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24 December, 2021

Some Short Christmas Stories by Charles Dickens - HAPPY HOLIDAYS - FREE GIFT :)

 





Some Short Christmas Stories by Charles Dickens 

A CHRISTMAS TREE. [1850]

I have been looking on, this evening, at a merry company of children assembled round that pretty German toy, a Christmas Tree.  The tree was planted in the middle of a great round table, and towered high above their heads.  It was brilliantly lighted by a multitude of little tapers; and everywhere sparkled and glittered with bright objects.  There were rosy-cheeked dolls, hiding behind the green leaves; and there were real watches (with movable hands, at least, and an endless capacity of being wound up) dangling from innumerable twigs; there were French-polished tables, chairs, bedsteads, wardrobes, eight-day clocks, and various other articles of domestic furniture (wonderfully made, in tin, at Wolverhampton), perched among the boughs, as if in preparation for some fairy housekeeping; there were jolly, broad-faced little men, much more agreeable in appearance than many real men—and no wonder, for their heads took off, and showed them to be full of sugar-plums; there were fiddles and drums; there were tambourines, books, work-boxes, paint-boxes, sweetmeat-boxes, peep-show boxes, and all kinds of boxes; there were trinkets for the elder girls, far brighter than any grown-up gold and jewels; there were baskets and pincushions in all devices; there were guns, swords, and banners; there were witches standing in enchanted rings of pasteboard, to tell fortunes; there were teetotums, humming-tops, needle-cases, pen-wipers, smelling-bottles, conversation-cards, bouquet-holders; real fruit, made artificially dazzling with gold leaf; imitation apples, pears, and walnuts, crammed with surprises; in short, as a pretty child, before me, delightedly whispered to another pretty child, her bosom friend, “There was everything, and more.”  This motley collection of odd objects, clustering on the tree like magic fruit, and flashing back the bright looks directed towards it from every side—some of the diamond-eyes admiring it were hardly on a level with the table, and a few were languishing in timid wonder on the bosoms of pretty mothers, aunts, and nurses—made a lively realisation of the fancies of childhood; and set me thinking how all the trees that grow and all the things that come into existence on the earth, have their wild adornments at that well-remembered time.




Being now at home again, and alone, the only person in the house awake, my thoughts are drawn back, by a fascination which I do not care to resist, to my own childhood.  I begin to consider, what do we all remember best upon the branches of the Christmas Tree of our own young Christmas days, by which we climbed to real life.

Straight, in the middle of the room, cramped in the freedom of its growth by no encircling walls or soon-reached ceiling, a shadowy tree arises; and, looking up into the dreamy brightness of its top—for I observe in this tree the singular property that it appears to grow downward towards the earth—I look into my youngest Christmas recollections!

All toys at first, I find.  Up yonder, among the green holly and red berries, is the Tumbler with his hands in his pockets, who wouldn’t lie down, but whenever he was put upon the floor, persisted in rolling his fat body about, until he rolled himself still, and brought those lobster eyes of his to bear upon me—when I affected to laugh very much, but in my heart of hearts was extremely doubtful of him.  Close beside him is that infernal snuff-box, out of which there sprang a demoniacal Counsellor in a black gown, with an obnoxious head of hair, and a red cloth mouth, wide open, who was not to be endured on any terms, but could not be put away either; for he used suddenly, in a highly magnified state, to fly out of Mammoth Snuff-boxes in dreams, when least expected.  Nor is the frog with cobbler’s wax on his tail, far off; for there was no knowing where he wouldn’t jump; and when he flew over the candle, and came upon one’s hand with that spotted back—red on a green ground—he was horrible.  The cardboard lady in a blue-silk skirt, who was stood up against the candlestick to dance, and whom I see on the same branch, was milder, and was beautiful; but I can’t say as much for the larger cardboard man, who used to be hung against the wall and pulled by a string; there was a sinister expression in that nose of his; and when he got his legs round his neck (which he very often did), he was ghastly, and not a creature to be alone with.

When did that dreadful Mask first look at me?  Who put it on, and why was I so frightened that the sight of it is an era in my life?  It is not a hideous visage in itself; it is even meant to be droll, why then were its stolid features so intolerable?  Surely not because it hid the wearer’s face.  An apron would have done as much; and though I should have preferred even the apron away, it would not have been absolutely insupportable, like the mask.  Was it the immovability of the mask?  The doll’s face was immovable, but I was not afraid of her.  Perhaps that fixed and set change coming over a real face, infused into my quickened heart some remote suggestion and dread of the universal change that is to come on every face, and make it still?  Nothing reconciled me to it.  No drummers, from whom proceeded a melancholy chirping on the turning of a handle; no regiment of soldiers, with a mute band, taken out of a box, and fitted, one by one, upon a stiff and lazy little set of lazy-tongs; no old woman, made of wires and a brown-paper composition, cutting up a pie for two small children; could give me a permanent comfort, for a long time.  Nor was it any satisfaction to be shown the Mask, and see that it was made of paper, or to have it locked up and be assured that no one wore it.  The mere recollection of that fixed face, the mere knowledge of its existence anywhere, was sufficient to awake me in the night all perspiration and horror, with, “O I know it’s coming!  O the mask!”

I never wondered what the dear old donkey with the panniers—there he is! was made of, then!  His hide was real to the touch, I recollect.  And the great black horse with the round red spots all over him—the horse that I could even get upon—I never wondered what had brought him to that strange condition, or thought that such a horse was not commonly seen at Newmarket.  The four horses of no colour, next to him, that went into the waggon of cheeses, and could be taken out and stabled under the piano, appear to have bits of fur-tippet for their tails, and other bits for their manes, and to stand on pegs instead of legs, but it was not so when they were brought home for a Christmas present.  They were all right, then; neither was their harness unceremoniously nailed into their chests, as appears to be the case now.  The tinkling works of the music-cart, I did find out, to be made of quill tooth-picks and wire; and I always thought that little tumbler in his shirt sleeves, perpetually swarming up one side of a wooden frame, and coming down, head foremost, on the other, rather a weak-minded person—though good-natured; but the Jacob’s Ladder, next him, made of little squares of red wood, that went flapping and clattering over one another, each developing a different picture, and the whole enlivened by small bells, was a mighty marvel and a great delight.

Ah!  The Doll’s house!—of which I was not proprietor, but where I visited.  I don’t admire the Houses of Parliament half so much as that stone-fronted mansion with real glass windows, and door-steps, and a real balcony—greener than I ever see now, except at watering places; and even they afford but a poor imitation.  And though it did open all at once, the entire house-front (which was a blow, I admit, as cancelling the fiction of a staircase), it was but to shut it up again, and I could believe.  Even open, there were three distinct rooms in it: a sitting-room and bed-room, elegantly furnished, and best of all, a kitchen, with uncommonly soft fire-irons, a plentiful assortment of diminutive utensils—oh, the warming-pan!—and a tin man-cook in profile, who was always going to fry two fish.  What Barmecide justice have I done to the noble feasts wherein the set of wooden platters figured, each with its own peculiar delicacy, as a ham or turkey, glued tight on to it, and garnished with something green, which I recollect as moss!  Could all the Temperance Societies of these later days, united, give me such a tea-drinking as I have had through the means of yonder little set of blue crockery, which really would hold liquid (it ran out of the small wooden cask, I recollect, and tasted of matches), and which made tea, nectar.  And if the two legs of the ineffectual little sugar-tongs did tumble over one another, and want purpose, like Punch’s hands, what does it matter?  And if I did once shriek out, as a poisoned child, and strike the fashionable company with consternation, by reason of having drunk a little teaspoon, inadvertently dissolved in too hot tea, I was never the worse for it, except by a powder!

Upon the next branches of the tree, lower down, hard by the green roller and miniature gardening-tools, how thick the books begin to hang.  Thin books, in themselves, at first, but many of them, and with deliciously smooth covers of bright red or green.  What fat black letters to begin with!  “A was an archer, and shot at a frog.”  Of course he was.  He was an apple-pie also, and there he is!  He was a good many things in his time, was A, and so were most of his friends, except X, who had so little versatility, that I never knew him to get beyond Xerxes or Xantippe—like Y, who was always confined to a Yacht or a Yew Tree; and Z condemned for ever to be a Zebra or a Zany.  But, now, the very tree itself changes, and becomes a bean-stalk—the marvellous bean-stalk up which Jack climbed to the Giant’s house!  And now, those dreadfully interesting, double-headed giants, with their clubs over their shoulders, begin to stride along the boughs in a perfect throng, dragging knights and ladies home for dinner by the hair of their heads.  And Jack—how noble, with his sword of sharpness, and his shoes of swiftness!  Again those old meditations come upon me as I gaze up at him; and I debate within myself whether there was more than one Jack (which I am loth to believe possible), or only one genuine original admirable Jack, who achieved all the recorded exploits.



Good for Christmas-time is the ruddy colour of the cloak, in which—the tree making a forest of itself for her to trip through, with her basket—Little Red Riding-Hood comes to me one Christmas Eve to give me information of the cruelty and treachery of that dissembling Wolf who ate her grandmother, without making any impression on his appetite, and then ate her, after making that ferocious joke about his teeth.  She was my first love.  I felt that if I could have married Little Red Riding-Hood, I should have known perfect bliss.  But, it was not to be; and there was nothing for it but to look out the Wolf in the Noah’s Ark there, and put him late in the procession on the table, as a monster who was to be degraded.  O the wonderful Noah’s Ark!  It was not found seaworthy when put in a washing-tub, and the animals were crammed in at the roof, and needed to have their legs well shaken down before they could be got in, even there—and then, ten to one but they began to tumble out at the door, which was but imperfectly fastened with a wire latch—but what was that against it!  Consider the noble fly, a size or two smaller than the elephant: the lady-bird, the butterfly—all triumphs of art!  Consider the goose, whose feet were so small, and whose balance was so indifferent, that he usually tumbled forward, and knocked down all the animal creation.  Consider Noah and his family, like idiotic tobacco-stoppers; and how the leopard stuck to warm little fingers; and how the tails of the larger animals used gradually to resolve themselves into frayed bits of string!

Hush!  Again a forest, and somebody up in a tree—not Robin Hood, not Valentine, not the Yellow Dwarf (I have passed him and all Mother Bunch’s wonders, without mention), but an Eastern King with a glittering scimitar and turban.  By Allah! two Eastern Kings, for I see another, looking over his shoulder!  Down upon the grass, at the tree’s foot, lies the full length of a coal-black Giant, stretched asleep, with his head in a lady’s lap; and near them is a glass box, fastened with four locks of shining steel, in which he keeps the lady prisoner when he is awake.  I see the four keys at his girdle now.  The lady makes signs to the two kings in the tree, who softly descend.  It is the setting-in of the bright Arabian Nights.

Oh, now all common things become uncommon and enchanted to me.  All lamps are wonderful; all rings are talismans.  Common flower-pots are full of treasure, with a little earth scattered on the top; trees are for Ali Baba to hide in; beef-steaks are to throw down into the Valley of Diamonds, that the precious stones may stick to them, and be carried by the eagles to their nests, whence the traders, with loud cries, will scare them.  Tarts are made, according to the recipe of the Vizier’s son of Bussorah, who turned pastrycook after he was set down in his drawers at the gate of Damascus; cobblers are all Mustaphas, and in the habit of sewing up people cut into four pieces, to whom they are taken blind-fold.

Any iron ring let into stone is the entrance to a cave which only waits for the magician, and the little fire, and the necromancy, that will make the earth shake.  All the dates imported come from the same tree as that unlucky date, with whose shell the merchant knocked out the eye of the genie’s invisible son.  All olives are of the stock of that fresh fruit, concerning which the Commander of the Faithful overheard the boy conduct the fictitious trial of the fraudulent olive merchant; all apples are akin to the apple purchased (with two others) from the Sultan’s gardener for three sequins, and which the tall black slave stole from the child.  All dogs are associated with the dog, really a transformed man, who jumped upon the baker’s counter, and put his paw on the piece of bad money.  All rice recalls the rice which the awful lady, who was a ghoule, could only peck by grains, because of her nightly feasts in the burial-place.  My very rocking-horse,—there he is, with his nostrils turned completely inside-out, indicative of Blood!—should have a peg in his neck, by virtue thereof to fly away with me, as the wooden horse did with the Prince of Persia, in the sight of all his father’s Court.

Yes, on every object that I recognise among those upper branches of my Christmas Tree, I see this fairy light!  When I wake in bed, at daybreak, on the cold, dark, winter mornings, the white snow dimly beheld, outside, through the frost on the window-pane, I hear Dinarzade.  “Sister, sister, if you are yet awake, I pray you finish the history of the Young King of the Black Islands.”  Scheherazade replies, “If my lord the Sultan will suffer me to live another day, sister, I will not only finish that, but tell you a more wonderful story yet.”  Then, the gracious Sultan goes out, giving no orders for the execution, and we all three breathe again.

At this height of my tree I begin to see, cowering among the leaves—it may be born of turkey, or of pudding, or mince pie, or of these many fancies, jumbled with Robinson Crusoe on his desert island, Philip Quarll among the monkeys, Sandford and Merton with Mr. Barlow, Mother Bunch, and the Mask—or it may be the result of indigestion, assisted by imagination and over-doctoring—a prodigious nightmare.  It is so exceedingly indistinct, that I don’t know why it’s frightful—but I know it is.  I can only make out that it is an immense array of shapeless things, which appear to be planted on a vast exaggeration of the lazy-tongs that used to bear the toy soldiers, and to be slowly coming close to my eyes, and receding to an immeasurable distance.  When it comes closest, it is worse.  In connection with it I descry remembrances of winter nights incredibly long; of being sent early to bed, as a punishment for some small offence, and waking in two hours, with a sensation of having been asleep two nights; of the laden hopelessness of morning ever dawning; and the oppression of a weight of remorse.

And now, I see a wonderful row of little lights rise smoothly out of the ground, before a vast green curtain.  Now, a bell rings—a magic bell, which still sounds in my ears unlike all other bells—and music plays, amidst a buzz of voices, and a fragrant smell of orange-peel and oil.  Anon, the magic bell commands the music to cease, and the great green curtain rolls itself up majestically, and The Play begins!  The devoted dog of Montargis avenges the death of his master, foully murdered in the Forest of Bondy; and a humorous Peasant with a red nose and a very little hat, whom I take from this hour forth to my bosom as a friend (I think he was a Waiter or an Hostler at a village Inn, but many years have passed since he and I have met), remarks that the sassigassity of that dog is indeed surprising; and evermore this jocular conceit will live in my remembrance fresh and unfading, overtopping all possible jokes, unto the end of time.  Or now, I learn with bitter tears how poor Jane Shore, dressed all in white, and with her brown hair hanging down, went starving through the streets; or how George Barnwell killed the worthiest uncle that ever man had, and was afterwards so sorry for it that he ought to have been let off.  Comes swift to comfort me, the Pantomime—stupendous Phenomenon!—when clowns are shot from loaded mortars into the great chandelier, bright constellation that it is; when Harlequins, covered all over with scales of pure gold, twist and sparkle, like amazing fish; when Pantaloon (whom I deem it no irreverence to compare in my own mind to my grandfather) puts red-hot pokers in his pocket, and cries “Here’s somebody coming!” or taxes the Clown with petty larceny, by saying, “Now, I sawed you do it!” when Everything is capable, with the greatest ease, of being changed into Anything; and “Nothing is, but thinking makes it so.”  Now, too, I perceive my first experience of the dreary sensation—often to return in after-life—of being unable, next day, to get back to the dull, settled world; of wanting to live for ever in the bright atmosphere I have quitted; of doting on the little Fairy, with the wand like a celestial Barber’s Pole, and pining for a Fairy immortality along with her.  Ah, she comes back, in many shapes, as my eye wanders down the branches of my Christmas Tree, and goes as often, and has never yet stayed by me!

Out of this delight springs the toy-theatre,—there it is, with its familiar proscenium, and ladies in feathers, in the boxes!—and all its attendant occupation with paste and glue, and gum, and water colours, in the getting-up of The Miller and his Men, and Elizabeth, or the Exile of Siberia.  In spite of a few besetting accidents and failures (particularly an unreasonable disposition in the respectable Kelmar, and some others, to become faint in the legs, and double up, at exciting points of the drama), a teeming world of fancies so suggestive and all-embracing, that, far below it on my Christmas Tree, I see dark, dirty, real Theatres in the day-time, adorned with these associations as with the freshest garlands of the rarest flowers, and charming me yet.

But hark!  The Waits are playing, and they break my childish sleep!  What images do I associate with the Christmas music as I see them set forth on the Christmas Tree?  Known before all the others, keeping far apart from all the others, they gather round my little bed.  An angel, speaking to a group of shepherds in a field; some travellers, with eyes uplifted, following a star; a baby in a manger; a child in a spacious temple, talking with grave men; a solemn figure, with a mild and beautiful face, raising a dead girl by the hand; again, near a city gate, calling back the son of a widow, on his bier, to life; a crowd of people looking through the opened roof of a chamber where he sits, and letting down a sick person on a bed, with ropes; the same, in a tempest, walking on the water to a ship; again, on a sea-shore, teaching a great multitude; again, with a child upon his knee, and other children round; again, restoring sight to the blind, speech to the dumb, hearing to the deaf, health to the sick, strength to the lame, knowledge to the ignorant; again, dying upon a Cross, watched by armed soldiers, a thick darkness coming on, the earth beginning to shake, and only one voice heard, “Forgive them, for they know not what they do.”




Still, on the lower and maturer branches of the Tree, Christmas associations cluster thick.  School-books shut up; Ovid and Virgil silenced; the Rule of Three, with its cool impertinent inquiries, long disposed of; Terence and Plautus acted no more, in an arena of huddled desks and forms, all chipped, and notched, and inked; cricket-bats, stumps, and balls, left higher up, with the smell of trodden grass and the softened noise of shouts in the evening air; the tree is still fresh, still gay.  If I no more come home at Christmas-time, there will be boys and girls (thank Heaven!) while the World lasts; and they do!  Yonder they dance and play upon the branches of my Tree, God bless them, merrily, and my heart dances and plays too!

And I do come home at Christmas.  We all do, or we all should.  We all come home, or ought to come home, for a short holiday—the longer, the better—from the great boarding-school, where we are for ever working at our arithmetical slates, to take, and give a rest.  As to going a visiting, where can we not go, if we will; where have we not been, when we would; starting our fancy from our Christmas Tree!

Away into the winter prospect.  There are many such upon the tree!  On, by low-lying, misty grounds, through fens and fogs, up long hills, winding dark as caverns between thick plantations, almost shutting out the sparkling stars; so, out on broad heights, until we stop at last, with sudden silence, at an avenue.  The gate-bell has a deep, half-awful sound in the frosty air; the gate swings open on its hinges; and, as we drive up to a great house, the glancing lights grow larger in the windows, and the opposing rows of trees seem to fall solemnly back on either side, to give us place.  At intervals, all day, a frightened hare has shot across this whitened turf; or the distant clatter of a herd of deer trampling the hard frost, has, for the minute, crushed the silence too.  Their watchful eyes beneath the fern may be shining now, if we could see them, like the icy dewdrops on the leaves; but they are still, and all is still.  And so, the lights growing larger, and the trees falling back before us, and closing up again behind us, as if to forbid retreat, we come to the house.

There is probably a smell of roasted chestnuts and other good comfortable things all the time, for we are telling Winter Stories—Ghost Stories, or more shame for us—round the Christmas fire; and we have never stirred, except to draw a little nearer to it.  But, no matter for that.  We came to the house, and it is an old house, full of great chimneys where wood is burnt on ancient dogs upon the hearth, and grim portraits (some of them with grim legends, too) lower distrustfully from the oaken panels of the walls.  We are a middle-aged nobleman, and we make a generous supper with our host and hostess and their guests—it being Christmas-time, and the old house full of company—and then we go to bed.  Our room is a very old room.  It is hung with tapestry.  We don’t like the portrait of a cavalier in green, over the fireplace.  There are great black beams in the ceiling, and there is a great black bedstead, supported at the foot by two great black figures, who seem to have come off a couple of tombs in the old baronial church in the park, for our particular accommodation.  But, we are not a superstitious nobleman, and we don’t mind.  Well! we dismiss our servant, lock the door, and sit before the fire in our dressing-gown, musing about a great many things.  At length we go to bed.  Well! we can’t sleep.  We toss and tumble, and can’t sleep.  The embers on the hearth burn fitfully and make the room look ghostly.  We can’t help peeping out over the counterpane, at the two black figures and the cavalier—that wicked-looking cavalier—in green.  In the flickering light they seem to advance and retire: which, though we are not by any means a superstitious nobleman, is not agreeable.  Well! we get nervous—more and more nervous.  We say “This is very foolish, but we can’t stand this; we’ll pretend to be ill, and knock up somebody.”  Well! we are just going to do it, when the locked door opens, and there comes in a young woman, deadly pale, and with long fair hair, who glides to the fire, and sits down in the chair we have left there, wringing her hands.  Then, we notice that her clothes are wet.  Our tongue cleaves to the roof of our mouth, and we can’t speak; but, we observe her accurately.  Her clothes are wet; her long hair is dabbled with moist mud; she is dressed in the fashion of two hundred years ago; and she has at her girdle a bunch of rusty keys.  Well! there she sits, and we can’t even faint, we are in such a state about it.  Presently she gets up, and tries all the locks in the room with the rusty keys, which won’t fit one of them; then, she fixes her eyes on the portrait of the cavalier in green, and says, in a low, terrible voice, “The stags know it!”  After that, she wrings her hands again, passes the bedside, and goes out at the door.  We hurry on our dressing-gown, seize our pistols (we always travel with pistols), and are following, when we find the door locked.  We turn the key, look out into the dark gallery; no one there.  We wander away, and try to find our servant.  Can’t be done.  We pace the gallery till daybreak; then return to our deserted room, fall asleep, and are awakened by our servant (nothing ever haunts him) and the shining sun.  Well! we make a wretched breakfast, and all the company say we look queer.  After breakfast, we go over the house with our host, and then we take him to the portrait of the cavalier in green, and then it all comes out.  He was false to a young housekeeper once attached to that family, and famous for her beauty, who drowned herself in a pond, and whose body was discovered, after a long time, because the stags refused to drink of the water.  Since which, it has been whispered that she traverses the house at midnight (but goes especially to that room where the cavalier in green was wont to sleep), trying the old locks with the rusty keys.  Well! we tell our host of what we have seen, and a shade comes over his features, and he begs it may be hushed up; and so it is.  But, it’s all true; and we said so, before we died (we are dead now) to many responsible people.

There is no end to the old houses, with resounding galleries, and dismal state-bedchambers, and haunted wings shut up for many years, through which we may ramble, with an agreeable creeping up our back, and encounter any number of ghosts, but (it is worthy of remark perhaps) reducible to a very few general types and classes; for, ghosts have little originality, and “walk” in a beaten track.  Thus, it comes to pass, that a certain room in a certain old hall, where a certain bad lord, baronet, knight, or gentleman, shot himself, has certain planks in the floor from which the blood will not be taken out.  You may scrape and scrape, as the present owner has done, or plane and plane, as his father did, or scrub and scrub, as his grandfather did, or burn and burn with strong acids, as his great-grandfather did, but, there the blood will still be—no redder and no paler—no more and no less—always just the same.  Thus, in such another house there is a haunted door, that never will keep open; or another door that never will keep shut, or a haunted sound of a spinning-wheel, or a hammer, or a footstep, or a cry, or a sigh, or a horse’s tramp, or the rattling of a chain.  Or else, there is a turret-clock, which, at the midnight hour, strikes thirteen when the head of the family is going to die; or a shadowy, immovable black carriage which at such a time is always seen by somebody, waiting near the great gates in the stable-yard.  Or thus, it came to pass how Lady Mary went to pay a visit at a large wild house in the Scottish Highlands, and, being fatigued with her long journey, retired to bed early, and innocently said, next morning, at the breakfast-table, “How odd, to have so late a party last night, in this remote place, and not to tell me of it, before I went to bed!”  Then, every one asked Lady Mary what she meant?  Then, Lady Mary replied, “Why, all night long, the carriages were driving round and round the terrace, underneath my window!”  Then, the owner of the house turned pale, and so did his Lady, and Charles Macdoodle of Macdoodle signed to Lady Mary to say no more, and every one was silent.  After breakfast, Charles Macdoodle told Lady Mary that it was a tradition in the family that those rumbling carriages on the terrace betokened death.  And so it proved, for, two months afterwards, the Lady of the mansion died.  And Lady Mary, who was a Maid of Honour at Court, often told this story to the old Queen Charlotte; by this token that the old King always said, “Eh, eh?  What, what?  Ghosts, ghosts?  No such thing, no such thing!”  And never left off saying so, until he went to bed.

Or, a friend of somebody’s whom most of us know, when he was a young man at college, had a particular friend, with whom he made the compact that, if it were possible for the Spirit to return to this earth after its separation from the body, he of the twain who first died, should reappear to the other.  In course of time, this compact was forgotten by our friend; the two young men having progressed in life, and taken diverging paths that were wide asunder.  But, one night, many years afterwards, our friend being in the North of England, and staying for the night in an inn, on the Yorkshire Moors, happened to look out of bed; and there, in the moonlight, leaning on a bureau near the window, steadfastly regarding him, saw his old college friend!  The appearance being solemnly addressed, replied, in a kind of whisper, but very audibly, “Do not come near me.  I am dead.  I am here to redeem my promise.  I come from another world, but may not disclose its secrets!”  Then, the whole form becoming paler, melted, as it were, into the moonlight, and faded away.

Or, there was the daughter of the first occupier of the picturesque Elizabethan house, so famous in our neighbourhood.  You have heard about her?  No!  Why, She went out one summer evening at twilight, when she was a beautiful girl, just seventeen years of age, to gather flowers in the garden; and presently came running, terrified, into the hall to her father, saying, “Oh, dear father, I have met myself!”  He took her in his arms, and told her it was fancy, but she said, “Oh no!  I met myself in the broad walk, and I was pale and gathering withered flowers, and I turned my head, and held them up!”  And, that night, she died; and a picture of her story was begun, though never finished, and they say it is somewhere in the house to this day, with its face to the wall.

Or, the uncle of my brother’s wife was riding home on horseback, one mellow evening at sunset, when, in a green lane close to his own house, he saw a man standing before him, in the very centre of a narrow way.  “Why does that man in the cloak stand there!” he thought.  “Does he want me to ride over him?”  But the figure never moved.  He felt a strange sensation at seeing it so still, but slackened his trot and rode forward.  When he was so close to it, as almost to touch it with his stirrup, his horse shied, and the figure glided up the bank, in a curious, unearthly manner—backward, and without seeming to use its feet—and was gone.  The uncle of my brother’s wife, exclaiming, “Good Heaven!  It’s my cousin Harry, from Bombay!” put spurs to his horse, which was suddenly in a profuse sweat, and, wondering at such strange behaviour, dashed round to the front of his house.  There, he saw the same figure, just passing in at the long French window of the drawing-room, opening on the ground.  He threw his bridle to a servant, and hastened in after it.  His sister was sitting there, alone.  “Alice, where’s my cousin Harry?”  “Your cousin Harry, John?”  “Yes.  From Bombay.  I met him in the lane just now, and saw him enter here, this instant.”  Not a creature had been seen by any one; and in that hour and minute, as it afterwards appeared, this cousin died in India.

Or, it was a certain sensible old maiden lady, who died at ninety-nine, and retained her faculties to the last, who really did see the Orphan Boy; a story which has often been incorrectly told, but, of which the real truth is this—because it is, in fact, a story belonging to our family—and she was a connexion of our family.  When she was about forty years of age, and still an uncommonly fine woman (her lover died young, which was the reason why she never married, though she had many offers), she went to stay at a place in Kent, which her brother, an Indian-Merchant, had newly bought.  There was a story that this place had once been held in trust by the guardian of a young boy; who was himself the next heir, and who killed the young boy by harsh and cruel treatment.  She knew nothing of that.  It has been said that there was a Cage in her bedroom in which the guardian used to put the boy.  There was no such thing.  There was only a closet.  She went to bed, made no alarm whatever in the night, and in the morning said composedly to her maid when she came in, “Who is the pretty forlorn-looking child who has been peeping out of that closet all night?”  The maid replied by giving a loud scream, and instantly decamping.  She was surprised; but she was a woman of remarkable strength of mind, and she dressed herself and went downstairs, and closeted herself with her brother.  “Now, Walter,” she said, “I have been disturbed all night by a pretty, forlorn-looking boy, who has been constantly peeping out of that closet in my room, which I can’t open.  This is some trick.”  “I am afraid not, Charlotte,” said he, “for it is the legend of the house.  It is the Orphan Boy.  What did he do?”  “He opened the door softly,” said she, “and peeped out.  Sometimes, he came a step or two into the room.  Then, I called to him, to encourage him, and he shrunk, and shuddered, and crept in again, and shut the door.”  “The closet has no communication, Charlotte,” said her brother, “with any other part of the house, and it’s nailed up.”  This was undeniably true, and it took two carpenters a whole forenoon to get it open, for examination.  Then, she was satisfied that she had seen the Orphan Boy.  But, the wild and terrible part of the story is, that he was also seen by three of her brother’s sons, in succession, who all died young.  On the occasion of each child being taken ill, he came home in a heat, twelve hours before, and said, Oh, Mamma, he had been playing under a particular oak-tree, in a certain meadow, with a strange boy—a pretty, forlorn-looking boy, who was very timid, and made signs!  From fatal experience, the parents came to know that this was the Orphan Boy, and that the course of that child whom he chose for his little playmate was surely run.

Legion is the name of the German castles, where we sit up alone to wait for the Spectre—where we are shown into a room, made comparatively cheerful for our reception—where we glance round at the shadows, thrown on the blank walls by the crackling fire—where we feel very lonely when the village innkeeper and his pretty daughter have retired, after laying down a fresh store of wood upon the hearth, and setting forth on the small table such supper-cheer as a cold roast capon, bread, grapes, and a flask of old Rhine wine—where the reverberating doors close on their retreat, one after another, like so many peals of sullen thunder—and where, about the small hours of the night, we come into the knowledge of divers supernatural mysteries.  Legion is the name of the haunted German students, in whose society we draw yet nearer to the fire, while the schoolboy in the corner opens his eyes wide and round, and flies off the footstool he has chosen for his seat, when the door accidentally blows open.  Vast is the crop of such fruit, shining on our Christmas Tree; in blossom, almost at the very top; ripening all down the boughs!

Among the later toys and fancies hanging there—as idle often and less pure—be the images once associated with the sweet old Waits, the softened music in the night, ever unalterable!  Encircled by the social thoughts of Christmas-time, still let the benignant figure of my childhood stand unchanged!  In every cheerful image and suggestion that the season brings, may the bright star that rested above the poor roof, be the star of all the Christian World!  A moment’s pause, O vanishing tree, of which the lower boughs are dark to me as yet, and let me look once more!  I know there are blank spaces on thy branches, where eyes that I have loved have shone and smiled; from which they are departed.  But, far above, I see the raiser of the dead girl, and the Widow’s Son; and God is good!  If Age be hiding for me in the unseen portion of thy downward growth, O may I, with a grey head, turn a child’s heart to that figure yet, and a child’s trustfulness and confidence!

Now, the tree is decorated with bright merriment, and song, and dance, and cheerfulness.  And they are welcome.  Innocent and welcome be they ever held, beneath the branches of the Christmas Tree, which cast no gloomy shadow!  But, as it sinks into the ground, I hear a whisper going through the leaves.  “This, in commemoration of the law of love and kindness, mercy and compassion.  This, in remembrance of Me!”




















23 December, 2021

SECOND WEEK. SECOND DAY- THIRD DAY - PREAMBLE TO CONSIDER STATES - AND FOURTH DAY

 


SECOND WEEK.  SECOND DAY MEDITATION ON TWO STANDARDS.

THE SECOND DAY
Second Day. For first and second Contemplation to take the Presentation in the Temple (p. 137) and the Flight to Egypt as into exile (p. 138), and on these two Contemplations will be made two repetitions and the Application of the Five Senses to them, in the same way as was done the preceding day.

Note. Sometimes, although the one who is exercising himself is strong and disposed, it helps to make a change, from this second day up to the fourth inclusively, in order better to find what he desires, taking only one Contemplation at daybreak, and another at the hour of Mass, and to repeat on them at the hour of Vespers and apply the senses before supper.

THE THIRD DAY.

Third Day. How the Child Jesus was obedient to His Parents at Nazareth (p. 139), and how afterwards they found Him in the Temple (p. 140), and so then to make the two repetitions and apply the five senses.

PREAMBLE TO CONSIDER STATES.

First Preamble. The example which Christ our Lord, being under obedience to His parents, has given us for the first state, -- which consists in the observance of the Commandments -- having been now considered; and likewise for the second, -- which is that of evangelical perfection, -- when He remained in the Temple, leaving His adoptive father and His natural Mother, to attend to the pure service of His eternal Father; we will begin, at the same time contemplating His life, to investigate and to ask in what life or state His Divine Majesty wants to be served by us.

And so, for some introduction of it, we will, in the first Exercise following, see the intention of Christ our Lord, and, on the contrary, that of the enemy of human nature, and how we ought to dispose ourselves in order to come to perfection in whatever state of life God our Lord would give us to choose.

THE FOURTH DAY MEDITATION ON TWO STANDARDS.

The one of Christ, our Commander-in-chief and Lord; the other of Lucifer, mortal enemy of our human nature.

Prayer. The usual Preparatory Prayer.

First Prelude. The First Prelude is the narrative. It will be here how Christ calls and wants all under His standard; and Lucifer, on the contrary, under his.

Second Prelude. The second, a composition, seeing the place. It will be here to see a great field of all that region of Jerusalem, where the supreme Commander-in-chief of the good is Christ our Lord; another field in the region of Babylon, where the chief of the enemy is Lucifer.

Third Prelude. The third, to ask for what I want: and it will be here to ask for knowledge of the deceits of the bad chief and help to guard myself against them, and for knowledge of the true life which the supreme and true Captain shows and grace to imitate Him.

First Point. The first Point is to imagine as if the chief of all the enemy seated himself in that great field of Babylon, as in a great 11 chair of fire and smoke, in shape horrible and terrifying.

Second Point. The second, to consider how he issues a summons to innumerable demons and how he scatters them, some to one city and others to another, and so through all the world, not omitting any provinces, places, states, nor any persons in particular.

Third Point. The third, to consider the discourse which he makes them, and how he tells them to cast out nets and chains; that they have first to tempt with a longing for riches -- as he is accustomed to do in most cases 12 -- that men may more easily come to vain honor of the world, and then to vast pride. So that the first step shall be that of riches; the second, that of honor; the third, that of pride; and from these three steps he draws on to all the other vices.

So, on the contrary, one has to imagine as to the supreme and true Captain, Who is Christ our Lord.

First Point. The first Point is to consider how Christ our Lord puts Himself in a great field of that region of Jerusalem, in lowly place, beautiful and attractive.

Second Point. The second, to consider how the Lord of all the world chooses so many persons -- Apostles, Disciples, etc., -- and sends them through all the world spreading His sacred doctrine through all states and conditions of persons.

Third Point. The third, to consider the discourse which Christ our Lord makes to all His servants and friends whom He sends on this expedition, recommending them to want to help all, by bringing them first to the highest spiritual poverty, and -- if His Divine Majesty would be served and would want to choose them -- no less to actual poverty; the second is to be of contumely and contempt; because from these two things humility follows. So that there are to be three steps; the first, poverty against riches; the second, contumely or contempt against worldly honor; the third, humility against pride. And from these three steps let them induce to all the other virtues.

First Colloquy. One Colloquy to Our Lady, that she may get me grace from Her Son and Lord that I may be received under His standard; and first in the highest spiritual poverty, and -- if His Divine Majesty would be served and would want to choose and receive me -- not less in actual poverty; second, in suffering contumely and injuries, to imitate Him more in them, if only I can suffer them without the sin of any person, or displeasure of His Divine Majesty; and with that a HAIL MARY.

Second Colloquy. I will ask the same of the Son, that He may get it for me of the Father; and with that say the SOUL OF CHRIST.

Third Colloquy. I will ask the same of the Father, that He may grant it to me; and say an OUR FATHER.

Note. This Exercise will be made at midnight and then a second time in the morning, and two repetitions of this same will be made at the hour of Mass and at the hour of Vespers, always finishing with the three Colloquies, to Our Lady, to the Son, and to the Father; and that on The Pairs which follows, at the hour before supper.


22 December, 2021

SECOND WEEK. -- THE SECOND CONTEMPLATION IS ON THE NATIVITY

 


Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the narrative and it will be here how Our Lady went forth from Nazareth, about nine months with child, as can be piously meditated, seated on an ass, and accompanied by Joseph and a maid, taking an ox, to go to Bethlehem to pay the tribute which Caesar imposed on all those lands (p. 135).

Second Prelude. The second, a composition, seeing the place. It will be here to see with the sight of the imagination the road from Nazareth to Bethlehem; considering the length and the breadth, and whether such road is level or through valleys or over hills; likewise looking at the place or cave of the Nativity, how large, how small, how low, how high, and how it was prepared.

Third Prelude. The third will be the same, and in the same form, as in the preceding Contemplation.

First Point. The first Point is to see the persons; that is, to see Our Lady and Joseph and the maid, and, after His Birth, the Child Jesus, I making myself a poor creature and a wretch of an unworthy slave, looking at them and serving them in their needs, with all possible respect and reverence, as if I found myself present; and then to reflect on myself in order to draw some profit.

Second Point. The second, to look, mark and contemplate what they are saying, and, reflecting on myself, to draw some profit.

Third Point. The third, to look and consider what they are doing, as going a journey and laboring, that the Lord may be born in the greatest poverty; and as a termination of so many labors -- of hunger, of thirst, of heat and of cold, of injuries and affronts -- that He may die on the Cross; and all this for me: then reflecting, to draw some spiritual profit.

Colloquy. I will finish with a Colloquy as in the preceding Contemplation, and with an OUR FATHER.

THE THIRD CONTEMPLATION
WILL BE A REPETITION OF THE FIRST AND SECOND EXERCISE

After the Preparatory Prayer and the three Preludes, the repetition of the first and second Exercise will be made, noting always some more principal parts, where the person has felt some knowledge, consolation or desolation, making likewise one Colloquy at the end, and saying an OUR FATHER.

In this repetition, and in all the following, the same order of proceeding will be taken as was taken in the repetitions of the First Week, changing the matter and keeping the form.

THE FOURTH CONTEMPLATION
WILL BE A REPETITION OF THE FIRST AND SECOND

In the same way as was done in the above-mentioned repetition.

THE FIFTH CONTEMPLATION
WILL BE TO BRING THE FIVE SENSES ON THE FIRST AND SECOND CONTEMPLATION

Prayer. After the Preparatory Prayer and the three Preludes, it is helpful to pass the five senses of the imagination through the first and second Contemplation, in the following way:
First Point. The first Point is to see the persons with the sight of the imagination, meditating and contemplating in particular the details about them and drawing some profit from the sight.

Second Point. The second, to hear with the hearing what they are, or might be, talking about and, reflecting on oneself, to draw some profit from it.

Third Point. The third, to smell and to taste with the smell and the taste the infinite fragrance and sweetness of the Divinity, of the soul, and of its virtues, and of all, according to the person who is being contemplated; reflecting on oneself and drawing profit from it.

Fourth Point. The fourth, to touch with the touch, as for instance, to embrace and kiss the places where such persons put their feet and sit, always seeing to my drawing profit from it.

Colloquy. One has to finish with one Colloquy as in the first and second Contemplation, and with an OUR FATHER.

First Note. The first note is to remark for all this and the other following Weeks, that I have only to read the Mystery of the Contemplation which I have immediately to make, so that at any time I read no Mystery which I have not to make that day or at that hour, in order that the consideration of one Mystery may not hinder the consideration of the other.

Second Note. The second: The first Exercise, on the Incarnation, will be made at midnight; the second at dawn; the third at the hour of Mass; the fourth at the hour of Vespers, and the fifth before the hour of supper, being for the space of one hour in each one of the five Exercises; and the same order will be taken in all the following.

Third Note. The third: It is to be remarked that if the person who is making the Exercises is old or weak, or, although strong, has become in some way less strong from the First Week, it is better for him in this Second Week, at least sometimes, not rising at midnight, to make one Contemplation in the morning, and another at the hour of Mass, and another before dinner, and one repetition on them at the hour of Vespers, and then the Application of the Senses before supper.

Fourth Note. The fourth: In this Second Week, out of all the ten Additions which were mentioned in the First Week, the second, the sixth, the seventh and in part the tenth have to be changed.

In the second it will be, immediately on waking up, to put before me the contemplation which I have to make, desiring to know more the Eternal Word incarnate, in order to serve and to follow Him more.

The sixth will be to bring frequently to memory the Life and Mysteries of Christ our Lord, from His Incarnation down to the place or Mystery which I am engaged in contemplating.

The seventh will be, that one should manage as to keeping darkness or light, making use of good weather or bad, according as he feels that it can profit and help him to find what the person desires who is exercising himself.

And in the tenth Addition, he who is exercising himself ought to manage himself according to the Mysteries which he is contemplating; because some demand penance and others not.

All the ten Additions, then, are to be made with great care.

Fifth Note. The fifth note: In all the Exercises, except in that of midnight and in that of the morning, the equivalent of the second Addition will be taken in the following way: -- Immediately on recollecting that it is the time of the Exercise which I have to make, before I go, putting before myself where I am going and before Whom, and summarizing a little the Exercise which I have to make, and then making the third Addition, I will enter into the Exercise.


21 December, 2021

SECOND WEEK - THE FIRST DAY AND FIRST CONTEMPLATION

 


THE FIRST DAY AND FIRST CONTEMPLATION
IT IS ON THE INCARNATION AND CONTAINS THE PREPARATORY PRAYER, THREE PRELUDES, THREE POINTS AND ONE COLLOQUY

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is to bring up the narrative of the thing which I have to contemplate.

Here, it is how the Three Divine Persons looked at all the plain or circuit of all the world, full of men, and how, seeing that all were going down to Hell, it is determined in Their Eternity, that the Second Person shall become man to save the human race, and so, the fullness of times being come,  They sent the Angel St. Gabriel to Our Lady (p. 133).

Second Prelude. The second, a composition, seeing the place: here it will be to see the great capacity and circuit of the world, in which are so many and such different people: then likewise, in particular, the house and rooms of Our Lady in the city of Nazareth, in the Province of Galilee.

Third Prelude. The third, to ask for what I want: it will be to ask for interior knowledge of the Lord, Who for me has become man, that I may more love and follow Him.

Note. It is well to note here that this same Preparatory Prayer, without changing it, as was said in the beginning, and the same three Preludes, are to be made in this Week and in the others following, changing the form according to the subject matter.

First Point. The first Point is, to see the various persons: and first those on the surface of the earth, in such variety, in dress as in actions: some white and others black; some in peace and others in war; some weeping and others laughing; some well, others ill; some being born and others dying, etc.

2. To see and consider the Three Divine Persons, as on their royal throne or seat of Their Divine Majesty, how They look on all the surface and circuit of the earth, and all the people in such blindness, and how they are dying and going down to Hell.

3. To see Our Lady, and the Angel who is saluting her, and to reflect in order to get profit from such a sight.

Second Point. The second, to hear what the persons on the face of the earth are saying, that is, how they are talking with one another, how they swear and blaspheme, etc.; and likewise what the Divine Persons are saying, that is: "Let Us work the redemption of the Human race," etc.; and then what the Angel and Our Lady are saying; and to reflect then so as to draw profit from their words.

Third Point. The third, to look then at what the persons on the face of the earth are doing, as, for instance, killing, going to Hell etc.; likewise what the Divine Persons are doing, namely, working out the most holy Incarnation, etc.; and likewise what the Angel and Our Lady are doing, namely, the Angel doing his duty as ambassador, and Our Lady humbling herself and giving thanks to the Divine Majesty; and then to reflect in order to draw some profit from each of these things.

Colloquy. At the end a Colloquy is to be made, thinking what I ought to say to the Three Divine Persons, or to the Eternal Word incarnate, or to our Mother and Lady, asking according to what I feel in me, in order more to follow and imitate Our Lord, so lately incarnate.

I will say an OUR FATHER.



20 December, 2021

SECOND WEEK.- THE CALL OF THE TEMPORAL KING. IT HELPS TO CONTEMPLATE THE LIFE OF THE KING ETERNAL.

 


Prayer. Let the Preparatory Prayer be the usual one.

First Prelude. The first Prelude is a composition, seeing the place: it will be here to see with the sight of the imagination, the synagogues, villages and towns through which Christ our Lord preached.

Second Prelude. The second, to ask for the grace which I want: it will be here to ask grace of our Lord that I may not be deaf to His call, but ready and diligent to fulfill His most Holy Will.

First Point. The first Point is, to put before me a human king chosen by God our Lord, whom all Christian princes and men reverence and obey.

Second Point. The second, to look how this king speaks to all his people, saying: "It is my Will to conquer all the land of unbelievers. Therefore, whoever would like to come with me is to be content to eat as I, and also to drink and dress, etc., as I: likewise he is to labor like me 6 in the day and watch in the night, etc., that so afterwards he may have part with me in the victory, as he has had it in the labors."

Third Point. The third, to consider what the good subjects ought to answer to a King so liberal and so kind, and hence, if any one did not accept the appeal of such a king, how deserving he would be of being censured by all the world, and held for a mean-spirited knight.

IN PART 2.

The second part of this Exercise consists in applying the above parable of the temporal King to Christ our Lord, conformably to the three Points mentioned.

First Point. And as to the first Point, if we consider such a call of the temporal King to his subjects, how much more worthy of consideration is it to see Christ our Lord, King eternal, and before Him all the entire world, which and each one in particular He calls, and says: "It is My will to conquer all the world and all enemies and so to enter into the glory of My Father; therefore, whoever would like to come with Me is to labor with Me, that following Me in the pain, he may also follow Me in the glory."

Second Point. The second, to consider that all those who have judgment and reason will offer their entire selves to the labor.

Third Point. The third, those who will want to be more devoted and signalise themselves in all service of their King Eternal and universal Lord, not only will offer their persons to the labor, but even, acting against their own sensuality and against their carnal and worldly love, will make offerings of greater value and greater importance, saying:

"Eternal Lord of all things, I make my oblation with Thy favor and help, in presence of Thy infinite Goodness and in presence of Thy glorious Mother and of all the Saints of the heavenly Court; that I want and desire, and it is my deliberate determination, if only it be Thy greater service and praise, to imitate Thee in bearing all injuries and all abuse and all poverty of spirit, and actual poverty, too, if Thy most Holy Majesty wants to choose and receive me to such life and state."

First Note. This Exercise will be made twice in the day; namely, in the morning on rising and an hour before dinner or before supper.

Second Note. For the Second Week and so on, it is very helpful to read at intervals in the books of the Imitation of Christ, or of the Gospels, and of lives of Saints.



19 December, 2021

FIFTH EXERCISE - IT IS A MEDITATION ON HELL

 





It contains in it, after the Preparatory Prayer and two Preludes, five Points and one Colloquy:
Prayer. Let the Preparatory Prayer be the usual one.

First Prelude. The first Prelude is the composition, which is here to see with the sight of the imagination the length, breadth and depth of Hell.

Second Prelude. The second, to ask for what I want: it will be here to ask for interior sense of the pain which the damned suffer, in order that, if, through my faults, I should forget the love of the Eternal Lord, at least the fear of the pains may help me not to come into sin.

First Point. The first Point will be to see with the sight of the imagination the great fires, and the souls as in bodies of fire.

Second Point. The second, to hear with the ears wailings, howlings, cries, blasphemies against Christ our Lord and against all His Saints.

Third Point. The third, to smell with the smell smoke, sulphur, dregs and putrid things.

Fourth Point. The fourth, to taste with the taste bitter things, like tears, sadness and the worm of conscience.

Fifth Point. The fifth, to touch with the touch; that is to say, how the fires touch and burn the souls.

Colloquy. Making a Colloquy to Christ our Lord, I will bring to memory the souls that are in Hell, some because they did not believe the Coming, others because, believing, they did not act according to His Commandments; making three divisions:

First, Second, and Third Divisions. The first, before the Coming; the second, during His life; the third, after His life in this world; and with this I will give Him thanks that He has not let me fall into any of these divisions, ending my life.

Likewise, I will consider how up to now He has always had so great pity and mercy on me.

I will end with an OUR FATHER.

Note. The first Exercise will be made at midnight; the second immediately on rising in the morning; the third, before or after Mass; in any case, before dinner; the fourth at the hour of Vespers; the fifth, an hour before supper.

This arrangement of hours, more or less, I always mean in all the four Weeks, according as his age, disposition and physical condition help the person who is exercising himself to make five Exercises or fewer.

ADDITIONS

TO MAKE THE EXERCISES BETTER AND TO FIND BETTER WHAT ONE DESIRES

First Addition. The first Addition is, after going to bed, just when I want to go asleep, to think, for the space of a HAIL MARY, of the hour that I have to rise and for what, making a resume of the Exercise which I have to make.

Second Addition. The second: When I wake up, not giving place to any other thought, to turn my attention immediately to what I am going to contemplate in the first Exercise, at midnight, bringing myself to confusion for my so many sins, setting examples, as, for instance, if a knight found himself before his king and all his court, ashamed and confused at having much offended him, from whom he had first received many gifts and many favors: in the same way, in the second Exercise, making myself a great sinner and in chains; that is to say going to appear bound as in chains before the Supreme Eternal Judge; taking for an example how prisoners in chains and already deserving death, appear before their temporal judge. And I will dress with these thoughts or with others, according to the subject matter.

Third Addition. The third: A step or two before the place where I have to contemplate or meditate, I will put myself standing for the space of an OUR FATHER, my intellect raised on high, considering how God our Lord is looking at me, etc.; and will make an act of reverence or humility.

Fourth Addition. The fourth: To enter on the contemplation now on my knees, now prostrate on the earth, now lying face upwards, now seated, now standing, always intent on seeking what I want.

We will attend to two things. The first is, that if I find what I want kneeling, I will not pass on; and if prostrate, likewise, etc. The second; in the Point in which I find what I want, there I will rest, without being anxious to pass on, until I content myself.

Fifth Addition. The fifth: After finishing the Exercise, I will, during the space of a quarter of an hour, seated or walking leisurely, look how it went with me in the Contemplation or Meditation; and if badly, I will look for the cause from which it proceeds, and having so seen it, will be sorry, in order to correct myself in future; and if well, I will give thanks to God our Lord, and will do in like manner another time.

Sixth Addition. The sixth: Not to want to think on things of pleasure or joy, such as heavenly glory, the Resurrection, etc. Because whatever consideration of joy and gladness hinders our feeling pain and grief and shedding tears for our sins: but to keep before me that I want to grieve and feel pain, bringing to memory rather Death and Judgment.

Seventh Addition. The seventh: For the same end, to deprive myself of all light, closing the blinds and doors while I am in the room, if it be not to recite prayers, to read and eat.

Eighth Addition. The eighth: Not to laugh nor say a thing provocative of laughter.

Ninth Addition. The ninth: To restrain my sight, except in receiving or dismissing the person with whom I have spoken.

Tenth Addition. The tenth Addition is penance.

This is divided into interior and exterior. The interior is to grieve for one's sins, with a firm purpose of not committing them nor any others. The exterior, or fruit of the first, is chastisement for the sins committed, and is chiefly taken in three ways.

First Way. The first is as to eating. That is to say, when we leave off the superfluous, it is not penance, but temperance. It is penance when we leave off from the suitable; and the more and more, the greater and better -- provided that the person does not injure himself, and that no notable illness follows.

Second Way. The second, as to the manner of sleeping. Here too it is not penance to leave off the superfluous of delicate or soft things, but it is penance when one leaves off from the suitable in the manner: and the more and more, the better -- provided that the person does not injure himself and no notable illness follows. Besides, let not anything of the suitable sleep be left off, unless in order to come to the mean, if one has a bad habit of sleeping too much.

Third Way. The third, to chastise the flesh, that is, giving it sensible pain, which is given by wearing haircloth or cords or iron chains next to the flesh, by scourging or wounding oneself, and by other kinds of austerity.

Note. What appears most suitable and most secure with regard to penance is that the pain should be sensible in the flesh and not enter within the bones, so that it give pain and not illness. For this it appears to be more suitable to scourge oneself with thin cords, which give pain exteriorly, rather than in another way which would cause notable illness within.

First Note. The first Note is that the exterior penances are done chiefly for three ends: First, as satisfaction for the sins committed;

Second, to conquer oneself -- that is, to make sensuality obey reason and all inferior parts be more subject to the superior;

Third, to seek and find some grace or gift which the person wants and desires; as, for instance, if he desires to have interior contrition for his sins, or to weep much over them, or over the pains and sufferings which Christ our Lord suffered in His Passion, or to settle some doubt in which the person finds himself.

Second Note. The second: It is to be noted that the first and second Addition have to be made for the Exercises of midnight and at daybreak, but not for those which will be made at other times; and the fourth Addition will never be made in church in the presence of others, but in private, as at home, etc.

Third Note. The third: When the person who is exercising himself does not yet find what he desires -- as tears, consolations, etc., -- it often helps for him to make a change in food, in sleep and in other ways of doing penance, so that he change himself, doing penance two or three days, and two or three others not. For it suits some to do more penance and others less, and we often omit doing penance from sensual love and from an erroneous judgment that the human system will not be able to bear it without notable illness; and sometimes, on the contrary, we do too much, thinking that the body can bear it; and as God our Lord knows our nature infinitely better, often in such changes He gives each one to perceive what is suitable for him.

Fourth Note. The fourth: Let the Particular Examen be made to rid oneself of defects and negligences on the Exercises and Additions. And so in the SECOND, THIRD AND FOURTH WEEKS.