avoided the sight of women with such determination

He avoided the sight of women with such determination that he would turn another way when he met them in the street, or if he could not do that, would pull down his hat over his eyes and quicken his pace so much that his companion would be obliged to run to keep up with him. But the finest thing was to see him when these meetings occurred in some narrow lane; then he would either turn back, or would flounder through the mud, without caring about getting his clothes dirty and being laughed at as a fool, so that only he might avoid any risk of troubling the purity of his soul.

In Florence one of his religious said to him: "I saw the queen of France today." But he screwed up his eyes and with some severity said to him: "And I would not have moved a step to see a woman." And not only did he avoid looking at women, but he used every possible precaution not to allow them to approach near him; and it was one of his greatest annoyances to have to listen to some lady-benefactress, who perhaps had come to him with a long story about her troubles, to have his advice and comfort.

One day a lady, in order to be heard better, kept trying to get nearer him, but the more she moved on, the more Camillus went back, so that at last they had moved their chairs half across the room.

He would never remain alone with any woman, however holy she might be, and there was no possible means that he would leave untried to prevent their kissing his hand: and if he ever had it kissed unawares, he would then with holy modesty secretly wipe it over and over again on his cloak, to the great astonishment of others.

...

A woman was once waiting at the gate of the Maddalena for Camillus to return, that she might kiss his hand and receive his blessing. When he came, she approached to perform what she intended. But Camillus would not allow her and went to ring the bell, wishing to escape the snare. The good woman saw this and renewed her entreaties with greater warmth. In the meantime the gate was opened, and the Saint leaped in, and covering his face with his right, saying: "God bless you, go in peace," and then he had the door shut directly [immediately] and would not even look at her.

Nor could he endure to see other persons stay to talk with women, and when this occurred with any of his religious, he always rebuked them severely....

He would never allow, either in men or women, any of those vanities in dress which could possibly excite any thought against purity. Thus he spoke very harshly to a young lady, a relative of his, for taking too much care in arranging her hair, and rebuked her father for allowing such idle vanities. Whenever he spoke in church, he blamed the ornaments of the women, and he would not allow his religious to speak of the fashions of dress, saying that, in the matter of chastity, persons ought to have a scruple about the very smallest things, if they wished to preserve it.

...

Nor was it only with others he was thus reserved: but he ever showed himself most scrupulous about his own person: so that when his hair was cut, he would not loosen his collar for fear of displaying his neck; and once when the physician ordered him a bath, when he came out, he caused himself to be covered up, and seeing just the end of his foot uncovered, he told the lay brother to help him to cover it, and showed great anxiety about it.

...

He avoided all places where there was singing, music, or dancing; and while he was in church making mental prayer with his religious, if he heard music or singing in the street, he would shake his head, and spit, and cough, and make noises, to prevent the sounds coming to his own or to his companions' ears.

...He was not satisfied with only rebuking this vice, without giving proper remedies to prevent it. Besides advising persons to avoid every, even the least, occasion of it and to give themselves to prayer, he taught that the flesh is not easily bridled, except by a continual mortification; and he adopted the words of Jesus Christ: "This kind of devil is not cast out but by prayer and fasting." His exhortation was the more efficacious as it was backed by his example; for though his body was already emaciated by his labors and by the pain of his wound, he exercised it with continual fasts, with discipline, hair shirts, and other instruments of penance. And although God had given him the privilege of being free from all temptations of the flesh, so that he felt no evil desires, yet for all this he did not think himself safe, but always stood on his guard, so that he would not even feel the pulse of sick women, unless their hand was covered with the sheet or with their bed-gown.

...although he lived freely as a soldier for some years, yet even then he always kept himself from all impurity, and he felt such disgust at this vice that he could not endure the company of those who were infected with it.

The Life of St. Camillus of Lellis by Father Sanzio Ciccatelli, trans. by Father Frederick Faber.

In their rules on religious modesty he was always most rigorus with regard to himself; whether in dressing or undressing, or in any other action, he was always so modest that he never allowed any part of his body to be seen naked; with regard to others, he was most vigilant and made unexpected visits to the school, the corridors, and the rooms, and if he saw any one not decently clothed, or unbuttoned, or in an improper position, he rebuked him sharply. p. 309

Miseries of Man's Life

The Second Treatise containing a consideration of the miseries of man's life herein the former meditation is declared more at large.

How great the miseries are, that the nature of mankind is subject unto by reason of sin, there is no tongue able to express. And therefore S. Gregory said very well, that only our two first parents, Adam, and Eve, (who knew by experience the noble condition, and state, wherein almighty God created man,) understood perfectly the miseries of man. Because they by calling to mind the felicity and prosperous estate of that life, which they had once enjoyed, saw more clearly the miseries of the banishment, wherein they remained through sin. But the children of these our two miserable parents, as they never knew what thing prosperity, and good happe was, but were always fostered, and brought up in misery: so they know not, what thing misery is, because they never knew what prosperity was. Yea many of them are as it were persons in a mere frenzy, so far void of sense, as they would (if it were possible) continue perpetually in this life, and make this place of banishment their country, and this prison their dwelling house, because they understand not the miseries thereof. Wherefore like as they that are accustomed to dwell in places of unsavory and stinking air, do feel no pain nor trouble of it, by reason of the custom, and use, they have thereof: even so these miserable persons understand not the miseries of this life, because they are so inured, and accustomed to live in them.

Now that thou may not likewise fall into this foul deceit, nor into other greater inconveniences that are wont to follow hereof: Consider (I pray thee with good attention) the multitude of these miseries: and before all other, consider and weigh the miseries, that are in the first beginning, and birth of man, and afterwards the conditions of the life he lives.

To begin this matter therefore at the very original, Consider first of what matter man's body is compounded. For by the worthiness, or baseness of the matter, oftentimes the condition of the work is known. The holy scripture says, that almighty God created man of the slime, or dirt of the earth. Now of all the elements, earth is the most base, and inferior: and among all the parts of the earth, slime is the most base, and vile. Whereby it may appear, that almighty God created man of the most vile, and basest thing of the world. Insomuch as even the kings, the emperors, and the popes, be they never so high, famous, and royal, are even slime, and dirt of the earth. And this thing understood the Egyptians right well, of whom it is written, that when they celebrated yearly the feast of their nativity, they carried in their hands certain herbs, that grow in mire and slimy ditches, to signify thereby, the likeness and affinity, that men have with weeds, and slimy dirt: which is the common father both to weeds, and men. Wherefore if the matter of which we are made, be so base, and vile, whereof art thou so proud, thou dust, and ashes? Whereof art thou so lofty, thou stinking wed, and dirty slime?

Now as concerning the manner, and workmanship, wherewith the work of this matter is wrought, it is not to be committed to writing, neither yet to be considered upon, but to be passed over with silence, and closing up our eyes, that we behold not so filthy a thing as it is. If men knew how to be ashamed of a thing which they ought of reason to be ashamed of, surely they would be ashamed of nothing more, than to consider the manner how they were conceived. Concerning which point I will touch one thing only, and that is, that whereas our merciful Lord, and Savior, came into this world to take upon him all our miseries, for to discharge us of them, only this was the thing, that he would in no wise take upon him. And whereas he disdained not to be buffeted, and spitted upon, and to be reputed for the basest of all men, only this he thought was unseemly, and not meet for his majesty, to wit, if he should have been conceived in such manner, and order, as men are. Now as touching the substance and food wherewith mens' bodies are nourished, before they be born into this world, it is not so clean a thing, as that it ought once to be named. No more ought a number of other unclean things, that are daily seen at the time of our birth.

Let us now come to the birth of a man, and first entry into the world. Tell me I pray thee, what thing is more miserable, than to see a woman in her travail, when she brings forth her child? O what sharp agonies and bitter pangs does she feel? What painful tossings and throws does she make? What dangerous gripes and qualms is she in? What pitiful shrikes and groanings does she utter? I omit here to speak of many monstrous, strange, and over thwart births. For if I should make rehearsal of them, I should never make an end. And yet all this notwithstanding when the seely creature comes into the world, it comes (God knows) weeping, and crying, poor, naked, weak, and miserable: it is utterly destitute and in necessity of all things, and unable to do any thing. Other living things are born with shows upon their feet, and apparel upon their back: some with wool: others with scales: others with feathers: others with leather: others with shells: insomuch as the very trees come forth covered with a rynde or bark, yea and sometimes for failing they be double barked: only man is born stark naked, without any other kind of garment in the world, but only a skin, which is all riveled, foul, and loathsome to behold, wherein he comes lapped at the time of his birth. With these ornaments creeps he into the world, who after his coming, grows unto such fond ambition, and pride, that a whole world is scarcely able to satisfy him.

Moreover, other living things at the very hour of their coming into this world, are able immediately to seek for such things as they stand in need of, and have ability to do the same: Some can go: others can swim: others can fly: to be short, each one of them is able without any instructor to seek for such things, as it has need of; only man knows nothing, neither is he able to do any thing, but must of necessity be carried in other folk's arms. How long time is it before he can learn to go? And yet he must begin to crawl upon all four feet, before he can go upon two. How long time is it, before he can speak so much as one word? And not only before he can speak, but also before he can tell how to put meat into his own mouth, unless some others do help him? One thing only I must confess he can do of himself, that is, he can cry and weep. This is the first thing he does, and this is the thing only he can do without any teacher. And although he can also laugh of himself, yet can he not do it, before he be forty days old, notwithstanding that he is evermore weeping from he first hour of his coming into this world. Whereby thou may understand, how far more prompt, and ready our nature is to pewling, and weeping, than to joy, and mirth. O mere folly, and madness of men, (says a Wiseman) who of so poor, naked, and base beginning, do persuade themselves, that they are born to be proud.

Now as concerning the very body of man, (whereof men esteem themselves so much, and take such a vain conceit) I would thou should consider with indifferent eyes, what our bodies are in very deed, how gay and beautiful soever they appear to our outward sight. Tell me (I pray thee) what other thing is the body of a man, but only a corrupt and tainted vessel, which incontinently sours ,and corrupts whatsoever liquor is poured into it? What other thing is man's body, but only a filthy dunghill, covered over with snow, which outwardly appears white, and within is full of filth, and uncleanness? What muckhill is so filthy? What sink avoids out of it such filthy gear through all his channels, as a man's body does by several means, and ways? The trees, the herbs, yea and certain living beasts also do yield out of them very sweet and pleasant savours; but man yields, and avoids from him, such loathsome, and foul stinking stuff, as he seems truly none other thing, but only a fountain of all sluttishness and filthiness.

It is written of a great wise philosopher called Plotinus, that he was ashamed of the condition, and baseness of his body, insomuch as he was very unwilling to hear any talk of his lineage, and pedigree; neither could he ever be induced with any persuasions to give his consent that any man should portrait him out in picture; saying, that it was sufficient, that he himself carried with him all the days of his life a thing so filthy and so unworthy of the nobleness of his soul, although he were no bound to leave behind him a perpetual remembrance of his own dishonor.

It is written also of the holy abbot Isidorus, that upon a time while he was at meat he was not able to refrain from weeping, and being demanded why he wept, he answered; I weep, because I am ashamed to be here feeding upon the corruptible meat of company of Angels, and to feed upon heavenly food with them.

Of Prayer and Meditation, by Ven. Luis Granada (pdf)

Meditation for Tuesday (on the seven miseries of life) by Ven. Luis de Granada

This day (when thou hast made the sign of the Cross, and prepared thyself,) thou hast to meditate upon the condition, and mysteries of this life: that thou may by them understand, how vain the glory of this world is, seeing it is built upon so weak a foundation: and how little account a man ought to make of himself, being as he is subject unto so many miseries.

Now for this purpose thou hast to consider first of the vileness of the original, and birth of man, to wit: the matter whereof he is compounded: the manner of his conception: the griefs, and pains of his birth: the frailty, and miseries of his body: according as hereafter shall be entreated.

Then thou hast to consider the great miseries of the life, that he lives, and chiefly these seven.

First consider how short this life is, seeing the longest term thereof passes not three score and ten, or four score years. For all the rest (if any man's life be drawn a little longer) is but labor and sorrow. And if thou take out of this the time of our infancy, which is rather a life of beasts, than of men, and withal the time, that is spent in sleeping, at which time we have not the use of our senses an reason, thou shalt find that life is a great deal shorter, than it seems unto us. Besides all this, if thou compare this life with the eternity of the life to come, that endures for evermore, it shall scarcely seem so much as a minute: Whereby thou may perceive, how far out of the way those persons are, who to enjoy the little blast of so short a life, do hazard to lose the quiet rest of the blessed life to come, which shall endure everlastingly.

Secondly, consider how uncertain this life is, (which is another misery besides the former. For it is not only of itself very short, but even that very small continuance of life that it has, is not assured, but doubtful. For how many (I pray thee) do come to the age of those threescore and ten, or fourscore years, which we spake of? In how many persons is the web cut off, even at the first, when it is scarcely begun to be woven? How many do pass away out of this world, even in the flower (as they term it) of their age, and in the very blossoming of youth. Ye know not (says our Savior) when our Lord will come, whether in the morning, or at noonday, or at midnight, or at the time of the cock crowing: That is to say: Ye know not whether he will come in the time of infancy, or of childhood, or of youth, or of age. For the better perceiving of this point, it shall be a good help unto thee, to call to mind, how many of thy friends, and acquaintance, are dead, and departed out of this world. And especially remember thy kinsfolk, thy companions, and familiars, and some of the worshipful and famous personages of great estimation in this world, whom death has assaulted, and snatched away in divers ages, and utterly beguiled, and defeated them, of all their fond designs and hopes. I know a certain man, that has made a memorial of all such notable personages, as he has known in this world in all kind of estates, which are now dead: and sometimes he reads their names, or calls them to mind, and in rehearsal of every one of them, he does briefly represent before his eyes, the whole tragedy of their lives, the mockeries, and deceits of this world, and withal the conclusion and end of all worldly things. Whereby he understands what good cause the Apostle had to say: That the figure of this world passes away. [I. Cor. 7:31] In which words he gives us to understand, how little ground, and stay, the affairs of this life have, seeing he would not call theme very things indeed, but only figures, or shows of things, which have no being, but only an appearance, whereby also they are the more deceitful.

Thirdly, consider how frail, and brittle this life is, and thou shalt find, that there is no vessel of glass so frail as it is. Insomuch as a little distemperature of the air, or of the son, the drinking of a cup of cold water, yea the very breath of a sick man is able to spoil us of our life, as we see by daily experience of many persons, whom the least occasion of all these that we have here rehearsed, hath been able to end their lives, and that even in the most flourishing time of their age.

Fourthly, consider how mutable and variable this life is, and how it never continues in one self same stay. For which purpose, thou must consider the great and often alterations, an changes of our bodies, which never continue in one same state and disposition. Consider likewise, how far greater the changes, and mutations of our minds are, which do ever ebb and flow like the Sea, and be continually altered an tossed with divers winds, and surges of passions, that do disquiet, and trouble us every hour. Finally, consider how great the mutation in the whole man is, who is subject to all the alterations of fortune, which never continues in one same being, but always turns her wheel, and, rolls up and down from one place to another. And above all this, consider how continual the moving of our life is, seeing it never rests day or night, but goes always shortening from time to time, and consumes itself like as a garment does with use, and approaches every hour nearer an nearer unto death. Now by this reckoning what else is our life, but as it were a candle that is always wasting and consuming, and the more it burns, and wastes away? What else is our life, but as it were a flower, that buds in the morning and at evening is clean dried up? This very comparison makes the Prophet in the Psalm, where he says, The morning of our infancy passes away like an herb, it blossoms in the morning, and suddenly fades away: and at evening it decays, and waxes hard, and withers away.

Fifthly, consider how deceitful our life is (which peradventure is the worst property it has.) For by this mean it deceives us, in that being in very deed filthy, it seems unto us beautiful: and being but short, every man thinks his own life will be long: and being so miserable (as it is in deed) yet it seem so amiable, that to maintain the same, men will not stick to run through all dangers, travels, and losses, (be they never so great) yea they will not spare to do such things for it, an whereby they are assured to be damned forever and ever in hell fire, and to lose life everlasting.

Sixthly, consider how besides this that our life is so short (as has been said) yet that little time we have to live is also subject unto divers and sundry miseries as well of the mind, as of the body: insomuch as all the same being duly considered, and laid together is nothing else, but a vale of tears, and a main Sea of infinite miseries. S. Ierome declared of Zerxes that most mighty king, (who threw down mountains, and dried up the Seas, that on a time he went up to the top of a high hill, to take a view of his huge army, which he had gathered together of infinite numbers of people. And after that he had well viewed and considered them, it is said that he wept , and being demanded the cause of his weeping, he answered, and said: I weep because I consider that within these hundred years, there shall not one of all this huge army, which I see here present before me, be left alive. Whereupon S. Ierome says these words: O that we might (says he) ascend up to the top of some tower, that were so high, that we might see from thence all the whole earth underneath our feet. From thence should thou see the ruins and miseries of all the world: Thou should see nations destroyed by nations: and kingdoms by kingdoms. Thou should see some hanged, and others murdered: some drowned in the sea, others taken prisoners. In one place thou should see marriages and mirth, in another doleful mourning and lamentation. In one place thou should see some born into this world, and carried to the Church to be christened, in another place thou should see, some others die, and carried to the Church to be buried. Some thou should see exceeding wealthy, and flowing in great abundance of lands and riches, and others again in great poverty, and begging from door do door. To be short, thou should see, not only the huge army of Zerzes, but also all the men, women, and children of the world, that be now alive, within these few years to end their lives, and not to be seen any more in this world.

Consider also all the diseases and calamities that may happen to mens' bodies, and withal all the afflictions, and cares of the mind. Consider likewise the dangers, and perils, that be incident as well to all estates, as also to all the ages of men: and thou shalt see very evidently, the manifold miseries of this life. By the seeing whereof thou shalt perceive how small a thing all that is, that the world is able to give the, and this consideration may cause thee more easily to despise and contemn the same, and all that thou may hope to receive from it.

After all these manifold miseries, and calamities, there succeeds the last misery, that is death, which is as well to the body, as to the soul, of all terrible things the very last and most terrible. For the body shall in a moment be spoiled of all that it has. And of the soul there shall then be made a resolute determination what shall become of it forever and ever.

Of Prayer and Meditation, by Ven. Luis Granada

Pater Noster explained by St. Peter Canisius.

What good things are those which a Christian must hope for?

First, and specially those good things of the kingdom of heaven, which do make men blessed and happy, and exempts them from all manner of misery. Then, all such things as serving for the necessary uses of mortal men in this life, are rightly desired and prayed for at God's hands, ought to be reputed in the number of those good things which are to be hoped for and expected. All which are specially expressed in our Lord's prayer, as which Christ our Lord with his own most sacred mouth delivered, and with wonderful wisdom prescribed to all those, that would gladly by prayer lay open their hope and good desires before All, God.

What is the form of our Lord's prayer?

This that follows; Our Father which art in heaven.

1. Hallowed be thy name.
2. Thy kingdom come.
3. Thy will be done, in earth, as it is in heaven.
4. Give us this day our daily bread.
5. And forgive us our trespasses, as we forgive them that trespass agaist us.
6. And lead us not into temptation.
7. But deliver us from evil. Amen.


What are the sum of Our Lord's prayer?

There are seven petitions therein contained, unto which, all manners and forms of prayers whatsoever may an ought to be referred, whether we treat with Almighty God, for the obtaining of some good things: or for the wiping away of sin: or for the turning away of any evil whatsoever. And in the three first petitions, those things are in order demanded, which are properly eternal and everlasting: in the four others we do ask even temporal things, as being necessary for us, to the getting of the eternal.

What is meant by the beginning of this prayer, Our Father which art, etc.

It is a little preface, and it puts us in mind of that great and inestimable benefit, whereby God the Father, that eternal majesty, reigning most happily in heaven, received us into his favor, and for Christ his Son's sake, adopted us by the holy Ghost to be his sons, and heirs unto his heavenly kingdom.

And this remembrance of so great benefits, does not only stir up attention: but provoke also the sons to render love again to their father and to obey him, and it does in like manner encourage them to pray, and afford them confidence to obtain.

What is the sense of the first petition, Hallowed be Thy Name?

We desire that as well in ourselves as in all others, that may always be preferred and advanced, which stands most with the glory an honor of our sovereign and most excellent Father.

And this indeed we do perform, when the confession of the true faith, hope and charity, and holy conversation of Christian life, do show forth their light and force in us, that others also beholding the same, may take occasion to glorify our Father.

What is contained in the second petition, Thy kingdom come?

We do ask that God by his grace and justice, may reign in his Church, yea, and in the whole world all adversary powers, and evil affections being once abandoned and rooted out.

Then we do wish and pray, that being once called out of this world, as out of a troublesome pilgrimage and warfare, we may be speedily transported into the kingdom of glory, and everlasting felicity, to reign with Christ and his saints forever.

What imports the third petition, Thy will be done?

We do wish in this petition, that as the angels and blessed saints in heaven; so we also upon earth, though weak, and of small force, may exhibit unto Almighty God, exact obedience, desiring or coveting nothing so much as that we may willingly submit ourselves to the will of God, both in prosperity and adversity, and renouncing our own will, which is prone unto evil, we may rest and settle our minds in the will of God.

What has the fourth petition, Give us this day our daily bread?

We do like poor folks, and beggars, crave of the author and fountain of all goodness, those things that be sufficient for the daily maintenance of our corporal life, to wit, food, and clothing, also those things that do serve to a better the life of the soul: as the word of God, the spiritual food of the soul; the most holy and Blessed Sacrament of the Altar, that heavenly bread: and other most wholesome Sacraments and gifts of God, which do feed, cure, and confirm the inward man to a well ordered and happy kind of life.

How is the fifth petition understood, Forgive us our trespasses?

In this we crave, that God will mercifully purge us from the spot of sin, which above all things is most foul and pestilent unto the soul; and that he will also remit those very debts, which we have contracted by sinning.

And lest our prayer should not be available, by reason that we are evil affected towards our neighbor; we add this besides, that all secret hate and desire of revenge being laid aside, we are at atonement with our neighbor, and have forgiven every one that has offended us, even from the bottom of our hearts. For this is that which Christ signified in another place when he said: Forgive, and ye shall be forgiven. And again: If you will not forgive men, neither will your Father forgive you your offenses.

What is the sense of the sixth petition, Lead us not into temptation?

Because this present life is a very warfare upon earth, while we are always assaulted with divers temptations,and in a hard and continual conflict, with the world, the flesh, and, the devil: therefore, being devoutly careful of our own estate, we sue for help at the hands of almighty God, that we do not yield to such assaults of our adversaries, and by yielding incur damnation; but that standing always in this continual combat, relying upon the might and hand of God, we may valiantly resist the power of the devil, have the world in contempt, chastise the flesh, and so finally as invincible soldiers of Christ, be crowned after the victory, for no man is crowned, as witnesses the Apostle, unless he strive lawfully.

What is the seventh and last petition, deliver us from evil?

We pray at the last, that God will not suffer us to be overthrown, and cast away with the wicked, by the calamities of this world, wherewith even the Godly also are exercised: but that by his benignity he deliver us, so far forth as is expedient for our salvation: and mercifully defend us from all evil both of body, an of soul, as well in this life, as in the life to come. For so has himself promised: Call upon me in the day of tribulation, I will deliver thee and thou shalt honor me.

Last of all, we conclude the whole prayer with this one word Amen, that we may show our confidence in praying an hope of obtaining, in regard as well of Christ's promise that never fails, Ask, (saith he) and it shall be given you: as also of the infinite clemency and ready mercy of God the Father. Insomuch that hereupon, S. John has said, Whatsoever we shall ask according to his will, he hears us.

What is the sum of our Lord's prayer?

It contains a perfect and absolute form not only of asking that which is good, but also of praying to be delivered from whatsoever is evil.

And among the things that be good, this is first to be wished and prayed for, that all men may glorify our heavenly Father, at all times and in all places: then, that we may be partakers of his Kingdom: afterward, that we may not want those helps that are convenient for the attaining unto the same Kingdom. As is, on the behalf of our soul, to be conformable to the will of God: and as touching our body, to have necessary living and maintenance.

But those things that are added in the second place, and do continue to the end of the prayer, do express the affect of one that craves delivery from evils, which by the grace and power of almighty God he desires to have either utterly taken away, to wit, sin the contagion of all goodness and the sink and puddle of all evils. or else that they may be so tempered, that by their violence, they hinder us not in the way to salvation. Such are, divers temptations that invade us in this world, and all calamities both present and to come. All other things that are to be said touching prayer, shall be reserved for that place, where the three kinds of good works shall be expounded.

The Summe of Christian Doctrine by St. Peter Canisius [Not available for view online]