di Muralto, exhort listeners to shed just one tear for Christ’s Passion.

1476–1479

While still living in her father’s palace, Varano is drawn to the spiritual life.

1477

Death of Elisabetta Malatesta (1407–1477), consort of Rodolfo III da Varano, mother of Rodolfo IV, aunt of Giulio Cesare, in the Clarist convent in Urbino that Varano will enter in 1481.

1478

Varano is “struck by an illness from which for some thirteen years I have not recovered”; after seven months, she rises from her bed and is counseled by fra Gregorio Albanese.1

1479

March 24

Varano hears fra Francesco da Urbino preach in S. Pietro di Muralto on the divine love the Virgin felt at the Annunciation.

1479

April 10

Varano hears fra Francesco da Urbino preach in S. Pietro di Muralto on preparation for communion.

1479

April 17

Varano makes her confession to fra Oliviero of Urbino in S. Pietro di Muralto, Camerino.

1479

Varano becomes a Franciscan tertiary while residing in her father’s palace.

1479

Varano’s vision of Jesus in glistening garments walking through a long room.2

c. 1479– 1481 and 1506

Varano composes the three dated devotional poems of her extant four.

1. The Spiritual Life, 78. 2. The Spiritual Life, 79–80.

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334 Chronology 1481

November 14 Varano enters Clarist convent, Urbino.

1483

May/June

1483, 1484

Varano composes Memories of Jesus, revised 1491. Fra Domenico da Leonessa elected provincial vicar.

1484

January

Varano makes her profession of vows in the Clarist convent at Urbino.

1484

January 4

Varano returns to Camerino, entering the convent of Santa Maria Nova; a year of “tribulation” follows,3 triggered by Varano’s profession of vows in January.

1484–1487

Fra Pietro da Mogliano is provincial vicar for the Marches.

1484

January 16

Varano’s vision of the Virgin Mary in the convent of Santa Maria Nova.4

1484

September 17

Feast of the Stigmata of St. Francis, around which time Varano makes her general confession to Pietro da Mogliano; Varano’s vision of St. Clare then occurs “a few days later,” and soon thereafter her vision of the two angels who seize hold of her soul.5

1484–1486

Over a two-year period, Varano takes communion every Sunday.6

1484–1489

Varano is engrossed in contemplation of the pierced feet of the crucified Jesus.7

1485–1488

Varano reports being in “a state of sabbath solemnity of inward angelic peace.”8

Before 1488

Varano composes Considerations on the Passion of Our Lord.

1488

August to Varano composes The Mental Sufferings of Jesus September 12 during His Passion.

1488

Carlo Crivelli (1435–1495) paints the Pietà in the lunette of the now dismembered altar screen in the church of S. Pietro di Muralto in Camerino.

3. The Spiritual Life, 84–85. 4. The Spiritual Life, 85–86. 5. The Spiritual Life, 87–92. 6. The Spiritual Life, 95–96. 7. The Spiritual Life, 92–93. 8. The Spiritual Life, 96.

Chronology 335 1488–1490

Varano composes those of her Prayers that have known dates.

1488–1490

Varano’s spiritual crisis begins in August 1488,9 extends through 1490.

1488

October 4–11

Varano is beset by her “enemies,” and engaged in “mortal combat.”10

1490

c. May 30

Fra Pietro da Mogliano elected provincial vicar.

1490

July 25

Death of fra Pietro da Mogliano.

1490

September

Fra Domenico da Leonessa, elected provincial vicar replacing fra Pietro da Mogliano, soon departs from Camerino.

1491

January 31– March 21

Varano revises her 1483 work, Memories of Jesus, dedicated to Domenico da Leonessa.

1491

February 27– Varano composes The Spiritual Life, addressed to March 13 Domenico da Leonessa.

1491

April 9

Varano is 33 years old.11

1491

July

Varano composes The Happy Passing of the Blessed Pietro da Mogliano.

1491

Death of fra Francesco da Urbino.

1492

Varano composes Remembrance of the Olivetan Antonio da Segovia.

1497

April 20

Death in Urbino of fra Domenico da Leonessa.

1499–1501

Varano composes Instructions to a Disciple.

1499–1501

Varano composes Treatise on Purity of Heart.

1500

Varano is elected abbess of Santa Maria Nova in Camerino.

c. 1500

Varano likely composes Exposition of the Rule of the Poor Sisters of Saint Clare.

1502

October 9

9. The Spiritual Life, 97–98. 10. The Spiritual Life, 97. 11. The Spiritual Life, 63.

Giulio Cesare da Varano, Camilla’s father, having been deposed by Cesare Borgia on July 21, is strangled in captivity; three of his sons are hanged soon thereafter.

336 Chronology 1502–1503

Varano takes refuge at a Clarist convent at Atri in the Abruzzi.

1503

Camilla’s half-brother Giovanni Maria da Varano (1481–1527) is installed as lord of Camerino.

1505–1507

As directed by Pope Julius II, Varano establishes a Clarist convent in Fermo.

1507, 1513, 1515

Varano is elected abbess of Santa Maria Nova in Camerino.

1511

November 2

Death of Giovanna Malatesta (1443–1511), Camilla’s foster mother, the consort of Giulio Cesare da Varano.

1513

August 2

Varano writes a Letter to a Sister Vicar.

1513–1521 1515

Varano writes three dated letters; a fourth is undated. December 6

1518

Varano writes a letter to her brother-in-law Muzio Colonna on behalf of the people of Montecchio. Struggle for lordship of Camerino between Camilla’s half-brother Giovanni Maria da Varano and his nephew Sigismondo.

1521

April 23

Varano writes a letter to fra Giovanni da Fano.

1524

May 31

Varano dies of plague and is buried on June 2.

1527

Death of the Olivetan monk Mauro de Terzago, to whom Varano likely addressed the Latin version of her Treatise on Purity of Heart.

1533

Death of the Olivetan monk Antonio da Segovia.

1539

Camerino is annexed to the Papal States.

1843

April 7

Varano is beatified by Pope Gregory XVI.

2010

October 17

Varano is canonized by Pope Benedict XVI.

Bibliography Primary Sources Manuscript/Archival Camerino, Monastero di Santa Chiara, Congregatio de causis sanctorum, Camerinen – S. Severini in Picino. Canonizationis B. Baptistae Varano monialis professae Ordinis Clarissarum, Positio super virtutibus, III, Raccolta documenti Varani. Rome, 2003. Summary of the evidence prepared by the Franciscan procurator general for Varano’s canonization trial, published in a limited number of copies solely for the use of members of the commission considering the case for sainthood. Camerino, Monastero di Santa Chiara, 1 (MSC1). 1492. Autograph of Camilla Battista da Varano. Memoria del monaco Olivetano spagnolo. Camerino, Monastero di Santa Chiara, 2 (MSC2). C. 1492–1496. Apograph of Antonio da Segovia (Antonio di Spagna), transcribing most of the works of Camilla Battista da Varano, probably between her death and his, that is, between 1524 and 1533. Camerino, Monastero di Santa Chiara, 6 (MSC6). 15th–16th centuries. Scribe unknown. Contains, among numerous Franciscan documents, Varano’s Exposition on the Rule of St. Clare. Florence, Biblioteca Nazionale Centrale di Firenze, Cod. Magliabechiano XXXV, 243. 16th century. Transcribed by Domenico Baglioni (1494–1568), containing the authoritative copy of Varano’s Instructions to a Disciple, some extracts from The Spiritual Life, and a nearly complete version of Memories of Jesus.

Works by Camilla Battista da Varano: Selected Modern Editions Autobiografia e opere complete. Edited by Silvano Bracci. Vicenza: Hamsa, 2009. Canto in ottava rima de Attribuirsi alla beata Battista da Varano. Edited by Milziade Santoni. Foligno: P. Sgariglia, 1889. From Worldly Princess to the Foot of the Cross: The Life and Writings of Saint Camilla Battista Varano, O. S. C. Edited and translated by Bret Thoman. Phoenix, AZ: Tau Publishing, 2012. Il felice transito del beato Pietro da Mogliano. Edited by Adriano Gattucci. Florence: Edizioni del Galluzzo per la Fondazione Ezio Franceschini, 2007. Istruzioni al discepolo. Edited by Bartolomeo Cimarelli. In Delle croniche dell’ ordine de’ frati minori istituto dal S. P. S. Francesco, Parte Quarta, 2 vols. (Venice: Barezzo Barezzi, 1621), 2:795–816. 337

338 Bibliography Istruzioni al discepolo. Edited by Massimo Reschiglian. Florence: Edizioni del Galluzzo per la Fondazione Ezio Franceschini, 2017. The Mental Sorrows of Jesus in His Passion. Edited and translated by Joseph Berrigan. Toronto: Peregrina, 1986. My Spiritual Life. Edited and translated by Joseph Berrigan. Toronto: Peregrina, 1989. Le opere spirituali. Edited by Giacomo Boccanera. Jesi: Scuola tipografia francescana, 1958. Le opere spirituali della beata Battista Varani dei signori di Camerino fondatrice del Monastero delle Clarisse in patria: Ora la prima volta insieme riunite e corrette sopra gli antichi codici a penna e a stampa. Edited by Milziade Santoni. Camerino: Savini, 1894. La purità di cuore: Con qual’arte lo Spirito Paraclito si unisca con l’amatori suoi. Edited by Chiara Giovanna Cremaschi. Milan: Glossa, 2002. Scritti sulla passione del signore. Edited by Palmina Trovato. Cinisello Balsamo (Milan): San Paolo, 2003. Trattato della purità del cuore: De puritate cordis, de perfectione religiosorum. Edited by Silvia Serventi. Florence: Edizioni del Galluzzo per la Fondazione Ezio Franceschini, 2019. True Devotion to the Passion from the Writing of Blessed Battista Varani A.D. 1458–1527. Edited by Enid Dinnis. London: Harding and More, 1924. Includes Mental Sufferings and Considerations.

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Index Please note: Page numbers in italics indicate illustrations; page numbers in boldface indicate the texts of each work. Some entries, such as those for Camilla Battista da Varano and for the events narrated in The Spiritual Life, are arranged chronologically rather than alphabetically. Acta sanctorum, 52 advice, spiritual. See guidance/advice, spiritual, as given by Varano Alexander IV, Pope, 301n65 Alexander VI, Pope, 22, 169n52 Alighieri, Dante: Inferno, 14, 256n25; Purgatorio, 115n59; terza rima used by, 45, 327 Angela of Foligno, Saint, 2 angels, 112, 120, 182, 197, 212, 315n54; and Annunciation, 155, 156–57; and assumption of Mary, 165–69; and birth of Christ, 162; as fallen/cast out of heaven, 122; and resurrection of Christ, 164, 214; Varano’s visions/experiences of, 84, 90–91, 94–95, 334 Annunciation, 155, 156–57; Feast of, 18–19, 24, 70, 275, 333; painting of, as including Varano and her father, 11; and Varano’s early vow to Mary, 18–19, 70. See also Virgin Mary Antonio da Segovia (or Antonio di Spagna; Olivetan monk), 273n1; death of, 273n1, 336; as possible addressee of Instructions to a Disciple, 22, 27–28, 103, 105n10; as possible addressee of Treatise on Purity of Heart, 22, 34, 193; as transcriber of manuscript copies of Varano’s works, 22, 32, 38, 59–60, 150, 273; as Varano’s

spiritual director/confessor, 22, 22n63, 103, 105n10, 273, 275. See also Remembrance of the Olivetan Antonio da Segovia Atri (Abruzzo region): Varano’s refuge in, from family violence, 22, 25, 336 Augustine, Saint, 176n15, 299n60; Confessions of, 28 autobiographical works, 26, 27–29. See also Instructions to a Disciple, and entry following; The Spiritual Life, and entry following Baglioni, Domenico di Francesco (Dominican friar), 104 bambino (figure of baby Jesus), 14, 46n156 Bembo, Illuminata: Mirror of Illumination, 17 Benedetti, Sister Pacifica (abbess at convent in Camerino), 21, 32, 171, 172–73; dedication of The Mental Sufferings to, 189–90 Benedetto da Sanginesio (Franciscan friar), 311 Benedict XVI, Pope: canonization of Varano by, 53, 336 Bernardino da Siena, Saint (Franciscan friar), 14, 263n45, 313n29 Bernard of Clairvaux, Saint, 120n83, 125n104, 153n14, 313n29 357

358 Index Berrigan, Joseph, 52n181, 60 Boccaccio, Giovanni: De claris mulieribus (On Famous Women), 12; Filostrato, 44; Teseide, 44 Boccanera, Giacomo, 31, 52, 309; on Antonio da Segovia, 38, 273; on Exposition of Rule of Saint Clare, 39, 40–41, 277; on letters, 41, 43, 305, 309; manuscripts used by, 36n115, 39, 59–60, 152n3, 152n6, 278; on misattribution of The Mental Sufferings, 48; on poetry, 44–45, 46, 330, 332; on prayers, 31 Bollandists (Bollandist Society), 52, 104 Bonaventure, Johannes: Meditations on the Life of Christ (Franciscan devotional text), 2 Borgia, Cesare, 60n5; and deposition/ murder of Varano’s father, 22, 25, 335 Borromeo, Federico, 59 Bracci, Silvio, 23–24, 31, 53; on Considerations on the Passion of Our Lord, 35; and Exposition of Rule of Saint Clare, 277; and letters, 42, 43, 305, 309; on poetry, 45, 46, 330, 332 Bugni, Chiara, 27 Burckhardt, Jacob, 4–5, 7, 8 Camerino, 8–9; aerial view of, 9; annual celebrations honoring Varano in, 24, 53; ducal palace of, 13; humanist Renaissance court of, 10–14; later annexation of, to Papal States, 336; Varano family’s violent conflicts over control of, 9, 24, 103, 336; veneration of Varano in, 46–47, 51. See also San Pietro di Muralto, Franciscan monastery of, and entry following; Santa Chiara, Monastery of; Santa Maria

Nova, Monastery of; Varano, Giulio Cesare da Capuchin order, 309n16 Carafa, Gian Pietro (later Pope Paul IV), 48 Castiglione, Baldassare: Book of the Courtier, 15, 247n2 Catherine of Bologna, Saint (Caterina Vigri), 16–17, 27, 248; Bembo’s life of, 17; The Seven Spiritual Weapons, 17 Catherine of Genoa, Saint (Caterina Fieschi Adorno), 17 Catherine of Siena, Saint, 2, 6, 7, 16, 27, 248 Cavalca, Domenico (Dominican friar), 116n65 Cecchina di Maestro Giacomo (Varano’s mother), 10 Cibo, Caterina (Varano’s sister-inlaw), 23, 309n16 Cimarelli, Bartolomeo (Franciscan friar), edited version of Instructions to a Disciple published by, 50–51, 103, 104; as basis of Boccanera’s edition, 104 Clare of Assisi, Saint, 2, 51n173, 55, 89n107, 297n56; death/canonization of, 89n107; on excessive study/learning, 278, 295; Rule of, 38–41; Varano’s comparison of Pietro da Mogliano to, 37, 251, 271; Varano’s visions of, 59, 88–89, 334. See also Exposition of the Rule of the Poor Sisters of Saint Clare, and entry following; Poor Clares; Rule of Saint Clare Clarist convent in Camerino. See Santa Chiara, Monastery of; Santa Maria Nova, Monastery of Clarist convent in Fermo, as founded by Varano, 23, 24, 25–26, 327, 336

Index 359 Clarist convent in Urbino. See Urbino, Clarist convent of, and entries following Clement VI, Pope, 39, 273n1 Clement VII, Pope, 309n16 Clough, Cecil, 12 Codex Magliabechiano, 103–4 Colette of Corbie, Saint (Nicolette Boilet), 281 Colonna, Muzio, 42, 307–8; Varano’s letter to, 23, 42, 307–9, 336. See also Letter to Muzio Colonna Colonna, Oddone (later Pope Martin V), 297 Colonna, Vittoria, 12 communion: as discussed in Exposition of Rule of Saint Clare, 277, 285; Francesco da Urbino’s sermon on necessity of confession before, 71–72, 333; Pietro da Mogliano’s last receipt of, 254–55; Varano’s frequent receipt of, 95–96, 285n27, 334. See also Prayer to Jesus in the Eucharist confession(s): before death, 155; confidentiality of, 63, 134; as discussed in Exposition of Rule of Saint Clare, 39, 277, 284–85; Francesco da Urbino’s sermon on necessity of, before receiving communion, 71–72, 333; obedience/subjectivity and, 54; Pietro da Mogliano’s last, 247, 252–53; of Varano, 65, 71–72, 87–88, 95, 334 Considerations on the Passion of Our Lord (Considerazioni sulla passione di nostro signore), 226–44, 334; as compared/contrasted to The Mental Sufferings, 36, 225–26; Prayers to the Virgin in, 226, 236–37, 240–41, 242–43, 243; summary/analysis of, 35–36,

225–26; and Suso’s Horologium sapientiae, 35–36, 45, 65n21, 225–26, 277; Varano’s authorship of, 25, 35 Contemplating Christ Crucified, Latin couplets (Contemplando Gesù crocifisso, Distici latini), 45–46, 330–31; and emphasis on love, 330; and possible link to Suso, 45–46; Varano’s authorship of, 45, 330 Corradino, Pietro. See Pietro da Mogliano correspondence, 26, 41–44. See also Letters, and entries following Costanzia, Sister, 85 Council of Trent, 7, 30–31, 178n17, 289n37 Cox, Virginia, 6 Cremaschi, Chiara Giovanna, 34n103, 194 Crivelli, Carlo: altarpiece by, at church of San Pietro di Muralto, 60n5, 334 Della Rovere, Francesco Maria I, 249n6 Della Rovere family of Urbino, 15 De’ Pazzi, Maria Maddalena, Saint, 2, 27 devotional works, 26, 29–36. See also Considerations on the Passion of Our Lord; Memories of Jesus; The Mental Sufferings of Jesus during His Passion, and entry following; Prayers; Treatise on Purity of Heart, and entry following divine office, as recited in convents/ monasteries, 20–21; in Exposition of Rule of Saint Clare, 281–82, 283–84, 290; as quoted in Letter to Doctor Battista Pucci, 313

360 Index Domenico da Leonessa (Franciscan friar), 14; as addressee of Memories of Jesus, 24, 30, 139–41, 335; as addressee of The Spiritual Life, 59, 60n5, 140, 141n9, 335; death of, 335; departure of, from Camerino, 99, 335; Good Friday sermon of, as heard by Varano, 15, 63–65, 333; and Monastery of Santa Maria Nova, 15n37, 85n94; as provincial vicar, 84–85, 334, 335; as Varano’s spiritual director/ confessor, 15n37, 27, 99, 139–40, 261–62 Egypt: flight of Holy Family into, 32, 159; ingratitude of Jews for God’s liberating them from, 185; Israelites’ slavery in, as Varano’s metaphor for life at court under her father’s control, 18, 19, 80–81, 118, 187 Elliott, Dyan, 6 Eufrosina della Corgna, Sister: as transcriber of Instructions to a Disciple, 104, 135n149, 173n11, 327 Eugenius III, Pope, 120n83 Eugenius IV, Pope, 297–98, 298n58, 301 exhumations: of Pietro da Mogliano, 249, 269, 270; of Varano, 47 Exposition of the Rule of the Poor Sisters of Saint Clare (Dechiarazioni sopra i capituli de la regola de le sore povere di Santa Chiara), 38–41, 54, 277–78, 279–301, 335; as differing considerably from St. Clare’s original Rule, 39, 277–78; and Giovanni da Capistrano’s Commentary, 26, 39–41, 277; and papacy of

Innocent IV, 40–41, 301; proverbs quoted in, 26, 39, 41, 278, 285; scriptural references in, 26, 38–39, 278; Varano’s authorship of, 25–26, 38–40, 277. See also entry below Exposition of the Rule of the Poor Sisters of Saint Clare, guidelines in: on admonition/correction of sisters, 279, 294–96, 299; on cardinal protector/pope, 297, 301; on chaplain, 300; on communion, 277, 285; on confession, 39, 277, 284–85; on divine office, 281–82, 283–84, 290; on doorkeeper/rules for entry, 296–99; on election of abbess, 278, 285–88; on fasting, 284; on illness of sisters, 284, 292–93, 298, 300; on penance imposed on sisters, 293–94, 299; on property ownership, 291, 292; on reception of candidates, 279–84; on silence, 288–90; on speaking in parlor/at grate, 289–90, 299; on study/learning, 278, 295; on visitator, 279, 287, 299–300; on work, 291 Fermo, 42, 45; Clarist convent in, as founded by Varano, 23, 24, 25–26, 327, 336; miracles in, as attributed to Pietro da Mogliano, 38, 60n5, 269 Fieschi, Tommasina, 17 Foucault, Michel, 5n17, 54 Francesco da Caldarola (Franciscan friar), 14 Francesco da Monteprandone (Franciscan friar): as confessor of Pietro da Mogliano, 247, 252–53; as nephew of Giacomo della Marca, 247n3, 252; review of/

Index 361 annotations to The Happy Passing of Pietro da Mogliano by, 37, 247–48, 252n15, 253n17, 254n18, 255n24, 256n26, 257nn29–30, 259–61nn35–38, 262–63nn42–44, 265n53, 271–72 Francesco da Urbino (Franciscan friar), 14, 335; preaching by, as inspiring Varano to religious vocation, 15–16, 18, 24, 59, 68–73, 333 Francis, Pope, 264n48 Franciscan order: Capuchins’ split from, 309n16; preachers of, as spiritual influence on Varano, 1, 14–15; Third Order (tertiaries) of, 15–16, 23n67, 333. See also Observant Franciscans; Poor Clares; specific friars, monasteries, and convents Francis of Assisi, Saint, 14, 89n107, 215, 217, 252, 279, 283; death of, 97n136; on excessive study/learning, 295; feast day of, 97–98; Rule of, 40, 65n19, 81n77, 143n22, 280, 291; stigmatization of, 88, 90n111, 334; Testament of, 28; vision of, at Porziuncola, 268n64 Frazier, Alison Knowles, 6 Gattucci, Adriano, 53 Giacomo della Marca, Saint (Saint James of the Marches; Franciscan friar), 14, 78n61, 247n3, 252, 271–72 Giovanni da Capistrano, Saint (Franciscan friar): Commentary on the Rule of St. Clare (Explicatio regulae S. Clarae), 26, 39–40, 41, 277 Giovanni da Fano (Franciscan friar): and Capuchins’ split from Franciscans, 309n16; as possible

addressee of Instructions to a Disciple and/or Treatise on Purity of Heart, 22, 34, 42, 103, 193; as provincial superior, 42–43, 309, 311n22; Varano’s letter to, 42–43, 309–11, 336. See also Letter to Friar Giovanni da Fano Girolamo di Giovanni of Camerino: Annunciation, 11 Gonzaga, Elisabetta, duchess of Urbino: as addressee of The Happy Passing of Pietro da Mogliano, 22, 36–37, 247, 249–50 Gregorio, Fra (Giorgio Albanese), 78 Gregory I, Pope (Gregory the Great), 95n125, 299n60, 313n29; Dialogi, 252n15; on Mary Magdalene, 264n48 Gregory IX, Pope, 40, 297nn55–56 Gregory XVI, Pope: beatification of Varano by, 51, 336 guidance/advice, spiritual, as given by Varano, 21–22; to lay people, 22, 312; to male clerics, 22, 26, 34–35; to nuns, 21–22, 25, 26, 45, 103, 225, 327. See also Considerations on the Passion of Our Lord; Exposition of the Rule of the Poor Sisters of Saint Clare, and entry following; Instructions to a Disciple, and entry following; Letter to Doctor Battista Pucci; Poem to a Nun Guidobaldo da Montefeltro, duke of Urbino, 37, 247n2, 249n6 The Happy Passing of the Blessed Pietro da Mogliano (Il felice transito del beato Pietro da Mogliano), 3, 20, 22, 25, 53, 55, 249–72, 278, 335; as addressed to Elisabetta Gonzaga, 22, 36–37, 247, 249–50;

362 Index as extended letter, 41; Francesco da Monteprandone’s review of/annotations to, 37, 247–48, 252n15, 253n17, 254n18, 255n24, 256n26, 257nn29–30, 259–61nn35–38, 262–63nn42–44, 265n53, 271–72; as hagiography, 37–38, 55, 248; Song of Songs quoted in, 37, 254, 267; summary/analysis of, 36–38, 247–48; Varano’s attestation to truthfulness of, 271–72. See also entry below; Pietro da Mogliano The Happy Passing of the Blessed Pietro da Mogliano, events in narrative of: Pietro’s illness/receipt of communion, 248, 249, 250–55; Pietro’s nighttime struggles against the devil, 248, 249, 255–59; Pietro’s remembrance of childhood vision that led to his choice of religious life, 248, 249–50, 259–62; Pietro’s sermon to his fellow friars, 262; Pietro’s conversations with doctors, 257n30, 262–64, 312; Pietro’s death/visitors to his deathbed, 248, 250, 264–69; miracles attributed to Pietro, 38, 87, 248, 250, 269–71 Honorius III, Pope, 65n19, 268n64 Hymn of Praise to the Vision of Christ (poem), 44–45, 320–27; as composed in ottava rima, 44, 319; on Jesus as “trusted merchant,” 321n3; language/imagery of Song of Songs in, 44–45, 319, 323–24; Varano’s authorship of, 44 Ignatius of Loyola, Saint: and spiritual autobiography, 28n81; Spiritual Exercises of, 64n18, 73n43, 160n33 Innocent IV, Pope, 40, 282, 301

Instructions to a Disciple (Istruzioni al discepolo), 22, 23, 25, 36, 105–35, 335; Cimarelli’s edited version of, 50–51, 103, 104; closing prayer of, 135; fictional third-party narrator of, 28, 105; as part of Codex Magliabechiano, 103–4; possible addressees of, 22, 27–28, 42, 103, 105n10; proverbs quoted in, 29, 103, 106, 113, 115, 116; scriptural references in, 29, 103; summary/ analysis of, 27–29, 103. See also entry below Instructions to a Disciple, admonitions of: to act out of love, not from fear/for gain, 108; to be generous to others/miserly to oneself, 130–35; to be humble and honor God, 123–27; to be vigilant/ fervent, 114–17; to love one’s enemies, 109–11; on power of prayer, 105–6; to seek perfection/ interior trinity, 117–23; to seek the good in all things, 106–7; to think always on God, 127–30; on visitations, 111–14 Isidore of Seville, Saint, 312–13 Jacobus de Voragine: The Golden Legend (Legenda aurea), 2 Jacopone da Todi (Franciscan friar), 85n97 Jerome, Saint, 253, 298–99 Jesus Christ: birth of, 155, 157–59, 162, 283; as commanding Varano to write The Mental Sufferings, 95–97; crucified feet of, 62, 90, 92–93, 95, 190, 192, 232, 334; and declaration of love for Varano, 59, 82; events in life of, as recounted in Novena to the Virgin, 32, 156–69; figure of, as baby, 14,

Index 363 46n156; and Judas, 33, 144, 171, 183–85, 186–87, 192; and Mary Magdalene, 33, 49–50, 62, 92–93, 171, 172, 180–82, 192; Varano’s visions of, 59, 74–77, 79–80, 82, 333. See also Considerations on the Passion of Our Lord; Hymn of Praise to the Vision of Christ; Memories of Jesus; The Mental Sufferings of Jesus during His Passion, and entry following; Passion of Jesus Christ, Varano’s devotion to, and entry following; Prayer to Jesus Christ; Prayer to Jesus in the Eucharist; Varano, Camilla Battista da, on mystical marriage to Jesus; Virgin Mary Jews, as depicted by Varano: exodus of, from slavery in Egypt, 18, 19, 80–81, 118, 185, 187; ingratitude/ obstinacy of, 81, 82, 171–72, 183, 185–86, 187; and persecution/execution of Jesus, 144, 161, 162–63 Julius II, Pope, 22–23; and Varano’s founding of Clarist convent in Fermo, 23, 25, 327, 336 Kelly-Gadol, Joan, 5n16, 7 Leo X, Pope, 23 Letters, 26, 41–44, 305, 306–16, 336. See also entries below Letter to a Sister Vicar (Lettera ad una suora vicaria), 41–42, 306–7, 336; reference to earlier correspondence in, 305, 306 Letter to Doctor Battista Pucci (Lettera al medico ser Battista Pucci), 22, 43–44, 311–12, 312–16; alternate title of, 43; reference to earlier correspondence in, 305, 312

Letter to Friar Giovanni da Fano (Lettera a Fra Giovanni da Fano), 310–11, 336; and Varano’s support of provincial superior, 42–43, 309, 310–11; as written in Latin, 309 Letter to Muzio Colonna (Lettera a Muzio Colonna), 307–8, 308–9, 336; as appeal for safety of citizens of Montecchio, 23, 42, 307–9, 336 Lowe, K. J. P., 6, 51n173, 286n31 Ludovico da Camerino (Franciscan friar), 265n53 Luongo, Thomas, 6 Luther, Martin, 22n63, 30–31, 92n115, 176n15, 312 Luzi, Pietro, 8n28, 15, 23–24 Malatesta, Elisabetta (Varano’s greataunt), 9, 11, 19; death of, 72n42, 333 Malatesta, Giovanna (Varano’s stepmother): marriage of, 10; and husband’s legitimate/illegitimate children, 10, 23–24, 42; and humanist court of Camerino, 11; as owner of Giacomo della Marca’s biretta, 265n53; death of, 23–24, 336 Malatesta, Sigismondo, 10 Malignis, Venanzio di Antonio da, 10 Manardi, Ignazio (Dominican friar), 104 Marches, The (Le Marche), 19, 23, 26, 52; Franciscans in, 36, 43, 265, 309, 311, 334; miracles attributed to Pietro da Mogliano in, 38, 269; troop movements through, 308–9; Varano family control over, 8–9; vernacular of, 55. See also Camerino; Giacomo della Marca, Saint

364 Index Marco da Montegallo (Franciscan friar), 14, 271n77 Marco da Urbino (Franciscan friar), 271n77, 272 Marini, Anton Maria, 104 Martin V, Pope, 297 Martin of Tours, Saint, 290n39 Mary, mother of Jesus. See Virgin Mary Mary Magdalene: as “apostle of the apostles,” 172, 182, 264n48; Christ’s anguish for, in The Mental Sufferings, 33, 49–50, 171, 172, 180–82; in Considerations on the Passion of Our Lord, 242; feast day of, 264n48, 265; in Novena to the Virgin, 161–62, 163; prostration of, at the feet of Christ, 62, 92–93, 192; in The Spiritual Life, 86, 93n116; Varano’s comparison of herself to, 2, 3, 62, 192 Mauro de Terzago (Olivetan monk): death of, 336; as likely addressee of Treatise on Purity of Heart, 34, 193, 195n6, 336. See also Treatise on Purity of Heart, and entry following Mazzonis, Querciolo, 6 McGinn, Bernard, 6; on Italian women mystics/authors, 16, 17 Medici family of Florence, 12 Medioli, Francesca, 6 Memories of Jesus (I ricordi di Gesù), 140–50, 334; as addressed to Domenico da Leonessa, 24, 30, 139–41, 335; as earliest of Varano’s prose works, 20, 24, 29, 139, 334; Jesus as main speaker in, 140, 171; later revision of, 24, 25, 30, 139–40, 334, 335; manuscript copy of, as created by Antonio da Segovia, 150, 273; proverbs quoted

in, 146–47; summary/analysis of, 29–31, 139–40 The Mental Sufferings of Jesus during His Passion (I dolori mentali di Gesù nella sua passione), 20, 25, 29, 36, 172–92, 334; as addressed to Pietro da Mogliano, 21–22, 32–33, 171–72, 190–92; “blessed soul” at convent in Urbino, as interlocutor in, 171, 172–73, 186–87; Christ’s command to Varano to write, 95–97; as dedicated to Sister Pacifica, 189–90; manuscript copy of, as created by Antonio da Segovia, 32, 38, 273; as originally attributed to Scupoli, 47–48, 56; Scupoli’s editing/ rewriting and plagiarization of, 48–50, 51; Sister Pacifica’s encouragement of Varano’s writings on, 21, 32, 171, 172–73; summary/ analysis of, 32–34, 171–72. See also entry below The Mental Sufferings of Jesus during His Passion, Christ’s anguish in: for the apostles (disciples), 171, 182–83; for damned souls, 171, 173–77; for elect, 171, 177–79; for the ingratitude of all creatures, 172, 186–89; for the ingratitude of the Jews, 171–72, 183, 185–86, 187; for Judas, 33, 171, 183–85; for Mary Magdalene, 33, 49–50, 171, 172, 180–82; for the Virgin Mary, 33, 49, 171, 179–80 Merici, Angela, Saint, 17 Milani, Santo, 48 Monastery and Church of San Pietro di Muralto. See San Pietro di Muralto, Franciscan monastery of; San Pietro di Muralto, monastery church of

Index 365 Monastery of Santa Maria Nova/ Santa Chiara. See Santa Chiara, Monastery of; Santa Maria Nova, Monastery of Montecchio (town): Varano’s appeal to Muzio Colonna, for safety of, 23, 42, 307–9, 336 Montefeltro, Antonio II da, count of Urbino, 12 Montefeltro, Battista da, 12, 19 Montefeltro, Federico da, 19 Montefeltro, Guidobaldo da, duke of Urbino, 37, 247; and exhumation of Pietro da Mogliano, 249, 269 Montefeltro family of Urbino, 12, 247; as patrons of Clarist convent, 19 mysticism, of Italian religious women, 6, 16–17. See also Varano, Camilla Battista da, as mystic, and entry following Neri, Filippo, Saint, 59 Nicholas V, Pope, 39 Nico Ottaviani, Maria Grazia, 12 Novena to the Virgin (Novena alla vergine), 151, 156–69; on Annunciation, 156–57; on birth of Christ, 157–59; on flight into Egypt, 159–60; on Mary’s life with Christ after death of Joseph, 160; on Christ’s ministry/persecution, 161; on Christ’s crucifixion/burial, 161–63; on Christ’s resurrection/ ascension, 163–65; on Mary’s life before her assumption, 165–66; on Mary’s assumption/coronation in heaven, 166–69; summary/analysis of, 31–32 Observant Franciscans: vs Conventual Franciscans, 298n58;

Varano and, 1n1, 14n36, 42–43. See also Domenico da Leonessa; Franciscan order; Giacomo della Marca, Saint; Giovanni da Fano; Marco da Montegallo; Pietro da Mogliano; San Pietro di Muralto, Franciscan monastery of, and entry following Olivetans (Benedictine religious order): founding of, 273n1; monastery of, in Camerino, 15n37, 273n1. See also Antonio da Segovia; Mauro de Terzago Olivi, Peter John (Franciscan theologian), 321n3 Oliviero, Father (Franciscan friar), 71–72, 333 Osanna of Mantua (Osanna Andreasi), 17 Pacifica, Sister. See Benedetti, Sister Pacifica Pacifico da Urbino (Franciscan friar), 65 Paolo Corimbo da Fossombrone (Franciscan friar): as Varano’s eulogist, 24 Parsons, Gerald, 6 Pascucci, Matteo, 31, 35, 42, 152nn4– 5, 309 Passion of Jesus Christ, Varano’s devotion to, 2, 16, 17; and account of gospel story being read to Pietro da Mogliano, 256–58; in Contemplating Christ Crucified, 45–46, 330–31; as described in The Spiritual Life, 63–68, 77n59, 82, 86, 92–93, 95–97, 333, 334; Domenico da Leonessa’s Good Friday sermon and, 15, 63–65, 333; in Instructions to a Disciple, 106, 120–21, 126; in Memories of

366 Index Jesus, 30, 139, 141–43; in Prayers, 155, 158–59, 161–63, 165–66; in Treatise on Purity of Heart, 214–15, 221. See also entry below; Considerations on the Passion of Our Lord; The Mental Sufferings of Jesus during His Passion, and entry following Passion of Jesus Christ, Virgin Mary’s suffering/experiences during, 2, 32, 86, 155, 182; in Considerations on the Passion of Our Lord, 226, 227, 230, 232, 236–43; in The Mental Sufferings, 33, 171, 179–80; in Novena to the Virgin, 158–59, 161–63, 165–66 Paul IV, Pope, 48 Petrarch, Francis (Francesco Petrarca), 46 Pico della Mirandola, Giovanni: Oration on the Dignity of Man, 90n111 Pietro da Mogliano (Franciscan friar), 3, 14, 15, 22, 25; as addressee of The Mental Sufferings, 21–22, 32–33, 171–72, 190–92; death of, 22, 25n71, 98, 149–50, 247n1, 335; death of, as chronicled by Varano, 3, 20, 22, 25, 36–38, 247–48, 249–72; exhumation of, 249, 269, 270; miracles attributed to, 38, 87, 248, 250, 269–71; as Observant Franciscan, 247n1, 248, 249–50, 255, 259–61, 263n44; as provincial vicar, 36, 84n93, 87–88, 98, 247n1, 269, 334, 335; Varano’s comparison of, to St. Clare, 37, 251, 271; Varano’s confession to, at convent in Camerino, 87–88, 95, 334; as Varano’s spiritual director/ confessor, 15n37, 20, 32–33, 171. See also The Happy Passing of the

Blessed Pietro da Mogliano, and entry following Pius V, Pope, 63n16 Pius IX, Pope, 51 plague: Varano’s death from, 24, 47, 336; Varano’s reference to, in Instructions to a Disciple, 125 Poems, 26, 44–46, 319–32, 333; Contemplating Christ Crucified, 45–46, 330–31; Hymn of Praise to the Vision of Christ, 44–45, 319– 27; Poem to a Nun, 45, 327–29; To Mary: A Sonnet, 46, 332. See also entries for specific poems Poem to a Nun (Capitolo ad una religiosa), 45, 327–28, 328–29; addressee of, 45, 327; as composed in terza rima, 45, 327; as offering spiritual guidance/advice, 327 Poor Clares (Franciscan religious order): about, 23n67; convent of, in Fermo, as founded by Varano, 23, 24, 25–26, 327, 336; papal documents pertaining to administration of, 39. See also Clare of Assisi, Saint; Exposition of the Rule of the Poor Sisters of Saint Clare, and entry following; Rule of Saint Clare; Santa Chiara, Monastery of; Santa Maria Nova, Monastery of Porziuncola (chapel in Assisi), 268n64 Prayers, 25, 151–52, 152–70, 335. See also entries below; Novena to the Virgin Prayer to God, 25, 31, 151, 152–53; manuscript copy of, as created by Antonio da Segovia, 273 Prayer to Jesus Christ, 25, 31, 151, 154 Prayer to Jesus in the Eucharist, 31, 151, 169–70 Prayer to the Virgin, 31, 151, 154–56

Index 367 proverbs, Varano’s use of: in Exposition of Rule of Saint Clare, 26, 39, 41, 278, 285; in Instructions to a Disciple, 29, 103, 106, 113, 115, 116; in Memories of Jesus, 146–47; in The Spiritual Life, 71 Pucci, Battista (physician): attendance of, at Pietro da Mogliano’s deathbed, 257n30, 312; Varano’s letter to, 22, 43–44, 305, 311–16. See also Letter to Doctor Battista Pucci Remembrance of the Olivetan Antonio da Segovia (Memoria dell’Olivetano Antonio da Segovia), 25, 38, 273–74, 275, 335; alternative title of, 274; autograph manuscript of, 38, 273, 274, 274 Reschiglian, Massimo, 53 Robin, Diana, 6 Ross, Sarah Gwyneth, 6 Rule of Saint Clare: Giovanni da Capistrano’s Commentary on, 26, 39–40, 41, 277; as not always followed by Varano, 54, 278; Varano’s Exposition of, as differing considerably from, 39, 277–78. See also Exposition of the Rule of the Poor Sisters of Saint Clare, and entry following San Damiano, Clarist convent of (Assisi), 40–41, 89n107 San Pietro di Muralto, Franciscan monastery of (Camerino): friars of, 24, 60n5, 65n20, 68n28, 71n37; illness/death of Pietro da Mogliano at, 22, 247n1, 264–68; partial demolition of, 22. See also The Happy Passing of the Blessed Pietro da Mogliano, and entry following

San Pietro di Muralto, monastery church of (Camerino), 333, 334; Crivelli’s altarpiece at, 60n5, 334; Domenico da Leonessa’s Good Friday sermon at, 15, 63–65, 333; Varano’s confession at, 72, 333 Santa Chiara, Monastery of (previously Santa Maria Nova, Camerino): autograph manuscript of Remembrance of Antonio da Segovia preserved at, 38, 273, 274, 274; cloister at, 20; manuscript copies of Varano’s works preserved at, 32, 39, 59–60, 172, 278. See also entry below Santa Maria Nova, Monastery of (Camerino): as rebuilt/endowed by Varano’s father, 15n37, 19, 85n94, 273n1; ritualized prayer at, 20–21; Varano as abbess at, 20, 23, 26, 54, 335, 336; Varano’s entry into, 19, 334; Varano’s illness/ death at, 24, 46–47, 336; Varano’s major works as composed at, 20, 21–22; Varano’s visions at, 59, 85–86, 88–89, 334. See also Varano, Camilla Battista da, as abbess Santoni, Milziade, 44, 52 Scaraffia, Lucetta, and Gabriella Zarri, 5. See also Zarri, Gabriella Schutte, Anne Jacobson, 2n4, 6 scriptural references, examples of Varano’s use of: in Exposition of Rule of Saint Clare, 26, 38–39, 278; in Instructions to a Disciple, 29, 103 Scupoli, Lorenzo (Theatine priest): attribution of The Mental Sufferings to, 47–48, 56; editing/ rewriting/plagiarization of The Mental Sufferings by, 48–50, 51; The Spiritual Combat, 48, 49, 50

368 Index Serventi, Silvia, 34, 53, 193 Sforza, Alessandro, 18 Sforza, Battista, 12, 19 Sforza, Francesco, 78n61; Costanza da Varano’s oration before, 12, 18, 333 Simoncini, Silvano, 11–12, 15 Sister Vicar, Varano’s letter to. See Letter to a Sister Vicar Song of Songs: in The Happy Passing of Pietro da Mogliano, 37, 254, 267; in Hymn of Praise to the Vision of Christ, 44–45, 319, 323–24; in Instructions to a Disciple, 126; in Letter to Doctor Battista Pucci, 314–15; in Memories of Jesus, 149; in The Spiritual Life, 68, 74, 79, 82, 83, 96; in Treatise on Purity of Heart, 196–99, 201–2, 203–5, 208, 209, 210, 211–12, 216–17, 218, 219, 221, 222, 224 The Spiritual Life (La vita spirituale), 3, 18, 20, 24, 25, 36, 60–101; as addressed to Domenico da Leonessa, 59, 60n5, 140, 141n9, 335; as divided into chapters, 60; as extended letter, 41; manuscript copy of, as created by Antonio da Segovia, 38, 59–60, 273; Song of Songs quoted in, 68, 74, 79, 82, 83, 96; summary/analysis of, 27–28, 59. See also entry below The Spiritual Life, events narrated in: revelation that led her to write, 60–62; invocation of God’s help/ intention to speak candidly, 62–63; Domenico da Leonessa’s sermon on the Passion of Christ/ Varano’s vow to shed at least one tear, 15, 63–65, 333; Varano’s observance of her vow/meditation on Passion, 65–68; Francesco

da Urbino’s preaching/spiritual influence on Varano, 68–69, 333; Varano’s correspondence with Francesco, 69–70; opposition of Varano’s father to her religious vocation, 18–19, 59, 69–70, 80–81; Varano’s interior debate over her vocation, 70–73; Varano’s decision to serve God, 73–74; Christ’s appearances to Varano as father/ friend/spouse, 74–77; Varano’s gift of three lilies/vision of Christ, 77–80, 333; Varano’s early illness, 78, 333; Varano’s entrance into convent at Urbino, 80–81, 334; Varano’s first two years of religious life/return to Camerino, 81–87, 334; Christ’s declaration of love for Varano, 59, 82; Varano’s early spiritual crisis, 83–87; Pietro da Mogliano’s visit to convent at Camerino, 87–88; Varano’s visions of St. Clare, 59, 88–89, 334; angels’ visit to Varano/Varano’s soul held at Christ’s feet, 90–93, 334; Varano’s desire to be freed of her body/Christ’s refusal of that request, 93–95; Christ’s command to Varano to write The Mental Sufferings, 95–97; Varano’s years of crisis/spiritual desolation, 97–100, 335; Pietro da Mogliano’s death, 98–100; Varano’s conclusion/last testament, 59, 100–1 Stampa, Gaspara, 323n5 Suso, Henry (Heinrich Seuse), Horologium sapientiae (Clock of Wisdom): and Considerations on the Passion of Our Lord, 35–36, 45, 65n21, 225–26, 277; and possible link to Contemplating Christ Crucified, 45–46. See also

Index 369 Considerations on the Passion of Our Lord Teresa of Avila, Saint, 2; and spiritual autobiography, 28n81 Theatine order (Congregation of Clerics Regular), 47–48. See also Scupoli, Lorenzo Third Order of Saint Francis (tertiaries), 15–16, 23n67, 333 Thoman, Bret, 53, 60, 104, 140, 151–52, 194, 226 Thomas à Kempis: Imitation of Christ, 64n18, 222n163 Thomas Aquinas, Saint: “Lauda Sion,” 95n128 Tolomei, Bernardo, 273n1 To Mary: A Sonnet, 46, 332; Varano’s authorship of, 46, 332 Treatise on Purity of Heart (Trattato della purità del cuore), 22, 25, 36, 195–224, 335; possible addressees of, 22, 34, 42, 193; Song of Songs quoted in, 196–99, 201–2, 203–5, 208, 209, 210, 211–12, 216–17, 218, 219, 221, 222, 224; summary/analysis of, 34–35, 193–94; Varano’s allusion to her spiritual desolation in, 34, 203. See also entry below Treatise on Purity of Heart, elements necessary for divine contemplation/religious perfection: (first), threefold purity toward God/ neighbor/ourselves, 196–202; (second), loving crucifixion, and awareness of three kinds of crucifixion, 202–11; need to acquire virtue of humility, 211–13; (third), voluntary oblation of the self, 213–24

treatises on religious persons and on religious institutions, 26, 36–41. See also Exposition of the Rule of the Poor Sisters of Saint Clare, and entry following; The Happy Passing of the Blessed Pietro da Mogliano, and entry following; Remembrance of the Olivetan Antonio da Segovia Trovato, Palmina, 35n111, 140, 172 Ubertino di Casale Monferrato (Franciscan friar/author): Arbor vitae crucifixae Iesu, 81n77, 191n55 Ugolino, count of Segni, bishop of Ostia. See Gregory IX, Pope Urban IV, Pope, 298, 298n59 Urbino, Clarist convent of, 19, 41, 277n3, 305; “blessed soul” at, as interlocutor in The Mental Sufferings, 171, 172–73, 186–87; death of Elisabetta Malatesta at, 72n42, 333. See also entries below Urbino, Clarist convent of, Varano’s entry into/novitiate at, 18–19, 20, 37n116, 38, 39, 72, 75, 187n43, 305, 319, 334; as described in The Spiritual Life, 80–84; Memories of Jesus written during, 20, 24, 29, 139, 140, 149, 334 Urbino, Clarist convent of, Varano’s profession of vows at, 19, 24, 39, 334; as described in The Spiritual Life, 84 Vannini, Caterina, 2 Varano, Annibale da (half-brother), 266n54; heroic name of, 13n34; murder of, 22, 335 Varano, Camilla Battista da, 1–56; in context of Italian religious

370 Index women’s writing, 4–8, 16–17; birth and family of, 8–12, 63, 333; as illegitimate child, 10; as depicted with her father in painting of the Annunciation, 11; education of, 12–14; heroic name of, 13n34; early devotional outlook/spirituality of, 14–16, 333; as Franciscan tertiary, 15–16, 333; and choice of conventual life, 16–19; at convent in Urbino, 18–19, 20, 334; at convent in Camerino, 19–24, 334; as mystic, 2–3, 16–17, 21–22, 24, 28, 56; spiritual desolation experienced by, 21, 25, 34, 83–87, 97–100, 151, 171, 203, 335; composition of major works by, 20, 21–22, 23, 24–26; and violence against her family/escape to Abruzzo, 22–24, 25, 336; and founding of convent in Fermo, 23, 24, 25–26, 327, 336; as abbess at Camerino, 20, 23, 26, 54, 335, 336; illness/death of, 24, 46–47, 336; exhumations of, 47; beatification of, 47, 51, 52, 336; miracles attributed to, 52; canonization of, 46–47, 51, 52–53, 336; independence/autonomy of, 53–55; reception/afterlife of works by, 46–53; chronology of, 333–36. See also entries below Varano, Camilla Battista da, as abbess (Monastery of Santa Maria Nova, Camerino), 20, 23, 26, 54, 335, 336; and Instructions to a Disciple, 103; letters written by, 305, 306–7, 308–9, 310–11. See also Exposition of the Rule of the Poor Sisters of Saint Clare, and entry following

Varano, Camilla Battista da, as mystic, 21–22, 24, 28; in context of other Italian women mystics, 6, 16–17; in conversations with Jesus, Mary, and the saints, 2–3, 21, 56; and influence of Suso, 35–36, 45–46, 65–66, 225–26, 277; and periods of spiritual desolation, 21, 25, 34, 83–87, 97–100, 151, 171, 203, 335; and visions of Jesus, 59, 74–77, 79–80, 82; and visions of St. Clare, 59, 88–89, 334; and works later appropriated/rewritten by male clerics, 47–51, 56 Varano, Camilla Battista da, on mystical marriage to Jesus, 21; erotic aspects of, 21, 30, 37, 139, 148, 149, 174n12, 319, 323–24; in The Happy Passing of Pietro da Mogliano, 37, 248, 254, 267; in Hymn of Praise to the Vision of Christ, 44–45, 319, 323–24; in Instructions to a Disciple, 29, 108, 123; in Letter to a Sister Vicar, 42, 305, 306–7; in Letter to Giovanni Fano, 43, 310; in Memories of Jesus, 30, 139, 142–43, 145, 148, 149; in The Mental Sufferings, 33, 49, 174; in Poem to a Nun, 45; in The Spiritual Life, 24, 37, 59, 70n34, 74–75, 76, 79–80, 82, 83, 93–94, 100; in Treatise on Purity of Heart, 193, 194, 195, 196–99, 201, 203–5, 209, 211–13, 216–17, 221–22. See also Song of Songs Varano, Camilla Battista da, works by, 24–26; autobiographical works, 26, 27–29; correspondence, 26, 41–44; devotional works, 26, 29–36; poetry, 26, 44–46; prose style of, 56; reception and afterlife of, 46–53; scholarly/devotional

Index 371 editions of, 52, 53, 55; treatises on religious persons and on religious institutions, 26, 36–41; as written in vernacular, 14, 26, 39, 40, 55. See also entries for both genres of works and specific titles Varano, Costanza da, 11; oration of, to plead for return of Camerino to Varano control, 12, 18, 333 Varano, Emilia da (half-sister), 10 Varano, Ginevra da (half-sister), 42, 307 Varano, Giovanni II da (grandfather), 9 Varano, Giovanni Maria da (halfbrother): attendance of, at Pietro da Mogliano’s deathbed, 265–66, 266n54; as duke of Camerino, 22–23, 24, 336; and familial struggle for lordship of Camerino, 24, 336 Varano, Giulio Cesare da, duke of Camerino (father), 8–13, 15; birth of, 333; as young survivor of violent family conflict, 9; marriage and legitimate/illegitimate children of, 10, 24, 42, 266n54; humanist court of, 11–14; ducal palace of, 13; as depicted with Camilla in painting of the Annunciation, 11; as initially opposed to Camilla’s entry into Clarist convent, 18–19, 59, 69–70, 80–81; Camilla’s portrayal of, as Egyptian Pharaoh, 18, 19, 80–81, 118, 187; rebuilding/endowment of convent in Camerino by, 15n37, 19, 85n94, 273n1; attendance of, at Pietro da Mogliano’s deathbed, 248, 251n13, 263n44, 265–66; excommunication of, 22;

deposition/murder of, 22, 335. See also Malatesta, Giovanna Varano, Pier Gentile da (great-uncle), 11, 333 Varano, Pirro da (half-brother): attendance of, at Pietro da Mogliano’s deathbed, 265–66, 266n54; heroic name of, 13n34; murder of, 22, 335 Varano, Rodolfo III da, 9, 333 Varano, Rodolfo IV da, 9, 12, 72n42, 333 Varano, Sigismondo da (nephew): and familial struggle for lordship of Camerino, 24, 336 Varano, Venanzio da (half-brother), 24, 266n54; heroic name of, 13n34; murder of, 22, 335 Vernazza, Battista (Tommasa Vernazza), 17 Vigri, Caterina. See Catherine of Bologna, Saint Virgin Mary, 14, 21, 49, 221, 271n75; Annunciation to, 11, 18–19, 24, 70, 155; assumption of, 32n94, 165–69; and birth of Christ, 155, 157–59, 162, 283; Christ’s anguish for, in The Mental Sufferings, 33, 49, 171, 179–80; events in life of, 32, 156–69; in Exposition of Rule of Saint Clare, 282, 283, 294, 301; and flight into Egypt, 32, 159; and Judas’s betrayal of Christ, 33, 184n31; in Letter to Doctor Battista Pucci, 43, 313, 314–15, 316; prayers to, in Considerations on the Passion of Our Lord, 226, 236–37, 240–41, 242–43, 243; Varano’s early vow to, 18–19, 70; Varano’s prayers/devotion to, in The Spiritual Life, 61, 70, 78, 81, 91–92, 94, 100; Varano’s vision

372 Index of, in The Spiritual Life, 85–86, 334; Visitation of, 250. See also Annunciation; Novena to the Virgin; Passion of Jesus Christ, Virgin Mary’s suffering during; Prayer to the Virgin; To Mary: A Sonnet Visconti, Bianca Maria: Costanza da Varano’s oration before, 12, 18, 333 visions: of Francis of Assisi, 268n64; of Pietro da Mogliano, 248, 249–50, 259–62. See also entry below visions, as experienced by Varano, 2–3, 21, 56; of angels, 84, 90–91, 94–95, 334; of Christ, 59, 74–77, 79–80, 82, 333; of St. Clare, 59, 88–89, 334; of Virgin Mary, 85–86, 334 Visions of Santa Caterina (work previously attributed to Varano), 53 Volpi, Gaetano, 48 Zarri, Gabriella, 7, 12, 27; Lucetta Scaraffia and, 5

The Other Voice in Early Modern Europe: The Toronto Series

Series Titles Madre María Rosa Journey of Five Capuchin Nuns Edited and translated by Sarah E. Owens Volume 1, 2009 Giovan Battista Andreini Love in the Mirror: A Bilingual Edition Edited and translated by Jon R. Snyder Volume 2, 2009 Raymond de Sabanac and Simone Zanacchi Two Women of the Great Schism: The Revelations of Constance de Rabastens by Raymond de Sabanac and Life of the Blessed Ursulina of Parma by Simone Zanacchi Edited and translated by Renate Blumenfeld-Kosinski and Bruce L. Venarde Volume 3, 2010 Oliva Sabuco de Nantes Barrera The True Medicine Edited and translated by Gianna Pomata Volume 4, 2010 Louise-Geneviève Gillot de Sainctonge Dramatizing Dido, Circe, and Griselda Edited and translated by Janet Levarie Smarr Volume 5, 2010

Pernette du Guillet Complete Poems: A Bilingual Edition Edited with introduction and notes by Karen Simroth James Poems translated by Marta Rijn Finch Volume 6, 2010 Antonia Pulci Saints’ Lives and Bible Stories for the Stage: A Bilingual Edition Edited by Elissa B. Weaver Translated by James Wyatt Cook Volume 7, 2010 Valeria Miani Celinda, A Tragedy: A Bilingual Edition Edited with an introduction by Valeria Finucci Translated by Julia Kisacky Annotated by Valeria Finucci and Julia Kisacky Volume 8, 2010 Enchanted Eloquence: Fairy Tales by Seventeenth-Century French Women Writers Edited and translated by Lewis C. Seifert and Domna C. Stanton Volume 9, 2010

Gottfried Wilhelm Leibniz, Sophie, Electress of Hanover and Queen Sophie Charlotte of Prussia Leibniz and the Two Sophies: The Philosophical Correspondence Edited and translated by Lloyd Strickland Volume 10, 2011 In Dialogue with the Other Voice in Sixteenth-Century Italy: Literary and Social Contexts for Women’s Writing Edited by Julie D. Campbell and Maria Galli Stampino Volume 11, 2011 Sister Giustina Niccolini The Chronicle of Le Murate Edited and translated by Saundra Weddle Volume 12, 2011 Liubov Krichevskaya No Good without Reward: Selected Writings: A Bilingual Edition Edited and translated by Brian James Baer Volume 13, 2011 Elizabeth Cooke Hoby Russell The Writings of an English Sappho Edited by Patricia Phillippy With translations from Greek and Latin by Jaime Goodrich Volume 14, 2011 Lucrezia Marinella Exhortations to Women and to Others If They Please Edited and translated by Laura Benedetti Volume 15, 2012 Margherita Datini Letters to Francesco Datini Translated by Carolyn James and Antonio Pagliaro Volume 16, 2012

Delarivier Manley and Mary Pix English Women Staging Islam, 1696–1707 Edited and introduced by Bernadette Andrea Volume 17, 2012 Cecilia del Nacimiento Journeys of a Mystic Soul in Poetry and Prose Introduction and prose translations by Kevin Donnelly Poetry translations by Sandra Sider Volume 18, 2012 Lady Margaret Douglas and Others The Devonshire Manuscript: A Women’s Book of Courtly Poetry Edited and introduced by Elizabeth Heale Volume 19, 2012 Arcangela Tarabotti Letters Familiar and Formal Edited and translated by Meredith K. Ray and Lynn Lara Westwater Volume 20, 2012 Pere Torrellas and Juan de Flores Three Spanish Querelle Texts: Grisel and Mirabella, The Slander against Women, and The Defense of Ladies against Slanderers: A Bilingual Edition and Study Edited and translated by Emily C. Francomano Volume 21, 2013 Barbara Torelli Benedetti Partenia, a Pastoral Play: A Bilingual Edition Edited and translated by Lisa Sampson and Barbara Burgess-Van Aken Volume 22, 2013

François Rousset, Jean Liebault, Jacques Guillemeau, Jacques Duval and Louis de Serres Pregnancy and Birth in Early Modern France: Treatises by Caring Physicians and Surgeons (1581–1625) Edited and translated by Valerie WorthStylianou Volume 23, 2013 Mary Astell The Christian Religion, as Professed by a Daughter of the Church of England Edited by Jacqueline Broad Volume 24, 2013 Sophia of Hanover Memoirs (1630–1680) Edited and translated by Sean Ward Volume 25, 2013 Katherine Austen Book M: A London Widow’s Life Writings Edited by Pamela S. Hammons Volume 26, 2013 Anne Killigrew “My Rare Wit Killing Sin”: Poems of a Restoration Courtier Edited by Margaret J. M. Ezell Volume 27, 2013 Tullia d’Aragona and Others The Poems and Letters of Tullia d’Aragona and Others: A Bilingual Edition Edited and translated by Julia L. Hairston Volume 28, 2014 Luisa de Carvajal y Mendoza The Life and Writings of Luisa de Carvajal y Mendoza Edited and translated by Anne J. Cruz Volume 29, 2014

Russian Women Poets of the Eighteenth and Early Nineteenth Centuries: A Bilingual Edition Edited and translated by Amanda Ewington Volume 30, 2014 Jacques Du Bosc L’Honnête Femme: The Respectable Woman in Society and the New Collection of Letters and Responses by Contemporary Women Edited and translated by Sharon Diane Nell and Aurora Wolfgang Volume 31, 2014 Lady Hester Pulter Poems, Emblems, and The Unfortunate Florinda Edited by Alice Eardley Volume 32, 2014 Jeanne Flore Tales and Trials of Love, Concerning Venus’s Punishment of Those Who Scorn True Love and Denounce Cupid’s Sovereignity: A Bilingual Edition and Study Edited and translated by Kelly Digby Peebles Poems translated by Marta Rijn Finch Volume 33, 2014 Veronica Gambara Complete Poems: A Bilingual Edition Critical introduction by Molly M. Martin Edited and translated by Molly M. Martin and Paola Ugolini Volume 34, 2014 Catherine de Médicis and Others Portraits of the Queen Mother: Polemics, Panegyrics, Letters Translation and study by Leah L. Chang and Katherine Kong Volume 35, 2014

Françoise Pascal, MarieCatherine Desjardins, Antoinette Deshoulières, and Catherine Durand Challenges to Traditional Authority: Plays by French Women Authors, 1650–1700 Edited and translated by Perry Gethner Volume 36, 2015 Franciszka Urszula Radziwiłłowa Selected Drama and Verse Edited by Patrick John Corness and Barbara Judkowiak Translated by Patrick John Corness Translation Editor Aldona Zwierzyńska-Coldicott Introduction by Barbara Judkowiak Volume 37, 2015 Diodata Malvasia Writings on the Sisters of San Luca and Their Miraculous Madonna Edited and translated by Danielle Callegari and Shannon McHugh Volume 38, 2015 Margaret Van Noort Spiritual Writings of Sister Margaret of the Mother of God (1635–1643) Edited by Cordula van Wyhe Translated by Susan M. Smith Volume 39, 2015 Giovan Francesco Straparola The Pleasant Nights Edited and translated by Suzanne Magnanini Volume 40, 2015 Angélique de Saint-Jean Arnauld d’Andilly Writings of Resistance Edited and translated by John J. Conley, S.J. Volume 41, 2015

Francesco Barbaro The Wealth of Wives: A Fifteenth-Century Marriage Manual Edited and translated by Margaret L. King Volume 42, 2015 Jeanne d’Albret Letters from the Queen of Navarre with an Ample Declaration Edited and translated by Kathleen M. Llewellyn, Emily E. Thompson, and Colette H. Winn Volume 43, 2016 Bathsua Makin and Mary More with a reply to More by Robert Whitehall Educating English Daughters: Late Seventeenth-Century Debates Edited by Frances Teague and Margaret J. M. Ezell Associate Editor Jessica Walker Volume 44, 2016 Anna StanisŁawska Orphan Girl: A Transaction, or an Account of the Entire Life of an Orphan Girl by way of Plaintful Threnodies in the Year 1685: The Aesop Episode Verse translation, introduction, and commentary by Barry Keane Volume 45, 2016 Alessandra Macinghi Strozzi Letters to Her Sons, 1447–1470 Edited and translated by Judith Bryce Volume 46, 2016

Mother Juana de la Cruz Mother Juana de la Cruz, 1481–1534: Visionary Sermons Edited by Jessica A. Boon and Ronald E. Surtz Introductory material and notes by Jessica A. Boon Translated by Ronald E. Surtz and Nora Weinerth Volume 47, 2016 Claudine-Alexandrine Guérin de Tencin Memoirs of the Count of Comminge and The Misfortunes of Love Edited and translated by Jonathan Walsh Foreword by Michel Delon Volume 48, 2016 Feliciana Enríquez de Guzmán, Ana Caro Mallén, and Sor Marcela de San Félix Women Playwrights of Early Modern Spain Edited by Nieves Romero-Díaz and Lisa Vollendorf Translated and annotated by Harley Erdman Volume 49, 2016 Anna Trapnel Anna Trapnel’s Report and Plea; or, A Narrative of Her Journey from London into Cornwall Edited by Hilary Hinds Volume 50, 2016 María Vela y Cueto Autobiography and Letters of a Spanish Nun Edited by Susan Diane Laningham Translated by Jane Tar Volume 51, 2016

Christine de Pizan The Book of the Mutability of Fortune Edited and translated by Geri L. Smith Volume 52, 2017 Marguerite d’Auge, Renée Burlamacchi, and Jeanne du Laurens Sin and Salvation in Early Modern France: Three Women’s Stories Edited, and with an introduction by Colette H. Winn Translated by Nicholas Van Handel and Colette H. Winn Volume 53, 2017 Isabella d’Este Selected Letters Edited and translated by Deanna Shemek Volume 54, 2017 Ippolita Maria Sforza Duchess and Hostage in Renaissance Naples: Letters and Orations Edited and translated by Diana Robin and Lynn Lara Westwater Volume 55, 2017 Louise Bourgeois Midwife to the Queen of France: Diverse Observations Translated by Stephanie O’Hara Edited by Alison Klairmont Lingo Volume 56, 2017 Christine de Pizan Othea’s Letter to Hector Edited and translated by Renate Blumenfeld-Kosinski and Earl Jeffrey Richards Volume 57, 2017

Marie-Geneviève-Charlotte Thiroux d’Arconville Selected Philosophical, Scientific, and Autobiographical Writings Edited and translated by Julie Candler Hayes Volume 58, 2018

Margaret Fell Women’s Speaking Justified and Other Pamphlets Edited by Jane Donawerth and Rebecca M. Lush Volume 65, 2018

Lady Mary Wroth Pamphilia to Amphilanthus in Manuscript and Print Edited by Ilona Bell Texts by Steven W. May and Ilona Bell Volume 59, 2017

Mary Wroth, Jane Cavendish, and Elizabeth Brackley Women’s Household Drama: Loves Victorie, A Pastorall, and The concealed Fansyes Edited by Marta Straznicky and Sara Mueller Volume 66, 2018

Witness, Warning, and Prophecy: Quaker Women’s Writing, 1655–1700 Edited by Teresa Feroli and Margaret Olofson Thickstun Volume 60, 2018 Symphorien Champier The Ship of Virtuous Ladies Edited and translated by Todd W. Reeser Volume 61, 2018 Isabella Andreini Mirtilla, A Pastoral: A Bilingual Edition Edited by Valeria Finucci Translated by Julia Kisacky Volume 62, 2018 Margherita Costa The Buffoons, A Ridiculous Comedy: A Bilingual Edition Edited and translated by Sara E. Díaz and Jessica Goethals Volume 63, 2018 Margaret Cavendish, Duchess of Newcastle Poems and Fancies with The Animal Parliament Edited by Brandie R. Siegfried Volume 64, 2018

Eleonora Fonseca Pimentel From Arcadia to Revolution: The Neapolitan Monitor and Other Writings Edited and translated by Verina R. Jones Volume 67, 2019 Charlotte Arbaleste DuplessisMornay, Anne de Chaufepié, and Anne Marguerite Petit Du Noyer The Huguenot Experience of Persecution and Exile: Three Women’s Stories Edited by Colette H. Winn Translated by Lauren King and Colette H. Winn Volume 68, 2019 Anne Bradstreet Poems and Meditations Edited by Margaret Olofson Thickstun Volume 69, 2019 Arcangela Tarabotti Antisatire: In Defense of Women, against Francesco Buoninsegni Edited and translated by Elissa B. Weaver Volume 70, 2020

Mary Franklin and Hannah Burton She Being Dead Yet Speaketh: The Franklin Family Papers Edited by Vera J. Camden Volume 71, 2020 Lucrezia Marinella Love Enamored and Driven Mad Edited and translated by Janet E. Gomez and Maria Galli Stampino Volume 72, 2020 Arcangela Tarabotti Convent Paradise Edited and translated by Meredith K. Ray and Lynn Lara Westwater Volume 73, 2020 Gabrielle-Suzanne Barbot de Villeneuve Beauty and the Beast: The Original Story Edited and translated by Aurora Wolfgang Volume 74, 2020 Flaminio Scala The Fake Husband, A Comedy Edited and translated by Rosalind Kerr Volume 75, 2020 Anne Vaughan Lock Selected Poetry, Prose, and Translations, with Contextual Materials Edited by Susan M. Felch Volume 76, 2021 Camilla Erculiani Letters on Natural Philosophy: The Scientific Correspondence of a SixteenthCentury Pharmacist, with Related Texts Edited by Eleonora Carinci Translated by Hannah Marcus Foreword by Paula Findlen Volume 77, 2021

Regina Salomea Pilsztynowa My Life’s Travels and Adventures: An Eighteenth-Century Oculist in the Ottoman Empire and the European Hinterland Edited and translated by Władysław Roczniak Volume 78, 2021 Christine de Pizan The God of Love’s Letter and The Tale of the Rose: A Bilingual Edition Edited and translated by Thelma S. Fenster and Christine Reno With Jean Gerson, “A Poem on Man and Woman.” Translated from the Latin by Thomas O’Donnell Foreword by Jocelyn Wogan-Browne Volume 79, 2021 Marie Gigault de Bellefonds, Marquise de Villars Letters from Spain: A Seventeenth-Century French Noblewoman at the Spanish Royal Court Edited and translated by Nathalie Hester Volume 80, 2021 Anna Maria van Schurman Letters and Poems to and from Her Mentor and Other Members of Her Circle Edited and translated by Anne R. Larsen and Steve Maiullo Volume 81, 2021 Vittoria Colonna Poems of Widowhood: A Bilingual Edition of the 1538 Rime Translation and introduction by Ramie Targoff Edited by Ramie Targoff and Troy Tower Volume 82, 2021

Valeria Miani Amorous Hope, A Pastoral Play: A Bilingual Edition Edited and translated by Alexandra Coller Volume 83, 2020 Madeleine de Scudéry Lucrece and Brutus: Glory in the Land of Tender Edited and translated by Sharon Diane Nell Volume 84, 2021 Anna StanisŁawska One Body with Two Souls Entwined: An Epic Tale of Married Love in Seventeenth-Century Poland Orphan Girl: The Oleśnicki Episode Verse translation, introduction, and commentary by Barry Keane Volume 85, 2021 Christine de Pizan Book of the Body Politic Edited and translated by Angus J. Kennedy Volume 86, 2021 Anne, Lady Halkett A True Account of My Life and Selected Meditations Edited by Suzanne Trill Volume 87, 2022 Vittoria Colonna Selected Letters, 1523–1546: A Bilingual Edition Edited and annotated by Veronica Copello Translated by Abigail Brundin Introduction by Abigail Brundin and Veronica Copello Volume 88, 2022

Michele Savonarola A Mother’s Manual for the Women of Ferrara: A Fifteenth-Century Guide to Pregnancy and Pediatrics Edited, with introduction and notes, by Gabriella Zuccolin Translated by Martin Marafioti Volume 89, 2022 Maria Salviati de’ Medici Selected Letters, 1514–1543 Edited and translated by Natalie R. Tomas Volume 90, 2022 Isabella Andreini Lovers’ Debates for the Stage: A Bilingual Edition Edited and translated by Pamela Allen Brown, Julie D. Campbell, and Eric Nicholson Volume 91, 2022 Marie Guyart de l’Incarnation, Anne-Marie Fiquet Du Boccage, and Henriette-Lucie Dillon de La Tour du Pin Far from Home in Early Modern France: Three Women’s Stories Edited and with an introduction by Colette H. Winn Translated by Lauren King, Elizabeth Hagstrom, and Colette H. Winn Volume 92, 2022 Marie-Catherine Le Jumel de Barneville, baronne d’Aulnoy Travels into Spain Edited and translated by Gabrielle M. Verdier Volume 93, 2022

Pierre de Vaux and Sister Perrine de Baume Two Lives of Saint Colette. With a Selection of Letters by, to, and about Colette Edited and translated by Renate Blumenfeld-Kosinski Volume 94, 2022 Dorothy Calthorpe News from the Midell Regions and Calthorpe’s Chapel Edited by Julie A. Eckerle Volume 95, 2022 Elizabeth Poole The Prophetess and the Patriarch: The Visions of an Anti-Regicide in SeventeenthCentury England Edited by Katharine Gillespie Volume 96, 2023 Mary Carleton and Others The Carleton Bigamy Trial Edited by Megan Matchinske Volume 97, 2023 Marie Baudoin The Art of Childbirth: A Seventeenth-Century Midwife’s Epistolary Treatise to Doctor Vallant A Bilingual Edition Edited and translated by Cathy McClive Volume 98, 2022 Marguerite Buffet New Observations on the French Language, with Praises of Illustrious Learned Women Edited and translated by Lynn S. Meskill Volume 99, 2023

Isabella Andreini Letters Edited and translated by Paola De Santo and Caterina Mongiat Farina Volume 100, 2023 Mary Carey A Mother’s Spiritual Dialogue, Meditations, and Elegies Edited by Pamela S. Hammons Volume 101, 2023 Isabella Whitney Poems by a Sixteenth-Century Gentlewoman, Maid, and Servant Edited by Shannon Miller Volume 102, 2023