ka inti ma setgux jaqraw dawn ilpani lilu ma jibga

każ inti ma setgħux jaqraw dawn il-paġni lilu ma jibgħatlu l-ktieb, għax jista ‘jwassal għal
spjaċevoli. Sakemm għandi t-tweġiba tiegħu dwar din il-kwistjoni, mhux se nikteb lilu. Jagħtih tiegħi
kumplimenti. ‘
Fl-aħħar tal-manuskritt oriġinali, qabel l-epilogu (immarkat bl-IHS.) Hemm avviż
Fil-Missier Alvarez “Kitba bl-idejn għal dan il-għan:” L-Omm Previousess tal-kunvent ta ‘Sevilja għandha
Aqra lili din is-seba ‘Mansion, fejn Soul jista’ jasal fil-ħajja preżenti. Ħalli l-qaddisin kollha
Tifħir l-goodness infinita ta ‘Alla, li jikkomunika ruħu għall-kreaturi tiegħu sabiex verament
Fittex il-glorja tiegħu u s-salvazzjoni tal-ġar tagħhom. Dak li nħoss u l-imħallef ta ‘din il-kwistjoni huwa, dak
Dak kollu li ġie jinqara lili huwa conformable mal-verità Kattolika u skond qaddis
Iskrittura u t-tagħlim tal-qaddisin. Kull min jaqra d – duttrina tal – Qaddisin, bħal. \ T
Kotba ta ‘San Gertrude, St Catharine ta’ Siena, jew San Bridget ta ‘l-Isvezja, u Qaddisin oħra u Spiritwali
14.
kittieba, se jifhmu biċ-ċar li l-Ispirtu ta ‘Omm Tirza (SIC) ta’ Ġesù huwa veru, peress li twassal
għall-istess effetti li għandhom jinstabu fil-Qaddisin; U minħabba li dan huwa fil-verità sentenza tiegħi u
Opinjoni, għandi hawnhekk issettja l-isem tiegħi, dan, it-22 ta ‘Frar, 1582. P. Rodrigo Alvarez.’8
Ix-xogħol ġie kkupjat, probabbilment taħt is-superviżjoni tal-qaddis, li introduċa ħafna
Bidliet; Meta titlesta l-oriġinal ingħata lil Missier Jerome Gracian u għad-Dominikana,
Fray Diego de Yanguas, għall-approvazzjoni. It-tnejn, partikolarment ta ‘l-ewwel, għamlu bosta korrezzjonijiet, \ t
li Fuente, mhux mingħajr raġuni, sejħiet impertinenti, grif sentenzi kollha u żżid
oħrajn. Il-ktieb għalhekk rivedut irid igawdi ċerta ċelebrità, għalkemm mhux bl-istess mod
Bħala l-ħajja, li lilha San Teresa stess ippreferiha. Ftit ġimgħa wara t-tlestija tagħha hija kitbet
lil Salazar Missier, S.J.: “Jekk SEñOR Carillo [Salazar innifsu] daħal, il-persuna in kwistjoni [l-qaddisa]
Jaħseb li se ssib ġojjell ieħor li fl-opinjoni tagħha huwa superjuri għall-ewwel [il-ħajja]. Dan
Wieħed jirrifletti xejn barrani għalih innifsu, iżda huwa resplendent fis-sbuħija tagħha stess. Huwa arrikkit b’aktar
enamel delikat minn dik ta ‘qabel, l-abbilità, ukoll, hija aktar perfetta. Għax, bħala l – persuna f ‘
Mistoqsija tgħid, il-ġojjellier kien inqas esperjenzat meta daħal dak preċedenti. Barra minn hekk,
15.
Id-deheb tal-wieħed ġdid huwa ta ‘kwalità aħjar minn dik ta’ l-ewwel, għalkemm il-ħaġar prezzjuż huma
Mhux sett hekk ukoll. Sar, kif jista ‘jkun mistenni, skond id-disinni tal-ġojjellier
Huself.’9 aktar tard hi kiteb lil Missier Jerome Gracian: Il-ktieb I ktibt peress li jidher li
jien superjuri [għall-ħajja]; Mill-inqas kelli aktar esperjenza meta kiteb it.10
Ġurnata waħda, titkellem ma ‘omm Mary ta’ Ġes Jesus fuq kwistjonijiet spiritwali, qalet li l-Mulej tagħna kellu
ikkomunikat ħafna lilha peress li kienet laħqet dak li deskritt fis-seba ‘Mansion, -l
Żwieġ Spiritwali, -Lhat hi ma kkunsidratx possibbli li tavvanza iktar f’din il-ħajja, fil-mod
tat-talb, u lanqas anke biex tixtieq tagħmel hekk.11
Il-ktieb kien eagerly jinqara minn dawk li kienu kapaċi jiksbu kopji. Fl-Archiepiscopal
Seminarju f’Salamanca kien jinqara pubblikament wara l-pranzu; l-istudenti, kuntrarjament għal drawwiet, sagrifikati
Ir-rikreazzjoni aktar milli titlef hekk li tiekol struzzjoni. Ir – riżultat kien li diversi daħal fil –
ħajja reliġjuża, wieħed isiru Franġiskan, żewġ oħrajn, li kienu diġà ħadu lawrji tagħhom, jingħaqdu
Il Carmelites.12 Discalced Aħna wkoll jafu ta ‘mara li sar clare foqra permezz qari l-
8 Awtografu, fol. cx.
9 ta ‘Diċembru 7, 1577. Ittri Vol. II.
10 Jannar 14, 1580. Ittri Vol. IV:
11 Fuente, Obras. L.C. p. 275.
12 L.C. p. 217.

——–

case you could not read these pages to him do not send him the book, for it might lead to
unpleasantness. Until I have his answer on this matter I will not write to him. Give him my
compliments.’
At the end of the original manuscript, before the epilogue (marked with Ihs.) there is a notice
in Father Alvarez’ hand-writing to this effect: ‘The Mother Prioress of the convent of Seville has
read to me this seventh Mansion, whither a soul may arrive in the present life. Let all the saints
praise the infinite goodness of God, Who communicates Himself to His creatures so that they truly
seek His glory and the salvation of their neighbour. What I feel and judge of this matter is, that
everything that has been read to me is conformable to Catholic truth and in accordance with Holy
Scripture and the teaching of the Saints. Whosoever has read the doctrine of the Saints, such as the
books of St. Gertrude, St. Catharine of Siena, or St. Bridget of Sweden, and other saints and spiritual
14
writers, will clearly understand that the spirit of Mother Tireza (sic) of Jesus is true, since it leads
to the same effects as are to be found in the saints; and because this is in truth my judgment and
opinion, I have hereunto set my name, this, the 22nd day of February, 1582. P. Rodrigo Alvarez.’8
The work was copied, probably under the supervision of the Saint, who introduced many
changes; when completed the original was handed to Father Jerome Gracian and to the Dominican,
Fray Diego de Yanguas, for approval. Both, particularly the former, made numerous corrections,
which Fuente, not without reason, calls impertinent, scratching out whole sentences and adding
others. The book thus revised must have enjoyed a certain celebrity, though not to the same extent
as the Life, to which St. Teresa herself preferred it. Scarcely a week after its completion she wrote
to Father Salazar, S.J.: ‘If Señor Carillo [Salazar himself] came, the person in question [the Saint]
thinks he would find another jewel which in her opinion is superior to the former [the Life]. This
one reflects nothing foreign to itself, but is resplendent in its own beauty. It is enriched with more
delicate enamels than the former, the workmanship, too, is more perfect. For, as the person in
question says, the jeweller was less experienced when he fashioned the previous one. Moreover,
15
the gold of the new one is of better quality than that of the former, though the precious stones are
not so well set. It has been done, as might be expected, according to the designs of the Jeweller
Himself.’9 Later on she wrote to Father Jerome Gracian: The book I have written since seems to
me superior [to the Life]; at least I had more experience when I wrote it.’10
One day, speaking with Mother Mary of Jesus on spiritual matters, she said that our Lord had
communicated so much to her since she had reached what she described in the seventh Mansion,—the
spiritual Marriage,—that she did not consider it possible to advance further in this life, in the way
of prayer, nor even to wish to do so.11
The book was eagerly read by those who were able to obtain copies. At the archiepiscopal
Seminary at Salamanca it was read publicly after dinner; the students, contrary to custom, sacrificing
the recreation rather than miss so edifying an instruction. The result was that several entered the
religious life, one becoming a Franciscan, two others, who had already taken their degrees, joining
the Discalced Carmelites.12 We also know of a lady who became a Poor Clare through reading the
8 Autograph, fol. cx.
9 December 7, 1577. Letters Vol. II.
10 Jan. 14, 1580. Letters Vol. IV:
11 Fuente, Obras. l.c. p. 275.
12 l.c. p. 217.

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