By Elizabeth Teresa Howe
In relaciones of her lifestyles, Madre Ana de San Agust?n, a member of the Discalced Carmelite reform below Santa Teresa, finds a wealthy inside lifetime of visions, locutions, and visits to heaven and hell. Guiding her at many junctures of her non secular trip is the determine of Santa Teresa, either ahead of and after the saint's dying in 1582. even if Madre Ana doesn't confer with any books shop the Divine place of work, the main points she presents recommend her familiarity with a number of devotional and mystical texts by means of women and men to be had on the time. Her debts percentage some of the features of those prior works. both fascinating are the connections she attracts among her visions and the surface global, particularly the fight over the Carmelite reform. En las dos 'relaciones' de su vida, los angeles Madre Ana de San Agust?n, Carmelita descalza de l. a. Reforma teresiana, revela una rica vida inside de visiones, locuciones, y visitas al cielo y al infierno. Gui?ndola en su viaje espiritual est? l. a. figura de Santa Teresa, antes y despu?s de l. a. muerte de ?sta en 1582. Aunque Madre Ana no cita ninguna obra salvo el Oficio Divino, los detalles empleados en sus narrativas sugieren un conocimiento de varios textos de l. a. literatura m?stica y devota escritos por hombres y mujeres que fueron publicados y circulados durante l. a. ?poca. Las 'relaciones' de Madre Ana reflejan algunas de las caracter?sticas de estas obras anteriores. A l. a. vez las conexiones que ella hace entre sus visiones y el mundo cotidiano, especialmente en cuanto al conflicto de los angeles Reforma Descalza, son igualmente interesantes. ELIZABETH HOWE is Professor of Spanish at Tufts collage, Massachusetts.
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Example text
Santa Teresa describes a personally harrowing experience that led directly to her embrace of a stricter life of prayer. Her fear of the place awaiting her in hell if she failed to mend her ways is the initial lesson she draws from her vision. In contrast, Ana’s vision does not focus on her own transformation but, rather, on that of others. She appears to see hell as a spectator rather than as a possible inhabitant. Moreover, her descriptions of the torments of others are less personally instructive than admonitory of others’ conduct.
50 Santa Teresa likens the sections to heaven, purgatory, and hell, then threatens to push Ana into the third section if she does not obey her directive (fols. 41r–v). This initial association of the afterworld with a body of water partially recalls the Visio S. Pauli (6), where ‘Paul beheld a foul river in which swam many infernal creatures like fish in the Sea’ (Owen The Vision of Hell 4). 9). The torments visited upon Ana when she continues to demur from obeying the saint’s command recall the sufferings of the damned.
71r). Her financial concerns were laid to rest by further visions on the feast of Saint Augustine (her other patron saint), that led to a series of discoveries and donations of the requisite funds. 42 See Frugoni (132–133), who comments on the power of these material images in the lives of cloistered men and women. qxd 2/26/04 7:29 PM Page 20 MADRE ANA DE SAN AGUSTÍN Image not available Figure 8. Interior of the Church at Villanueva de la Jara. Photo: Girolamo Salvatico, OCD. Her fundraising was so successful that she also was able to adorn the church and gild a chalice for it (fols.