Diego was born in Seville, but, while still young, he went to Peru, and, in 1591, he joined the Dominicans at the Covent of the Most Holy Rosary (Convento del Santísimo Rosario), in Lima. He began writing poems a few years later. In 1601, he became a professor of philosophy and head of scholastics at the monastery. In 1606, he became a doctor of theology; he was known as an avid reader of St. Thomas, as well as a charitable, yet rigorously ascetic, man, famous for his oratory and his poetry, in both Latin and Spanish. He spent many years working on his masterpiece, La Cristiada, an epic poem depicting Christ's Passion, ending with His burial; it was finally printed, in Seville, in 1611. Despite his renown, in his later years, he was embroiled in fights with his superiors due to charges lodged by a visitor, and he was eventually confined as a simple monk, first in the monastery at Cuzco, and later that at Huánuco, where he died. In 1617, after his death, he was determined to be innocent of the charges, and he was publically rehabilitated.
La Cristiada was inspired by a Latin poem of the same name, by Marco Girolamo Vida (1485-1566). Vida's poem was based on Virgil's style; de Hojeda's style was influenced by Torquato Tasso (1544-1595), author of La Gerusalemme liberata (Jerusalem Delivered), an epic Italian poem about the First Crusade. La Cristiada is divided into twelve books (it was a time-honored tradition to have the number of books or cantos in an epic be divisible by six, through Dante did not follow it); this selection is from Book XI. It begins with Simon the Cyrene assisting Jesus in taking up His Cross; Simon then sees a whole train of other cross-bearers, other Simons, "a copious band with holy crosses." These are many of the great monastic saints throughout history. The train is long, beginning with Mark (depicted here as an Essene and the founder of monasticism), down to St. Teresa of Ávila. Due to length, I am dividing this passage into parts; this part goes down to St. Bruno, founder of the Carthusians, while the second begins with St. Dominic. The original poem is written in reales (singular real), an eight-line stanza rhyming ABABABCC. In order to not force the lines too much, I decided to forego rhyme, instead translating into a loose blank verse. More well-known figures, like St. Mark the Evangelist and St. Benedict, are unnoted; I provided brief notes for the less-known saints. Part One of this passage can be found here.
And you, the chosen apostle of Christ, Angel in life, Cherubim in science, Illuminated father of wise sons, Rare in zeal, and, too, unique in prudence, Who went into the world through his good birth And well-endowed by innocence’s mirror, By light of heaven, and by hell’s surprise, You went with Cross on shoulder, Dominic. Since you, alive by Cross, and dead on Cross, Lived ever in God and secure in Cross; To the Cross you bared your open chest, And from it, you received a soul made pure; By the Cross, you taught the certain mode, And better imitated the hard step; And Holy Cross became Crusader’s bull Published in you, its so great Dominic. And that ardent human seraphim, The holy archive of love divine, Called the excellent image of God, Depicted as the poor pilgrim of God; Exalted captain of humble people, Sagacious guide of the bitter way Of the perfect Cross, he carried the Cross, Francis preached it, without even speaking. And the clear sun of good theology, Just and wise defender of His grace, Who, in the motion which God sent the soul, Conjoined sweetness with efficaciousness; To the mind of Christ offered himself, With Dalmatia’s doctor illustrious, Instructing all in the religious life, And taking in arms the rigorous Cross. Nolasco, later, with living affections Of holy charity, the noble tracks And steps of Jesus, contemplatives He saw in these, the learned and wise in those; Both redeeming captives with his love, And curing all their quarrels with his faith, He took His Cross and taught it to the world; But at all times by Raymond assisted.[1] And the Angel-man who, in the greatest heaven Of the sacred Church, the militant, The highest mount of holy Carmel Traversed across with constant spirit, Pursuing virtue and daring the flight Of Him triumphant raised on chariot, Sustained his cross, valiant and pious, With holy force and with religious verve.[2] And he who to his order gave the holy name Given God alone by excellence, And which heaven repeats in its sweet song, Praising Three Persons in a single essence, And thrice saying the “Always holy” To one single goodness with eminence, Accompanied the Word beside His Cross, And, though in flesh afflicted, did adore Him.[3] And the captain memorable of Paola, Example rare of penitence extreme, Minimal in concept and yet admirable And sober in the divine science; Francis, venerable in life and name, In prayer profound and patience high, To thousand sons, amid infinite lights, Cross placed upon his shoulder, gave crosses.[4] And you who to virtue grown old with age With sweet milk and savory delight[5] Gently, softly gave new life to it, Force robust and heart all full of verve, Founding a shining, brightened order, And religious conclave of the sciences, Ignatius, light and father of wise people, You embraced your meek and prudent Cross. And you, woman of sober force and strength And excellent in manly deeds and works, With valor divine in human breast, And undefeated soul in female members, Who to great Carmel, made humble plain,[6] Gave elevated, gentle summits, With your modern Cross you follow God, Teresa, holy example for pious souls. She, then, with other sacred virgins, Foundresses of other holy orders, Of religious crosses braced in arms And their hearts burning bright with their chaste love, Adored the footsteps of beloved Christ, Illustrious surprise of famous men, In grave procession and with splendid lights, And in their splendor conquering the stars. Christ saw this and was quickened in His soul By those most valorous Nazarenes, And however much He saw them in His steps, So much more were His desires quickened; And seeing that His Cross did comfort them, And that they were the trophies of His Cross, He took it on His shoulders yet oppressed And so oft, with great rigor, wounded grave.
Footnotes: [1] St. Peter Nolasco (1189-1256) was a Catalan priest who founded the Mercedarian Order (the Royal and Military Order of Our Lady of Mercy of the Redemption of the Captives) in 1218; his helper and successor as general of the order was St. Raymond Nonnatus (1204-1240), another Catalan priest. St. Raymond’s nickname (“Nonnatus” means “not born”) refers to the fact that he was born by Caesarean section when his mother died in childbirth.
[2] This stanza references the founding of the Carmelites; usually they are described as being founded by a group of hermits, but, if one is chosen as the unique "founder," it is St. Berthold of Mount Carmel (d. 1195). The Carmelites chose Elijah as their special patron, hence the reference to a chariot (see 2 Kgs 2).
[3] Probably a reference to the Trinitarian Order (Order of the Most Holy Trinity and of the Captives), founded by St. John of Matha (1160-1213) in 1198.
[4] St. Francis of Paola (1416-1507) was an Italian Franciscan who founded the Hermits of Saint Francis of Assisi in 1436, later renamed the Minim friars.
[5] Literally, manjar, a general name for various milk-based desserts, often a pudding or thick spread.
[6] St. Teresa of Ávila reformed the Carmelite order, which, from a great mountain, had been “made humble plain” by lax living.
Source: Diego de Hojeda, La Cristiada, ed. Manuel Ribé (Barcelona: Sociedad Editorial La Maravilla, 1867), 362-364.