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    "slug": "vol-1-00-front-matter",
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    "words": 2718,
    "text": "# The Life of Blessed Henry Suso\n\n\n*by Heinrich Suso (c. 1295-1366), dictated to Elsbeth Stagel; translated by Thomas Francis Knox (London: Burns, Lambert, and Oates, 1865) from the Latin of Surius (1555).*\n\n\nTHE   LIFE \n\n\nUf \n\n\nOF \n\n\nBLESSED  HENRY  SUSO \n\nfttmshtzb \n\n\nTHOMAS \n\nPRIEST  OF \n\n\nLONDON : \n\nBURNS,   LAMBERT,   AND   OATES, \n\n17  Portman  Street  and  63  Paternoster  Row. \n1865. \n\n\nLONDON : \n\nROBSON  AND  SON,  GREAT  NORTHERN  PRINTING  WORKS, \nTANCRAS  ROAD,  N.W. \n\n\n^MAE? \n\n\nTRANSLATOR'S  PREFACE. \n\n\nThe  Blessed  Henry  Suso  was  born  at  Ueberlingen, \nnear  Constance,  on  St.  Benedict's  -  day,  a.d.  1300. \nHe  was  of  ancient  and  noble  descent  both  on  his \nfather's  and  mother's  side.  Out  of  devotion  to  his \nmother,  who  was  a  person  of -eminent  holiness,  he \ncalled  himself  by  her  maiden  name  of  Seuss,  Latin- \nised into  Suso,  instead  of  taking  his  father's  sur- \nname, Von  Berg.  His  baptismal  name  was  Henry ; \nbut  many  years  later,  when  he  had  attained  to  great \nholiness,  God  changed  his  name  into  Amandus,  or \nBeloved.  The  Blessed  Henry  did  not  make  this \nknown  to  any  one  so  long  as  he  lived,  but  a  record \nof  it  was  discovered  among  his  papers  after  his  death. \nAt  the  age  of  thirteen  he  entered  the  novitiate  of  the \nDominican  Convent  at  Constance,  where  he  was  ad- \nmitted to  the  vows  of  religion,  and  after  some  years \nwas  sent  to  the  convent  of  his  Order  at  Cologne,  to \npursue  his  studies  at  that  University.  While  there \nhe  made  such  great  progress  in  learning  that  he  was \nabout  to  be  promoted  to  the  degree  of  doctor  in  theo- \nlogy. But  he  was  forbidden  to  accept  this  honour  by \na  voice  from  God  within  him  saying  : — Thou  know- \n\n\nIV  PREFACE. \n\nest  well  enough  already  how  to  give  thyself  to  God \nand  to  draw  other  men  to  Him  by  thy  preaching. \nFrom  that  time  forth  he  began  to  preach  with  great \nzeal  and  fervour,  and  to  devote  himself  to  the  con- \nversion of  sinners  and  the  guidance  of  souls  along \nthe  highest  paths  of  mystical  perfection.  At  length, \nafter  many  years  of  unceasing  labours  and  sufferings, \nhe  died  at  Ulm,  on  the  feast  of  the  Conversion  of  St. \nPaul,  a.d.  1365,  and  was  buried  in  the  cloister  of  the \nDominican  Convent  in  that  city.  Two  hundred  and \nforty-eight  years  after  tins,  when  Ulm  had  become \nProtestant,  the  B.  Henry's  body  was  accidentally \ndiscovered,  a.d.  1613,  by  some  workmen  who  were \ndigging  the  foundations  for^a  new. building.  It  was \nquite  incorrupt,  and  lay. there  closed  in  the  \"habit  of \nthe  Order,  and  emitted  &  fragrant. odour.  -The  work- \nmen went  in  alarm  ;t<f  inform  |Ee  burgomaster,  who \nbade  them  fill  up  th<r  grave  arid  say  nothing  about \nit;  adding,  that  he  had  always  heard  that  the  dead \nshould  be  allowed  to  rest'  in  peace.  Meanwhile, \nduring  the  absence  of ( the.  workmen,  a  devout  person \nwent  down  into  the  grave:  and  cut  off  part  of  the \nblack  mantle  and  white  scapular— portions  of  which \nwere  afterwards  distributed  rfs' relics  among  different \nCatholics.  One  of  these  relics  came  into  the  posses- \nsion of  Henry  Murer,  who  has  given  an  account  of \nthe  discovery  of  the  body  in  his  Helvetia  Sancta, \npublished  at  Luzern  a.d.  1648.  At  a  later  period, \nwhen  Ulm  was  occupied  by  the  French  during  one  of \n\n\nPREFACE.  V \n\ntheir  campaigns,  they  caused  excavations  to  be  made \nin  the  hope  of  discovering  the  sacred  remains,  but \nwithout  success.  The  Blessed  Henry  has  never  been \nformally  beatified,  but  his  feast  is  kept  by  the  Domi- \nnican Order  on  March  2d,  with  the  approbation  of \nGregory  XVI.,  granted  April  16,  1831. \n\nSuch  are  the  main  outlines  of  B.  Henry's  external \nlife  and  history.  The  details  of  the  picture  must  be \nsought  for  in  the  brief  record  which  he  has  himself  left \nus  of  his  experiences  in  the  ways  of  God. \n\nThe  following  translation  has  been  made  from \nthe  editionj&^ms^^Henry  Suso's  Life  and  Works, \nedited  top  Caramal  J^pftobrock,  Prince  Bishop  of \nBresla^Bln  182^gThe^fl^f  the  Life  is  based  upon \na  maifiscript^of^e  encTJQ\\Uie  fourteenth  century \nfrom  itSloyajr.  Li^ry^t  $fkftch,  which  the  editor \ncarefulv  collate\"^ w^^th&eaBSelfc  printed  copies  pub- \nlished ft  Augsbu)g^£.  T48f\"all  a.d.  1512. \n\nSurMs,Vthe  Oar$jS|ian,  trarllated  the  Life  and \nWorks  ftan\\  the^e^nian  ©4  Latin.  The  first \nedition,  defeated  $3  SfeVeribifeble  Abbot  Blosius, \nappeared  a^Gologne  At^l5«D.  The  rendering  is \nsingularly  grace^^andaccj«Ke,  so  far  as  the  differ- \nent genius  of  the  twoTSnguages  and  the  occasional \nimperfections  of  the  German  text  used  by  Burins, \nprincipally  in  the  last  nine  chapters,  would  permit. \n\nA  French  translation  by  the  Carthusian  Le  Cerf \nwas  published  at  Paris  in  1586,  and  an  Italian  one \nby  the  Dominican  Del  Nente  at  Rome  in  1651.     The \na2 \n\n\nVI  PREFACE. \n\nlatter  has  been  frequently  reprinted,  but  it  does  not \nin  any  sense  merit  the  name  of  a  translation,  as  it \nis  nothing  more  than  a  mere  epitome  or  condensed \nabridgment  of  the  original.  Cartier  has  recently \ntranslated  Del  Nente's  work  into  French,  under  the \ntitle  of  GEuvres  du  B.  Henri  Suso.  The  second  edition \nappeared  in  1856. \n\nAs  the  chief  object  of  the  present  translator  has \nbeen  to  provide  a  book  of  spiritual  reading  for  the \ndevout,  he  hesitated  for  some  time  whether  or  not  to \nomit  the  last  nine  chapters,  which  treat  for  the  most \npart  of  deep  points  of  mystical  theology  in  language \nwhich,  from  its  antiquated  character  and  excessive \nconciseness,  is  sometimes  obscure,  and  is  always  difficult \nto  translate  into  intelligible  English  without  indulging \nin  paraphrase.  Surius  has  relegated  these  chapters \nto  another  part  of  the  volume,  under  the  title  of \n\"  Appendix  of  certain  sublime  questions.\"  Still,  as \nCardinal  Diepenbrock  observes,  they  really  belong  to \nthe  Life,  and  form  part  of  it  in  the  earliest  manu- \nscript and  printed  editions.  On  the  whole,  it  seemed \nbetter  to  include  these  chapters  in  the  present  trans- \nlation. They  contain  several  passages  of  wonderful \nbeauty,  which  every  one  will  read  with  pleasure.  They \nare,  moreover,  a  protest  against  the  errors  of  panthe- \nism and  quietism,  to  which  a  spirit  of  false  mysti- \ncism naturally  tends,  and  against  which  the  B.  Henry \noften  raised  his  voice  in  warning.  Lastly,  their  ab- \nsence would  leave  one  side  of  the  B.  Henry's  life \n\n\nPREFACE.  Vll \n\nwholly  unrepresented.  For  they  serve  to  remind  us \nthat  if  his  personal  and  experimental  acquaintance \nwith  mystical  theology  was  great,  he  was  no  less \nconversant  with  it  as  a  science,  and  could  treat  with \nlearning  and  accuracy  the  many  deep  and  subtle \nquestions  which  it  suggests. \n\n\nThe  Oratory,  London, \n\nFeast  of  St.  Richard,  1865. \n\n\nCONTENTS. \n\n\nPAGE \n\nTranslator's  Preface iii \n\nPrologue .1 \n\nCHAP. \n\nI.  Introductory 5 \n\nII.  Of  the  preliminary  combats  of  a  beginner       .  7 \n\nIII.  Of  a  supernatural  rapture  which  befell  him     .  11 \n\nIV.  How  he  spiritually  espoused  the  Eternal  Wis- \n\ndom      13 \n\nV.  How  he  inscribed  upon  his  heart  the  gracious \n\nName  of  Jesus 20 \n\nVI.  Of  the  foretaste  of  divine  consolations,  with \n\nwhich  God  sometimes  allures  beginners     .     23 \nVII.  How  one,  who  had  begun  well,  was  drawn  on- \nwards in  his  search  after  divine  consolation    27 \n\nVIII.  Of  certain  visions 30 \n\nIX.  Of  the  way  in  which  he  went  to  table      .         .    33 \n\nX.  How  he  began  the  New  Year   .         .        .         .36 \n\nXI.  Of  the  words  Sursum  corda      .         .         .        .38 \n\nXII.  How  he  kept  the  feast  of  Candlemas        .        .    41 \n\nXIII.  How  he  spent  the  Carnival  time      .        .         .44 \n\nXIV.  How  he  began  the  month  of  May     .        .        .48 \nXV.  Of  the  sorrowful  way  of  the  Cross,  which  he \n\nmade  with  Christ  when  He  was  being  led \n\nforth  to  death 50 \n\nXVI.  Of  the  useful  virtue  called  silence  .  .  .  5G \nXVII.  Of  the  chastisement  of  his  body  .  .  .57 \nXVIII.  Of  the  sharp  cross  which  he  bore  upon  his  back    Gl \n\n\nX  CONTENTS. \n\nCHAP.  *  PAGR \n\nXIX.  Of  his  bed 68 \n\nXX.  How  he  broke  himself  from  drink      .        .71 \nXXI.  How  he  was  directed  to  the  rational  school, \nin  which  the  art  of  true  detachment  is \n\ntaught .81 \n\nXXII.  How  painful  it  is  to  die  interiorly      .         .     84 \n\nXXIII.  Of  interior  sufferings  .        .        .        .97 \n\nXXIV.  How  he  went  forth  to  succour  and  to  save \n\nhis  neighbour 10O \n\nXXV.  Concerning  manifold  sufferings  .        .  103 \n\nXXVI.  Of  the  great  suffering  which  befell  him \n\nthrough  his  sister Ill \n\nXXVII.  Of  a  grievous  suffering  which  befell  him \n\nthrough  a  companion     .         .         .         .118 \nXXVIII.  Of  a  murderer     .        .        .        .        .'        .125 \n\nXXIX.  Of  perils  by  water 130 \n\nXXX.  Of  a  short  interval  of  rest  which  God  once \n\ngranted  him 133 \n\nXXXI.  How  he  once  entered  into  a  loving  account \n\nwith  God 135 \n\nXXXII.  How  his  sufferings  once  brought  him  nigh \n\nto  death 141 \n\nXXXIII.  How  a  man  should  offer  up  his  sufferings \n\nto  the  praise  and  glory  of  God       .         .  14(5 \n\nXXXIV.  Of  the  joys  with  which  God  recompenses \n\nin  this  present  life  those  who  suffer  for \n\nHim 151 \n\nXXXV.  Of  the  Servitor's  spiritual  daughter   .        .  157 \nXXXVI.  Of  the  first  beginnings  of  a  beginner          .  162 \nXXXVII.  Of  the  first  lessons  and  examples  which \nare  suitable  for  a  beginner,  and  how  he \nshould  regulate  his  exercises  with  dis- \ncretion     168 \n\n\nCONTENTS.  XI \n\nCHAP.  PAGE \n\nXXXVIII.  Of  certain  devout  practices  of  a  young  be- \nginner in  his  early  years        .        .         .178 \nXXXIX.  How  he  drew  light-minded  persons  to  God, \nand  comforted  those  who  were  in  suf- \nfering      185 \n\nXL.  Of  a  grievous  suffering  which  befell  him \n\nwhile  thus  occupied       .        .        .        .191 \nXLI.  Of  interior  sufferings  „  214 \n\nXLII.  What  sufferings  are  the  most  useful  to  men, \n\nand  bring  most  glory  to  God?        .         .  217 \nXLIII.  How  he  drew  certain  hearts  from  earthly \n\nlove  to  the  love  of  God  .        .        .  222 \n\nXLIV.  How  God  multiplied  drink  for  His  friends    233 \nXLV.  Of  certain  sufferers,  who  were  attached  to \nthe  Servitor  by  special  ties  of  friend- \nship and  affection  ....  234 \nXL VI.  How  Christ  appeared  to  him  under  the \nform  of  a  Seraph,  and  taught  him  how \n\nto  suffer 239 \n\nXLVII.  How  steadfastly  he  must  fight  who  would \n\nwin  the  spiritual  prize  ....  245 \nXLVIII.  How  the  Servitor's  face  was  once  seen  to \nshine  with  light  while  he  was  preach- \ning          249 \n\nXLIX.  Of  the  lovely  Name  of  Jesus      .        .        .  249 \nL.  A  good  distinction  between  a  true   and \nfalse  use  of  reason  noticeable  in  certain \n\npersons 252 \n\nLI.  How  to  distinguish  between  a  well-ordered \nreason  and  one  which  is  all  flowers  and \n\nglitter 257 \n\nLII.  A  good  distinction  between  true  and  false \n\ndetachment 260 \n\n\nXll  CONTENTS. \n\nCHAP.  PAGE \n\nLIII.  Maxims,  conformable  to  right  reason,  for  the \nguidance  of  an  exterior  man  into  his  in- \nterior      266 \n\nLIV.  Of  the  high  questions  which  the  well-exercised \n\ndaughter  put  to  her  spiritual  father  .  .  280 \nLV.  An  explanation  where  and  how  God  is  .  -  .  288 \nLVI.  Of  the  very  highest  flight  of  a  soul  experienced \n\nin  the  ways  of  God 301 \n\nLVII.  The  conclusion  of  the  contents  of  this  book  in \n\na  few  simple  words 312 \n\n\nPROLOGUE.* \n\n\nThe  following  book  speaks  throughout  in  an \ninstructive  manner  of  the  life  of  a  beginner, \nand  contains,  for  those  who  look  beneath  the \nsurface,  information  respecting  the  proper  way \nin  which  a  beginner  should  order  his  outer  and \ninner  man  so  as  to  be  in  harmony  with  God's \nall-lovely  will.  And  since  good  works  are  un- \ndoubtedly a  better  guide,  and  sometimes  shed \na  brighter  light  into  a  man's  heart  than  mere \nwords,  therefore  the  book  recounts,  as  examples, \nmany  different  holy  actions,  which  really  and \ntruly  took  place  just  as  they  are  related.  The \nbook  also  tells  of  a  man's  progress  in  holiness ; \nthat  is,  how,  by  avoiding  things,  by  sufferings, \nand  by  exercises,  he  may  break  through  his  un- \nmortified  animal  nature,  and  arrive  at  great  and \nexalted  dignity.    Moreover,  since  there  are  some \n\n*  The  following  passages  are  taken  from  the  Prologue \nprefixed  by  the  B.  Henry  Suso  to  a  manuscript  copy  of  his \nLife  and  Writings.  They  contain  all  in  it  that  relates  to  the \nLife.  The  Prologue  is  to  be  found  in  the  ancient  printed \ncopies,  and  is  quoted  by  Diepenbrock  in  his  preface. \nB \n\n\n2  PROLOGUE. \n\nmen  who,  with  courageous  hearts,  strive  to  grasp \nat  what  is  highest  and  best,  and  yet,  from  want \nof  the  necessary  knowledge  to  discriminate,  go \nastray  and  miss  the  road,  therefore  this  book \ngives  instruction  how  to  distinguish  rightly  be- \ntween a  true  and  false  use  of  reason  in  spiritual \nthings;  and  it  teaches  the  orderly  and  proper \ncourse  by  which  a  man  may  attain  to  the  un- \nalloyed truth  of  a  blessed  and  perfect  life. \n\nIt  should  be  also  mentioned,  that  the  pages \nof  this  book  lay  for  many  years  locked  up  in \nsecret,  awaiting  the  Servitor's  death ;  for  he \nwas  in  very  truth  reluctant  to  disclose  himself \nto  any  one  by  means  of  them,  so  long  as  he \nlived.  At  length,  however,  his  reason  told  him \nthat,  in  these  days  of  the  decline  of  the  human \nrace,  it  would  be  better  and  safer  that  the  book, \nby  God's  permission,  should  be  submitted  to \nhis  superiors  while  he  was  still  living,  and  could \nanswer  for  its  truth  in  all  points,  than  after  his \ndeath.  And  this,  moreover,  even  though  it \nshould  fall  out  that  certain  ignorant  men,  whose \nwords  are  in  no  way  worthy  of  account,  should \npass  false  and  perverted  judgments  upon  it, \neither  because  they  would  not  regard  the  Ser- \nvitor's good  intention  in  the  matter,  or  because \nthey   were    unable,    from    want    of    spiritual \n\n\nPROLOGUE.  3 \n\nrefinement,  to  comprehend  any  thing  higher \nthan  what  they  had  experienced  in  themselves. \nBesides  it  was  quite  possible  that  the  book \nmight,  after  his  death,  come  into  the  possession \nof  lukewarm  and  un spiritual  men,  who  would \nnot  give  themselves  the  trouble  to  communicate \nit  for  God's  glory  to  those  who  would  receive  it \neagerly ;  and  in  this  way  the  book  might  perish \nwithout  fruit.  Or  again,  it  might  chance  to \nfall  into  the  hands  of  men  intellectually  blind \nor  morally  bad,  who  from  their  sinful  dislike \nof  it  might  suppress  it,  as  has  often  happened \nin  other  cases.  Therefore,  with  the  divine  as- \nsistance, he  took  courage,  and  extracted  from \nthis  book  the  sublimest  thoughts  and  the  most \nelevated  teaching  which  it  contains,  and  himself \ngave  these  extracts  to  a  learned  doctor,  named \nMaster  Bartholomew,  to  read;  a  man  richly \nendowed  by  God  with  virtues  and  graces,  and \nof  approved  experience  in  spiritual  science,  and \nfurthermore  a  Prelate  with  supreme  jurisdiction \nover  the  order  of  Friars  Preachers  throughout \nGermany.  The  Servitor  humbly  gave  him  up \nthe  book,  and  he  read  it  through  with  great  satis- \nfaction of  heart,  and  pronounced  that  it  was,  all \nof  it,  as  it  were,  a  kernel  of  hidden  truth  drawn \nfrom  Holy  Writ  for  all  clear-sighted  men. \n\n\n4  PROLOGUE. \n\nAfterwards,  when  the  ordinary  teaching  had \nbeen  added  to  it,  in  order  that  every  man  might \nfind  there  what  would  suit  him,  and  the  Ser- \nvitor was  about  to  lay  this  part  also  before  the \nPrelate,  the  good  God  withdrew  from  hence \nthis  noble  Master.  The  Servitor,  on  hearing \nof  his  death,  was  exceedingly  afflicted,  for  he \nknew  not  what  to  do.  He  therefore  betook \nhimself  with  great  earnestness  to  the  Eternal \nWisdom,  and  prayed  that  it  might  be  shown \nhim  what  was  the  best  thing  to  do  in  this  affair. \nAfter  a  time  his  prayer  was  heard,  and  the \naforenamed  Master  appeared  to  him  in  a  bright \nvision,  and  told  him  that  it  was  God's  good  will \nthat  the  book  should  be  henceforth  communi- \ncated to  all  good-hearted  men,  who  with  a  right \nintention  and  an  eager  longing  might  desire  to \nhave  it. \n\nHe  then  who  wishes  earnestly  to  become  a \ngood  and  blessed  man,  and  who  longs  after \nspecial  intimacy  with  God,  or  who  has  received \na  token  of  God's  love  in  heavy  sufferings,  as \nGod's  way  is  with  His  peculiar  friends, — such  a \nman  will  find  this  book  a  help  and  comfort. \nIt  will  also  serve  as  a  guide  for  good-hearted \nmen  to  divine  truth,  as  well  as  teach  men  of \nreason  the  right  road  to  supreme  bliss. \n\n\nTHE \n\n\nLIFE  OF  BLESSED  HENRY  SUSO.",
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