The same feeling is expressed in a letter to John Sinapi, written during the first days of her residence at Heidelberg. He had proposed again confiding his daughter Theodora to her care. Her presence will be in every respect agreeable, Olympia replies. Send her at once, but not with any idea of her frequenting the court; "for I purpose spending my days far from courts." But she will do all she can for her; will take her sometimes to the Countess of Erbach, where she may become acquainted with the three charming daughters of that excellent woman. She must bring her bed with her, "for we are unable at present to buy more beds, and they are extremely dear here." ... "Salute from me all your family, and the licentiate Faius, _if he has ceased to be a monk_."
In another letter to Chilian Sinapi, written about the same time, she regrets her inability to give assistance to some persons whom he had recommended to her. She had already charged herself with the keep of some utterly destitute poor; would fain do so for all the ruined unfortunates of Schweinfurth, were it possible. Poor Andreas Rosarius, the schoolmaster, had written to her too to say, that he was in great distress, and asked her whether there would be any chance of his finding any lessons in Heidelberg. But Olympia could give him no encouragement. There was no opening for a teacher in Heidelberg. It would seem that "professions were too full" in the world before the nineteenth century, as well as servants troublesome.
These letters, from which a stray fragment of biographical interest has been gathered here and there, are mainly filled with fervent religious exhortations, conceived in a spirit that can leave no doubt of the heartfelt sincerity of the writer. They are for the most part free from any advocacy of the more revolting doctrines of Calvinism, and insist chiefly on the vanity of earthly interests, hopes, and pleasures, and the necessity of God's free grace, to enable us to choose the better path. Those especially to her sister, to Lavinia della Rovere, and to Anna d'Este, are long, urgent, and affectionate exhortations to hold all things nought for Christ's sake. They may be found at length, translated into French, in M. Bonnet's work. But it has seemed to me unnecessary to occupy the present pages with any specimen of these writings, inasmuch as any page of them, divested of the names of persons and places, which mark their authorship, would be absolutely undistinguishable from many millions of pages which have been, and are still being, written and printed on the same subjects. It may be remarked, however, that the manner is more that of the evangelical writers of the nineteenth than of the seventeenth century. It is wholly undisfigured by the undue familiarity, low imagery, and grotesque phraseology, which often marked the efforts of writers determined at any cost to rouse, at least, the attention of their readers, if they could not carry with them their intelligence.