Catherine of Palanza

ON BLESSED CATHERINE OF PALANZA, FOUNDRESS OF THE MONASTERY OF ST. MARY OF THE MOUNT

ABOVE VARESE IN THE DUCHY OF MILAN.

IN THE YEAR 1478.

Venerable Catherine of Palanza, Foundress of the monastery of Mary of the Mount, of the Ambrosian Congregation under the rule of Augustine, above Varese in the Duchy of Milan (St.)

BY D. P.

[1] Since at one time, as is reported, Blessed Ambrose, persecuting the Arian heretics, who had greatly prevailed in the diocese of Milan and other parts of Lombardy, [The Arians being conquered St. Ambrose is believed to have erected an altar to the Blessed Virgin] with divine help had driven them out from a certain mountain existing in the aforesaid diocese, and on which the aforesaid heretics had taken refuge; there, in honor of the Blessed Virgin Mary, by whom, as is firmly believed, victory against the said heretics had been promised to him, he erected a certain altar; and with many other Bishops assisting him, consecrated it, and on it first sang Mass in honor of the same Blessed Virgin. Afterward, by the succeeding devotion of Christ's faithful, there a church was built in honor of the same Blessed Virgin Mary, with a great multitude of people flocking to it from that time forward, for the sake of devotion which they bear to the same Blessed Virgin Mary, and also on account of the frequent miracles which the Most High through her intercession does not cease to work there daily. Thus far Pope Innocent VIII, by a bull of the year 1491 granting certain Indulgences to be set forth to those piously going to the place. The matter is related at more length by Ripamontius in book 4 of the History of Milan and others.

[2] That mountain, formerly very harsh in situation and ascent, now for the greater convenience of pilgrims leveled to some extent at great expense, on a mount situated above Varese, and to be ascended by a broader and easier path, is distant from Milan about fifty miles; and from the west it looks down on Lake Verbanus commonly called Maggiore, but to the south and north on two smaller lakes, of which the one takes its name from Lugano, the other from Ghivira, the adjacent towns. The mountain, from the neighboring castles on right and left, some call "of Velate," others "of Orona": but the more frequent usage, introduced by the Milanese, has it called St. Mary of the Mount above Varese, which is between the beginnings of the streams Arno and Olana a not insignificant town, called by some the village of Varon, where from the year 1010 there were Archpriests, on the testimony of Leander Alberti in his description of Italy. The ancient religion of the same mountain and of the church founded on it is shown by this, that from the year 1010 it is found to have had Archpriests, placed over the Deacons and Canons constituted there: of whom Caesar Tettamantius testifies that he saw expressly named in ancient monuments up to fifteen; adding, that so great was their authority, that they had the right of conferring Minor Orders and the Benefices themselves; and the matter remained in that state until the times of Gasparino Perri, who out of his affection for the monastery constituted there had both his Archpriesthood and the other Canonical prebends attributed to it in the year 1502: and from that time the Curates of the same church began to be called Archpriestly Vicars.

[3] The full history and description of this church, and of the Parthenon added to it in the year 1484 by the authority of Sixtus IV, and at last Catherine instituted a monastery, Caesar Tettamantius, Oblate and Curate of Robecco, published in Milanese print in 1655: which we, six years after, passing through Milan received as a gift from the admirable and reverend Lord Christopher Suadelli, Titular Sacristan in the Metropolitan church. From this history we give the Life of Blessed Catherine of Palanza or of Palantia, illustrious first for eremitic conversation there, then for monastic institution. She had been after death buried in the collegiate church of the place: but for exhuming Blessed Catherine, Pope Alexander VI, having been asked for the faculty, to his beloved daughters in Christ the Abbess and convent of the monastery of Blessed Mary of the Mount, of the Order of St. Ambrose ad Nemus, for whose exhumation and translation living under the Rule of St. Augustine, of the Milanese diocese, gave a Brief, a copy of which, together with other documents of the cult of the Blessed, and authentic instruments of miracles, was sent to us, who was present on the sacred Mount to deliver spiritual exercises according to the custom of our Society to those pious nuns, and could report things observed with his own eyes, when we had undertaken these things to be commented upon, R. F. Francis Castillioneus, joined to us by old friendship while he lived. The words of that Brief are these.

[4] "Beloved daughters in the Lord, greeting and Apostolic benediction. You have caused it to be set forth to us, Alexander VI grants the faculty. that when formerly Catherine of Palanza, the first Abbess of that Monastery, had passed from this light, and since that monastery did not have a church within its enclosure, she was buried in the Collegiate church of St. Mary of the Mount, near which the said monastery is constituted; and that you desire to have the body itself of Catherine, on account of her praiseworthy life, also from the fact that she was the first Abbess of that monastery, exhumed and buried in the church of that monastery. We, inclined in this matter to your supplications, to you, that the body of Catherine itself from the said church, in which it is buried, with the consent of those whom it concerns, you may cause to be exhumed, and may have it transferred to the church within the enclosure of that monastery, and may cause it to be buried in it, freely and lawfully, by the tenor of these presents we concede and grant. Notwithstanding Apostolic constitutions and ordinations, and other contrary things whatsoever. Given at Rome at St. Peter's under the Fisherman's ring, the 26th day of April 1502, in the tenth year of our Pontificate. D. of St. Sebastian."

[5] granted afterwards that she should be publicly venerated in the church, Thus far the private piety of the Sanctimonials toward the deceased Mother could seem to be done enough; for there is nothing in the said Brief which could be extended to public veneration granted to Catherine as to a Blessed. But the pious importunity of the faithful dwelling around prevailed, that the sacred deposit should not be removed from the eyes of the common people, and that it should be retained outside the cloister in the church, with those whom it concerned being indulgent, as Tettamantius asserts at no. 23: who about the manner of the exhumation, the state of the opened body, the order of the translation, the form of the second deposition taught us nothing, because he found nothing written about these anciently. We do not doubt however, that the indulgence of publicly exposing the body was lawfully obtained: since with the aforecited Tettamantius testifying, and to her shining with miracles a distinguished monument was built in 1533, in the year 1533 a beautiful monument was made in the said church, with such an epigraph, which Castillioneus sent described: "By her prayers the blind receive sight, the lame step, the mute speech, the leper cleansing, the deformed beauty, the sick health: the asthmatic, the weak and the languid are cured": as can be more fully read in the thirteen Notarial and public instruments, which, common and repeatedly recurring juridical formulas being omitted, constitute the fourth chapter of this Life; but more briefly, but in Italian, are had in Tettamantius's History in its chapter 18.

[6] All those miracles were wrought within the first two months from the death of the Blessed: afterward many others were done, which although they do not exist written down in authentic writings, yet many and great they must have been, on account of which the aforesaid monument was raised, in which somewhat raised above the ground, within the chapel of the three Magi, in which it is viewed with the cult of candles, now rests the venerable body, and is still often shown, almost entirely whole. "But as often as it is shown," says Castillioneus, "at least two candles are lit before the ark; and two Clerics clothed in linen stand by, bearing in their hands the same number of lighted torches: besides the lamp burning continually before the tomb, and the candles and torches reverently offered by the frequent people flocking to venerate. Many also cause frequent Masses to be celebrated there in honor of the Blessed: but she is venerated never with more frequent concourse, than on the Sunday in Albis (Low Sunday): since this day is held celebrated with a peculiar festivity, and is especially venerated on Low Sunday. because the 6th day of April, on which the Blessed went to her heavenly country, for the most part falls in Lent, in which, according to the Ambrosian rite, no solemnity of a Saint is held. But then in memory of the Blessed a Mass of the Holy Spirit is sung. Anathemas, even of silver, have been offered and are repeatedly offered not a few; but are not long left hanging on the monument, but are kept separately by command of the Abbess. Various images too are seen around the church, in which Catherine is honored with a radiated head, and with the title of Blessed expressly added: even in one most ancient one painted high upon the wall; and in pictures engraved on copper, which for fostering the piety of arriving pilgrims are distributed by the Sanctimonials."

[7] Beginnings of the Ambrosian Congregation, The Ambrosian Congregation, whence Blessed Catherine took the habit, Rule, and rite of the divine Office, has long since been extinguished, by the authority of the supreme Pontiffs. While it stood, it stood within the single Province of Milan, numbering there many monasteries, under one proper General, residing in the principal Abbey of this institute, which St. Ambrose ad Nemus,

commonly called Andemo, was named. It is in one of the suburbs of Milan, which takes its name from the Como gate: where formerly there was a dense little wood, and three noble men in the age of St. Ambrose led an eremitic life, and were often visited by the same holy Prelate, as the ancient tradition of the place has. Certainly by those who afterward inhabited the place, the hermits erected a church there to St. Ambrose: but their successors, having at length taken up the Rule of St. Augustine, passed over to the monastic institute, which was then greatly propagated in that Province, as Paul Morigia writes at chapter 45 in the History of Religions. That it had monasteries not only of men, but also of women, we are persuaded because how Blessed Catherine pertained to it, we do not believe that this mountain monastery was without example: "It is however certain," says Castillioneus, "that the said monastery is immediately subject to the Archiepiscopal Jurisdiction; and not even formerly, when the Ambrosian Congregation still stood, was it in any way subject to its General or to Visitors sent by him." This very thing is sufficiently clear from the Life soon to be given, and from the history of Tettamantius: since Gasparinus de Porris, Archpriest of that very place, to whom and to whose successors from the formula of her profession those sanctimonials were subjected, was a secular Priest. Nevertheless, just as the Oblates of the Tor de' Specchi, instituted by St. Francesca Romana, are reckoned to the Camaldolese Order, from which they took their habit and form of living, although without any subjection to the Order: so to the Ambrosian Congregation it must be reckoned that the monastery of St. Mary of the Mount pertained.

[8] The Blessed retained her surname from her fatherland Palantia, which Charles, Bishop of Novara, in book 1 of his Novara in the description of the Intrensis termination, her fatherland Palantia, calls a noble village or burg, situated on the Western shore of the greater lake about XV miles from the Mount. Others have made the same with the ancient Pollentia, to be sought further away; but he himself maintains that it retains its ancient name from Pallas, the most beloved freedman of the Emperor Claudius: and this he confirms with two arguments. First because in that very place is found a marble monument, placed for the safety of Claudius, by another freedman of the same Claudius, not less beloved, Narcissus. Secondly because on the other shore of the lake is a hamlet Calpurninus, commonly called Carpugninus; but we know from Tacitus, that that Narcissus had a beloved mistress, by the name of Calpurnia. Which things Charles saying, seems to have thought, that Narcissus was lord of several estates around the Lake, of which one he ordered to be named from a colleague and companion, another from a mistress. Which things, as perhaps are true, so certainly are all vain: and from the birth of this Blessed Catherine, gracious with the Lord of heaven, Palantia has been rendered far more illustrious; than from the memory of however powerful a man in the court of an earthly Emperor.

LIFE

From the Italian of Caesar Tettamantius.

FROM THE ITALIAN OF TETTAMANTIUS.

CHAPTER I.

Birth of Catherine, and the rigor and form of her solitary life on the holy Mount.

[1] About the year of the Lord 1437, in a noble and opulent little city of the diocese of Novara, All his household being extinguished by plague, called Palanza, and situated on the shore of the Greater lake, there was living a certain man of not the lowest birth nor fortunes; whom God had made by a happy marriage the parent of twelve offspring; for the sake of fleeing the pestilence raging there, he with these and the rest of his family migrated to Vogogna, a town of the Vallis Ossolana. But here also the plague of epidemic having entered, with continued deaths took away father, mother, and children of both sexes, with one surviving from all, the little daughter Catherine; who was brought to Milan, and commended to a noble matron, Catherine is brought to Milan: called also Catherine herself, by the surname "of Silence," and aunt of a certain James of Ossona, a man very distinguished there. This woman was adorned more than by her nobility by the fame of a holier life: therefore under her protection the little girl, being educated, began from her tender nails to give indications of future sanctity; adorned with virtues fitting that little age, humility, obedience, tender affection toward all sacred things, and there most piously educated, and above all that religion which from the examples of her mistress and nurse she was drawing, toward the most blessed Virgin Mother of God, to whom on each Saturday she took up the custom of reciting the Hail Mary a thousand times. Meanwhile the aforesaid matron departs from the living, and within a few years leaves Catherine twice an orphan; who stirred more vehemently to contempt of the world and desire of following and imitating Christ by the consideration of human mortality, with great grace began to speak more frequently about these things, and about mortifying natural affections, and about seeking only eternal beatitude, to the stupor of hearers, and to those admiring wisdom so precocious in her.

[2] When she was in her fourteenth year of age, God inspired a great desire of living in a religious state, in her 14th year of age she resolves to dedicate herself to God. and of dedicating to the only Spouse of chaste souls the virginity to be dedicated. Because she saw that this could not be kept unstained, unless the body was brought into servitude and subjected to the spirit, she began to macerate it with vigils, fasts, prayers; also with frequent scourgings afflicting her innocent flesh; and those whose chastity she knew was celebrated with more notable praise through the Catholic Church, I mean the holy Virgins Catherine, Agnes, Lucy and others, to apply as patronesses, fasting on their vigils, and by other means deserving them. At last taking up in deed what she had determined in mind, she betook herself into a certain monastery: but that she should not be clothed there in the monastic habit the aforesaid James of Ossuna and the noble Elisabetha Chiocara effected, to whom, greatly dissuading her from doing so, forbidden to enter a monastery, not to obey, she who was most obedient considered as a religious matter. Indeed God willed to reserve her for a new monastery which she would found: meanwhile she persevered in visiting the sacred places of Milan, and now this, now that church to approach; nowhere however to be more frequently and gladly than in the Ambrosian crypt, since she desired to have this Saint peculiarly as her advocate. Great fruit also she was gaining from sacred reading and hearing the divine word.

[3] It happened at one time that Blessed Albert, of the Order of Friars Minor of St. Francis, speaking to the Milanese people, said many things about the most bitter pains endured by Christ our redeemer for our sake: which when they had penetrated more deeply into the breast of Catherine, immediately when she returned home, she prostrated herself before the image of the Crucified, and suffused with many tears, she vows chastity. she made a vow of perpetual chastity. From this time she began to be more fully suffused with heavenly delights, and more frequently to see the divine Spouse, even with bodily gaze. There was a time when she dreamed that sailing alone through a deep and stormy sea, with great labor she reached the desired port; and not long after she saw her Jesus Crucified, and heard him saying: "Beloved daughter Catherine, the place fit for your pious desires, in which you shall lead and end your life intent on the service of me alone, I have chosen for you, called St. Mary on the Mount." By these words marvelously cheered Catherine, betook herself to Palantia; and thence after a stay of a few days, to the sacred mount designated for her: where she found certain solitary women, and loved their life, tested by the experience of a short time, so much, that when she had returned to Palantia, and stricken by plague, to bid her last farewell to her kinsmen, she could not be moved by any reasons from her holy proposition. Having returned therefore to the same women, with the intention never to leave that place, she found them all stricken with plague, and with great charity she served all of them until they died. At the last she was also touched herself, and was compelled for the sake of necessary help to return to Palantia. Here, fearing lest others should contract the contagion from her, she made a vow to God, that if she should obtain health without anyone's inconvenience, she would soon return to the mount, and remain there all the time of her life. Nor did health delay the vow; but on the very spot it seized Catherine: so that God seems to have sent that disease to her for no other cause, than that she should be confirmed by the religion of the vow, which by his inspiration she had disposed to make.

[4] She goes to the Mount and offers herself to God; Knowing furthermore that many impediments, dangers, temptations are wont to offer themselves to one seriously undertaking the service of God, with a brief and fervent prayer in this manner she addressed her beloved: "O eternal and omnipotent Creator and Redeemer God, behold me your humble handmaiden, gone to this dry and harsh place, that I may do your will enough: therefore I commend to you my soul and body: you protect, defend, govern me: because without you I can do nothing: but with your help, my hope, I can do all things. Thy will be done in me. Amen." These things said she stood erect on her feet, and as if she were established among the delights of paradise, feeling herself cheered, she began there the eremitic life, in the year 1452, on the 24th day of April, she endures the rain while her companions return, sacred among the Milanese to the great George the Martyr. Certain pious persons had come with her, to conduct the little novice of Christ to the place of the destined contest: who as they were preparing to return to Palantia, all the sky began to be troubled, and dreadful with thunders and lightnings, with its obscurity threatened a rain soon to fall. Catherine seeing them uncertain of counsel, persuaded them each to say on bent knees the Angelic salutation: then embracing and kissing each in order she bade them rise, and in God's name to set out on the way, promising that that great rain, which they feared, would not descend, until they had returned dry to Palantia.

[5] Thus now the first care of the solitary was to clean and repair the little hut, having begun a most austere life, in which she might establish her dwelling; with which labor having been protracted even to the late evening, she sat down a little, still fasting: and having given thanks to God that she deserved to suffer that weariness for His love, after some rest she gave herself to prayer, applying her mind with pious meditation to recalling the torments of Christ suffering. This being so refreshed, her body also God willing to be refreshed, caused that as she rose from prayer she saw a piece of bread placed nearby, brought there by some Angel (as she piously wished to believe); and having taken it with thanksgiving, she again gave herself to prayer and spent a good part of the night on it; the rest she took in modest sleep upon the bare ground. she constantly perseveres in the same. She persevered then for many months, adding a harsher progress of life to such harsh beginnings, and against the terrors thrown by the infernal enemy setting the sign of the Cross. Often also betaking herself to the tomb of one of the aforesaid solitary women, she seemed to laugh at death and provoke it. But she herself encouraged herself to perseverance, by the consideration of those labors which courtiers, sailors, soldiers, merchants, farmers, in their life daily endure for the hope of some temporal advantage. She sometimes said also to herself: "How many sleepless nights did Christ draw out for love of me, how often

did he endure thirst and hunger? how much did he sweat and freeze for my sake? and shall I deem it grave to suffer anything in turn for him?" Thus prepared in mind, with kinsmen coming to visit her, and pitying her leanness and squalor, and striving to persuade her to seek a more convenient place, she would answer, that her hope was firm in God, at whose command she had begun to dwell there.

[6] Moreover in the first six years of solitary life, macerating her body with continuous fasting, the frequency of her fasts, she lived on only Lenten foods, and those cheap and very sparingly taken: afterward having fallen into a grave illness, she was compelled to moderate somewhat that excessive abstinence, interposing other days between the fasting days, on which she would more fully satisfy natural necessity; yet using no other foods, than those we have designated above. The order of her fasts therefore was this: first from the first Wednesday after Epiphany until Lent and then to Easter; by which she intended to honor the example of Christ the Savior, then beginning his fasts: then from the vigil of the Lord's Ascension until Pentecost; in imitation of the Apostles, whom the common opinion holds to have fasted at that time: thirdly from the Exaltation of the holy Cross until the Nativity of Christ; according to the institute of certain Religious. She also fasted fifteen days before the Assumption of Our Lady; either because she wished to prepare herself to celebrate more religiously the chief feast of the sacred Mount; or because she had proposed to herself in this the example of the Mother of God herself, whom the Greeks think to have fasted on all those days, and therefore themselves too are wont to keep that fast, which they call of the Blessed Virgin. To conclude in a word, Catherine fasted almost for ten full months through the year: and the same observance she afterward introduced into her monastery, and even now the living memory of her example preserves it there for the greater part.

[7] and the rigor of her other penances: Besides, for the first three years, on all Mondays, Wednesdays and Fridays of all Lent she altogether abstained from all food, content with only the reception of the Lord's Body: and she did the same on the vigils of several Saints; what had been prepared for her, distributing among the poor. From fish also throughout the times of Lent and Advent she always abstained; considering them excessive delicacies: and then likewise she was refreshed with only one kind of food. But so great was her desire of suffering for Christ, that macerating the flesh with that rigor of fasts, she added to these a threefold scourging of herself on each day, using for this an iron chain, which now is with the nuns as relics: once for chastising her own failings, again for helping the souls in Purgatory, a third time for all the sins of the whole world. For seventeen continuous years, moreover, she was clothed with a rough hairshirt, and girded her loins so tightly with a cord woven of horse-hair, that her tender flesh was gnawed not a little. clothing All these things seasoned the continual meditation of Christ's passion: of which that she might more easily remember, the mountain in which she dwelt she likened to Olivet or Calvary; foreseeing perhaps that that place, with chapels built through the whole mountain, distributed through the mysteries of the Rosary, would someday be transformed into some semblance of the holy City. Nor did she allow any day to pass in which she did not recite attentively the history of the Lord's Passion, written by John the Evangelist.

[8] As often as she allowed herself to lie down, to repair her exhausted strength by the briefest sleep, and her manner of sleep, with many sobs weeping she said: "O the hard little bed of my beloved! the foxes have dens and the birds of heaven nests: but the son of man has not where to lay his head: but I most wretched sinner am reclined upon straw, lest I feel the hardness." But on the night of the Lord's Nativity admitting no sleep, but spending the whole of it in contemplating the mysteries of the incarnate Word, she was likened to the prudent virgins, awaiting the coming of the Spouse. Moreover her prayer seemed to be almost continual, and her zeal for prayer. since often in a certain little atrium of her hermitage, with knees bent for many hours in the night; sometimes even rapt in ecstasy, she continued for ten hours praying. If fever sometimes held her, as long as some of her disciples was present, she took rest, but when she had departed, again she turned to praying. She had collected for herself a bundle of certain psalms and vocal prayers to be recited every day. Finally she was wont to be present at the sacrifice of the Mass with so great application of mind, that as often as the sacred body of Christ or the blood to be adored in the chalice was elevated, she was rapt out of herself. She kept silence, wherever and whenever she could, with the laws of charity safe: but conversations and idle words she most vehemently hated, knowing it had been said by the Apostle Paul: "Evil conversations corrupt good morals." 1 Cor. 15:33

ANNOTATIONS.

CHAPTER II.

Catherine admits some companions, is illustrated with prophetic spirit and the grace of cures.

[9] To Catherine wishing a companion, A city placed upon a mountain cannot be hidden, nor an outstanding virtue founded upon Christ, because the very elevation of the mountain and of Christ raises them to be seen by the eyes of all. Therefore when some years had been drawn out by our holy solitary on the mount we have described, in the manner we have described; God wishing to take the burning and shining lamp from under a bushel, and to reveal it to the utility of many; caused the fame of her sanctity to be diffused throughout the whole Duchy of Milan, and to call forth very many from everywhere to visit her and implore the help of her prayers; who were all dismissed by her, instructed and animated with salutary admonitions to lead a life according to the norm of Christian law. Moreover the same God had inspired Catherine, almost from the very beginning of her eremitic life, the great desire of communicating with others the advantages of the utility found by her, to be aggregated into the same society; whom to this end to be divinely incited she often asked with instance of many prayers. for 18 days a certain Domnina adheres: Therefore on the seventieth day after she had ascended the sacred mount, there came to visit Catherine a certain Domnina de Ruffinis, one of those who had conducted the Virgin going forth from Palantia to the harsh places of the mount, and, unless I am mistaken, her kinswoman. She remained in that hermitage for eighteen days, and often noticed Catherine praying on bent knees, and striking her breast with a hard flint, as St. Jerome is said to have done.

[10] In the year 1454, on October 14, when the virgin was in her thirtieth month on the mount, afterward Juliana, a rustic girl, the desire of leading a life similar to hers brought an inseparable companion for her; and afterward the divine goodness kindled the same in several others. That one was Juliana de Puresellis, born between Busto Maggiore and Gallarate, at Cassina Vergherana, as some; as others think, at Cassina of the Poor. She had a rustic father, who this daughter long accustomed to be greatly delighted by frequenting sacred things, hearing the divine word, and recalling the torments of Christ; fleeing the cruelty of her father forcing her to marriage, accustomed also to spend whole Lents on bread and water, and meanwhile to labor no less than the other members of the household; finally certain to be involved in the marriage of no mortal spouse; tormented in many ways for ten whole years, to the end that she should consent to admit a husband; indeed sometimes enclosed in a bedchamber he cruelly beat her in the face, striving to extort that one thing by threats or by blows. Therefore when the girl saw that she could not in her father's house hold the method she desired of pleasing and serving God alone; and when she kept asking the Mother of God with prayers, that she would deign to indicate to her the way in which she could satisfy the inflamed desires of her soul; by a certain interior instinct she felt herself admonished, to go to the sacred Mount, there about to understand, where, how, and in what company she ought to serve Christ.

[11] She went therefore, on the year and day we have said, following the lead of a certain brother of hers experienced in the way; and seeking counsel from Catherine, and having gained the Indulgences, at that time proposed there for all, she heard of Blessed Catherine, what and how holy a life she was leading nearby. Therefore she approached her, and humbly asked, that since she herself did not know how she ought to serve God, Catherine should give counsel, which she would be certain to carry out, as if received from God's mouth. The Blessed saw her to be moved by the Holy Spirit, and therefore responded: "The counsel of the human spirit ought not to be preferred to the divine, who has both inspired in you the will to serve God, and the desire to seek from me the way in which you could do it. Therefore if you wish me to open to you what I think, and you yourself desire to be taught by experience, that which I have already begun to know by experiencing; before all things fervent prayer is needed, by which you may prepare your soul for the temptations, which can neither be absent nor are wont to be absent from those undertaking the service of God: she asks to be admitted as a companion and obtains her request. know meanwhile, that none has such capacity of wit, which could grasp even the smallest part of those goods which God has prepared for those who love Him." And when Juliana, enkindled by these words, again offered herself ready for all things, and begged that the Blessed not repel her from her own company; again she was ordered to return to prayer. She obeyed, and returning thence she began to relate to Catherine what and how much she had endured in her father's house. Then finally the Blessed said, that they seemed to her altogether similar to the passions of St. Juliana, therefore she was received by her as a companion.

[12] Juliana cheered beyond what can be said, and having returned to her brother, and although ignorant of letters, "Return home," she says, "alone: for I have found here both home and mother, by whose guidance I hope to save my soul." But she was then twenty-seven years old; wherefore Catherine did not judge it expedient to make loss of time in imparting to her the knowledge of letters; but it was enough to prescribe to her the Lord's prayer with the Angelic salutation to be said, and to teach her some other devout little prayers of daily use; making such progress in this exercise, that she gave her mistress hope of no common holiness. And indeed Juliana was most desirous of advancing in the spirit,

and therefore often fell as a suppliant at the knees of Catherine, she makes outstanding progress, especially in humility. that she should not tire of the labor necessary to her instruction, and that she should teach her as accurately as possible every method of pleasing Christ. On a certain day therefore Catherine declared to her, that the sum of Christian discipline and perfection was contained in that rule, which the Lord Jesus himself prescribed to us, saying: "Learn of me because I am meek and humble of heart": on this way therefore the Spouse was to be followed, if she wished to make any progress. And from that hour Juliana began so seriously to act upon it, that whatever she did or said, tasted of humility. Being asked from the reading of what book she had so fully acquired such salutary knowledge, she would answer, "Of that book alone, in which charity and humility, not so much in words as in examples, were read described."

[13] To these is added Benedicta Bimia, For twenty-seven years Catherine and Juliana lived thus joined, when it pleased the divine goodness to add to them a third, who should more sweetly tighten the bond of most ardent love on both sides, by the communication of her fervor and love. For under the year 71 of the same century, on the 11th day of the month of March, Benedicta Bimia, born of a noble place and family near Varese, in the very flower of her youth, drawn by the odor of good example, which those holy companions were pouring forth about themselves far and wide; with none of her kinsmen knowing, having obtained an opportunity of going to the sacred mount, and finding one window of the aforenamed hermitage open, suddenly threw herself through it, with the Blessed ones astonished at the novelty of the unexpected irruption. Who however when they knew the holy purpose of her soul, and proved it to be from God, and also two others: in nothing delayed to accept Benedicta as a companion; whom, though delicately brought up, neither the harshness of the place nor the hardness of the food and clothing observed by them subjected to their own eyes terrified. The example of Benedicta a little after was followed by Francisca of the same family and name Bimia, nor thereafter were any lacking, through whom the Bimian name should endure on the sacred mount; so that today also there are still there four sanctimonials of that name. Finally there joined them a fifth, a certain Paula de Amurtiis of Busto.

[14] for whose instruction Associated with these companions Catherine began with greater fervor than before to apply herself to the pursuit of every kind of virtue, as one who now had need to receive the sustenance of spiritual increase not for herself alone, but for her new daughters in Christ. But while the disciples strive to imitate Catherine in competition, and to transfer her examples into themselves; the first foundations of the new monastery are laid, not those weak and material ones, which sustain no eternal fabric; but the spiritual ones of humility, prayer, obedience, patience, abstinence and chastity; and therefore most firm, because solidified upon the rock, which is Christ. To examples the Blessed added also the words of salutary admonitions, to which added efficacy the testimonies drawn from the sacred Scriptures which she suggested to her, not by the diligence of human study, but by wisdom infused from heaven, cultivated by holy prayers and contemplations, outstanding wisdom is infused into Catherine, to the stupor of even the most learned men, who heard her most eagerly treating and explaining such things. But how fully the unction of the Holy Spirit had imbued her with this knowledge, could be manifest even from this, that whenever it happened that Priests celebrating at the altar before her read or pronounced something wrongly, she was wont to summon them to herself privately, and modestly to ask them to look over beforehand in private the Mass to be said, before they should approach the altar, lest thereafter they should err in anything in public concerning so august a mystery, with scandal to the more expert who might happen to be present. She also exhorted the same Priests, by which she also corrects Priests erring while sacrificing, especially those on whom lay the care of souls, to watch diligently for their salvation, and to be zealous to shine before their subjects by the example of life, and to perform their office with diligence and charity.

[15] Besides these things, God had imparted to her the gift of looking into hearts, by which nothing was more opportune to her for adjusting an admonition to place, and she penetrates the secrets of hearts; time, and persons. For she used it very discreetly, and if by such reasoning she had learned anything hindering the salvation and progress of another, especially of her own disciples; she took care that the person to be admonished should be offended as little as possible, and therefore drew her aside and revealed to her, what she had learned about her: with such evidence of truth, and with such demonstration of maternal affection suggesting remedies, that everyone willingly acknowledged the fault, however secret, and promised emendation. No one had ever seen her angry; nor, if anything against God's law was reported done, immoderately disturbed: the same is done by her outstanding humility, but the same sweetness and serenity always continued in her words and countenance, indicators of interior meekness: to which since the highest humility was joined, it came about that she judged herself a most vile sinner, and most unworthy of all, although she had always led a life free from every mortal stain. It happened that someone angry at her inflicted a slap on her: to whom she, mindful of the Lord's precept, patience, turned the other cheek. She seemed indeed terrible in reproving vices: but those austerities she softened by words full of love and sweetness, by which she vehemently inflamed the hearts even of those who were being rebuked. But she was so patient in all her diseases and pains, that when sometimes from the frequency and harshness of scourges she bore more than twenty wounds on her emaciated body, she did not show by even the slightest sign any sense of so many wounds.

[16] charity. From the alms offered her she kept one part for her slender food, a part she distributed to the poor, a third she spent on having Masses said for the conversion of sinners. She had most tender bowels of charity and commiseration, and was most greatly afflicted whenever she learned someone was tribulated. But since she could not through herself exercise the external works of corporal mercy, by frequent prayers she tried to supply the failing faculty for those things. She is piously affected by receiving the Holy Eucharist. Most piously devoted to the sacrament of the Eucharist, on every feast day she took care to receive it, and that in such a way that she more often seemed rapt out of herself and intent on contemplating only heavenly things, throughout the whole day and night preceding the communion; when also she used only lenten foods, not departing from this pious custom even when the day appointed for sacred Synaxis was Monday, and so on the Sunday she had to fast. But she took care above all to live so, according to the admonition of her St. Ambrose, that she might deserve daily to receive the Eucharist; purging even the slightest faults with much penance, tears, sorrow, and frequent confession. On the day on which she communicated she endured speaking to no outside person at all: but her disciples happening then to approach, she dispatched with the briefest words. So when she remained collected within herself the whole day, it happened on a certain feast of the Lord's Nativity, that the internal ardor of her soul bursting forth by chance, kindled her face with unusual redness, and certain lucid rays seemed to proceed from her.

[17] But God willed also sometimes to reveal by other gifts and effects of supernatural graces, how pleasing she was to Him, as she now would foretell future things, and bring healing to desperate sicknesses. And first indeed when Catherine, a girl of only fifteen years, She foretells to her companion Domnina the outcome of her marriage: was staying for some days at Palantia to dispose her affairs, and had as companion Domnina de Ruffinis, mention of whom has already been made elsewhere; the brothers of Domnina took counsel of betrothing the same to a certain citizen of that town. Domnina ran to her friend Catherine for counsel: she herself asked three or four days of delay, during which she would seek God's will: then she said to Domnina: "If you marry Clement (this was the name of that citizen) many inconveniences shall befall you: yet nonetheless I judge that you must obey your brothers, and I promise that you shall at last be consoled and shall live quietly." Nor did it happen otherwise than she had foretold: that Clement, among various calamities of his family, almost always lay sick: but Domnina after his death took up the habit of the third Order of St. Francis, and in it lived separated from secular cares. she causes things taken to be restored by prayers: To a certain noble of Lodi a chest had been stolen by theft, full of very valuable furniture: who after he had commended himself to the prayers of Catherine, found it returned to his home on the fortieth day; nor could he ever know who had brought it back.

[18] She obtains offspring for barren marriages: For six women, hoping for a remedy of long sterility through the prayers of the same Catherine, she obtained the desired fruit of marriage: among whom was a certain Magdalena, an illustrious woman, married to John Aloysius Visconti: She also freed a certain young man from the infestation of demons, by which he was marvelously vexed. Another woman most gravely afflicted, when she commended herself to her prayers, found herself heard and consoled. Lord Guido Castiglione was sick at Castiglione, She foretells to the sick life or death; Doctor of Laws and Archpriest in the Cathedral of Milan in the year 1468; who hearing that the physicians feared for his life, sent off Father John Besozzus to Catherine, of whose sanctity he had heard much, to ask whether he would recover from that disease. Catherine answered that he would recover, only that he should cause alms to be given for himself, some Masses to be said, and some poor to be clothed: which done, within a few days the Archpriest recovered. But Peter of Castiglione Archpriest there, in the year 1477 in the month of October, sending his nephew James to her for a similar cause, learned that it would be that within not many days he would certainly die, and he died on the fifth of November.

[19] In the year 1462 at Milan in the parish of St. Peter the Fisherman, Elisabetha de Cattaneis, the mother of Donatus Ciocarus, was in extreme danger of life in childbirth, and to a despaired-of parturient that she would live more than 12 years. for whom the most experienced physicians Simon Mazetta and Anthony Bernareggius clearly declared, that it could not be that the mother should live beyond that day, or at most night. When these things had been said, a certain Christopher of Sesto, a little town of Elisabeth's homeland, came up, and signified that on the next day he was going to the holy mount: to whom Donatus said, "Then go to that pious solitary, I beseech, that she may obtain for my mother a longer life, given up by the physicians, at least for seven years in honor of the seven joys of the Virgin Mary." Christopher went, and approached Catherine: who that evening said nothing else, than that Donatus ought patiently to acquiesce in what had pleased the divine will: but on the following day she enjoined him going away, that he should return joyful to Milan, for he would find Elisabeth loosed from fever, and that she would outlive not only seven but more than twelve years: as indeed she lived as survivor in the sixteenth year after these things, when Donatus deposed these things by testimony.

ANNOTATIONS.

miles remain.

CHAPTER III.

The hermitage having been converted into a monastery, Catherine is elected Prioress, and dies piously: likewise her companions Juliana and Benedicta.

[20] Moved by the whisperings of detractors However exemplary the life of Blessed Catherine was, and however much it was established that she was often honored by God with the knowledge of secret things and the foretelling of things future, and therefore it ought to be doubtful to no one, but that she was most acceptable to God; nevertheless some were found, who began to murmur about her, that it could in no way be held lawful, what she gathered companions in that hermitage, subject to no Rule approved by the Pontiff; indeed they spread it among the common people that she was excommunicated on that account. Catherine bore them patiently, she consults about the state of the new family: and, lest importunate sharp speech be imputed to them as sin, strove to entreat God with many prayers. Yet she brought the matter to the counsel of most prudent men, among whom were Lancelot de Comites of Meda, General Vicar of the Most Reverend Archbishop of Milan, and Master Francis de Cruce: who all said, that nothing in that association could hitherto be blamed, provided they had come together only for the sake of penance, and not as about to constitute a new Religion through itself. Not content with these things, she began to press with many prayers with God, that she might deserve to understand from Him, whether this form of living pleased Him, or whether He wished something added or changed. Thus while she persevered praying, and taking no food for a longer space of time; she was so weakened, that she almost lost the use of speaking. But on the following night there appeared to her her singular patron and advocate St. Ambrose, and animated by St. Ambrose through a vision, clothed in white Pontifical vestments, and having in his hand three chains, one of which he seemed to offer and said: "Catherine, handmaid of God, take this, about to be its preserver and guardian." The Blessed understood, and signified to her companions also, that by those three chains were signified as many Orders of the church, namely of Martyrs, Confessors, and Virgins, whose college she was to found on the sacred mount: and therefore with them assenting she determined to change the eremitic life into monastic.

[21] with the consent of her companions she asks for a monastic rule, Therefore in the common name of the five companions, namely Catherine, Francisca, Benedicta, Paula, and Juliana, a supplicant petition was offered to Pope Sixtus IV: who by a Brief of the year 1474, issued on November 10, committed to the Archpriest of Milan, to convert the hermitage of the holy Mount into a cloister, and to give to those enclosed there, what they asked, the habit of the Brothers of St. Ambrose ad Nemus, and to make them professed of the Augustinian Rule. Then by another Brief of the following year, on the 29th of September, he granted to have within the cloister a garden and cemetery, and to use a black veil. and she professes it The first Brief having been received, the pious virgins delegated certain noblemen to Master Guido Castillioneus, then Archpriest of Milan, to deliver to him the Apostolic letters. The said Archpriest received them on the 2nd day of January of the year 1475: and after a long and mature examination, the whole matter having been discussed with Gasparinus, Archpriest of the church of St. Mary on the Mount, to whom the nearest hermitage adhered, on the 10th day of August of the year 1476, he betook himself there; and with the consent of the aforesaid Gasparinus conferred the right upon the virgins, of having there a cloister, garden, and cemetery: and admitted them endowed with the sacred habit to religious profession, under this formula: "I N. by professing promise obedience, poverty, under the rule of St. Augustine, chastity to Almighty God, Blessed Mary, and Blessed Ambrose our Father, and to you Archpriest Apostolic Commissary, to live according to the Rule of St. Augustine and the Constitutions of St. Ambrose: subjecting myself to the care and regime of the Venerable Master Gasparinus de Porris, Archpriest of the church of St. Mary on the Mount, and obedience of the Archpriest, and of his successors canonically entering, according to the form of the letters and Apostolic Brief made thereupon, which we have received and admitted to be kept until death." Moreover he granted to the same, that they should recite the Canonical hours after the Ambrosian rite, and imposed on them the black veil, and ordered them to elect an Abbess or Prioress, to be confirmed by the said Archpriest, for three years.

[22] The votes of this first election, four of them, fell upon Catherine: who being asked to consent to it, first she herself is elected Prioress: she asked for a delay of one night, about to do on the next day whatever she should know to be God's will. But with the others insisting that she should not delay, she answered, that she did not wish to resist the divine disposition: and thus kneeling before the said Master Castillioneus, she received from his hands the ring and possession of the monastery, with all the ceremonies and rites observed, customary to be observed in such an action: with great congratulation of the new Religious, stretching out their hands to her in sign of the promised obedience, and receiving her as Mother, as of all these things it is evident by an instrument signed by the hand of John Galerata, Archiepiscopal Notary. Thereafter by admonitions and examples Catherine began more diligently to exercise her beloved daughters in the norm of religious life; foreseeing her death she substitutes Benedicta, whom when her strength exhausted by continuous penance of twenty-four years foretold her approaching death, in the twentieth month after her pronounced profession, three weeks before her death she called to her Benedicta Bimia, and indicated to her her approaching passage, then addressing her with these words: "My dearest daughter, as St. Francis to Brother Bernard, the first of his spiritual sons, so I too impart my benediction to you in the name of the Lord. Take comfort, I beseech, and be magnanimous, and trust in Him who is powerful even without me to rule and guard you: I again bless you, and constitute you heir of this my monastery; for after me you shall bear the burden of this regime." These words said, weeping and lovingly embracing Benedicta, "Again," she said, "my daughter, I leave you my benediction."

[23] Three days before her death, she ordered all to come to her, and said: "My little daughters, strengthened with the last rites the testament, which I can and will leave to you dying, is this: that you keep peace and concord among yourselves; and be constant in the observance of your vows, love one another mutually." Finally she asked Master Gasparinus Porrus her Rector and Confessor, that he would hold the place and her daughters in it as commended to him, and confer upon her the last Sacraments. These having been received and the hour of departure approaching, the customary commendations of the soul having been read, she piously dies. she ordered herself to be turned on her right side, and fortifying herself with the sign of the Cross she asked the Litanies to be recited. It had come to the name of St. Ambrose, when with a profound inclination of the head venerating the sacred name, she was believed likewise to expire her soul: but a little after piously kissing the image of the Crucified brought to her, she said, "I see my beloved Crucified." Then again when the Confessor said, "Behold your Crucified": "I see him," she said, "and I have him engraved on my heart." Finally repeating these words nine times, "Into thy hands Lord I commend my spirit," she departed from this life, in her forty-first year of age, of Christ 1478, on the sixth day of April, on Monday, at the 18th hour. The body unburied for fifteen days stood exposed in the church to all, and always white and incorrupt; Honor shown to her body. afterward it was buried there, because the claustral cemetery had not yet been consecrated. Alexander VI being made certain of her laudable life, by a Brief of the year 1502, April 25, granted the faculty of exhuming her and transferring her to the choir of the monastery for the solace of the Religious: but popular devotion prevailed that she be left in the church and there preserved, until in the year 1536 a beautiful monument was made for her, in which raised moderately above the ground, within the chapel of the three Magi, she now rests, and whole is still often shown with veneration to those approaching.

[24] Benedicta Bimia is subrogated to her, Benedicta having obtained the office of Prioress by common suffrages after Catherine, splendidly promoted the state of the monastery, and brought it about that Archpriest Porrus and the other Canons transcribed their prebends to it. From this the fabric of the monastery was increased, and the church of Blessed Mary was multiply adorned. But also Lucretia Alciata gave her most splendid inheritance and herself to the monastery, thenceforth called Sister Illuminata. Others and several others imitating this one rendered that holy assembly more frequent and more celebrated, greatly increases the affairs of the monastery: animated by the holy admonitions and examples of Benedicta to follow the religious life there, although the highest rigor of discipline was observed, so that the Sanctimonials, almost always clothed with a hairshirt, took sleep only on straw, and all ate and dressed hardly and meagerly. They also observed this pious custom, that while they were silently intent on manual work, one of them all would read aloud the Life of some Saint, from which each would select for herself some virtue, to be expressed by imitation and exercised more zealously, and to have the same as matter for pious conferences and sermons, religiously to be mingled to alleviate the weariness of labor.

[25] Juliana dies in 1501, With matters so prosperously succeeding in the monastery, in the secular year five hundred forty Religious were numbered, among whom Juliana, the first companion of Blessed Catherine, was then still living, whose pious invention this was, that in each year she should count up to a hundred thousand Angelic Salutations to the Virgin, inviting also other Sisters by preceding them to do the same; whence it seems to have flowed, that from the Nativity of the Mother of God until the feast of the Purification, at certain intervals of hours, many such Salutations are recited by each, which at last reach the fore-noted number, and weave, as they say, a certain garment for the most blessed Mother. There was noted in Juliana a singular custody of the senses and mouth, with esteem of sanctity, with most profound humility and simple obedience: other gifts of the Holy Spirit, as they could easily be hidden, because they were internal, were by her concealed most zealously, lest they should beget for her human praise. Finally in the year 1501 seized by a malignant fever, and fortified with the Christian Sacraments, when she had survived fully thirty days, almost without all food and drink, and fed only on the delights of heavenly contemplations; on the very night of the Assumption of Mary, she wished to be transferred from her bed (it was a sack stuffed with dry leaves) to the bare ground. There after some hours of quiet silence, lifting her hands and eyes to heaven, and as if sweetly conversing with someone long and lovingly desired,

she rendered her soul to heaven, but left her body to the earth; which during washing was found restored to youthful beauty. And it was then indeed, although sweetly fragrant, given common burial; her body is transferred to the choir in 1547. but in the year 1547 on the 12th day of February, still found whole and palpable, it was translated to the choir of the Sanctimonials, and by them is piously honored there. Certain wonderful things are also said to have been done at her invocation or apparition: and that great John James Trivulzio, not long after Juliana's death, testifying that many things had befallen him as she had foretold, wished to have a magnificent monument built for her: and would have done so, if the pious Virgins, deeming such ornament of sepulchres little befitting to their poverty, had not asked, that he should convert the expenses destined for it to adorning the propylaeum of the church with his magnificence: which also is seen to have been done.

[26] It had indeed been established from the beginning of the monastic order introduced there, The Pontiff orders the prefecture to be only triennial. that by the common suffrages of the sanctimonials a Prioress should be elected every third year: but these, interpreting that it was free to them to prolong the once elected magistrate as often as they pleased, could never be induced while Benedicta was alive to elect another for themselves. Therefore she, piously fearing lest that liberty might degenerate into servitude, if some one more desirous of continuing command should happen to be elected after her, asked and obtained from Leo X, on the 16th day of March of the year 1513, that no one should be allowed to hold the Prefecture beyond three years. But the Pontiff willed her person to be held exempt from this law, and therefore she could never obtain that she should be allowed to live privately or to die: and she remained in office until the year 1519; when to the same religiously deceased was substituted Sister Illuminata, of whom mention has been made above, and thereafter other and others in order. Under whom their discipline always remained in place, and with the chief men of the Clergy and people the will of promoting her remained: for also St. Charles Borromeo Archbishop of Milan visited it frequently, and Margaret Queen of the Spains of happy memory, in the year 1601 writing to those Sanctimonials themselves, deigned to name herself and the King her husband Protectors of that monastery.

ANNOTATIONS.

CHAPTER IV.

Miracles of Blessed Catherine confirmed by public instruments, from the original Latin MSS.

FROM MSS.

[27] In the name of the Lord, In the year from the Nativity of the same 1478, A blind man of five years in the 11th Indiction, on Friday, the 17th of the month of April, in the presence of me the Notary and the undersigned witnesses, specially called and asked for these things, James de Lionibus, son of the late Pelolus called Rubeus, dwelling in the place of Cabialio of the valley of Cuvio of the Duchy of Milan, voluntarily, spontaneously and of certain knowledge, also by his oath swearing, swore and swears on the holy Gospels of God, having touched the writings with his corporal hand, in the hands of me the undersigned Notary, said and protested, and says and protests; that while he himself James, who is thirty years old or thereabouts, already for five years past had been deprived of his sight, on account of intense cataracts lying on both eyes, and had learned of the miracles by the body of Lady Catherine, formerly the Hermit, newly deceased in the church of St. Mary of the Mount of Varese; he approached the said body, and by his prayers requested all present, that they give him a little of the cloths of Lady Catherine herself for wiping his eyes, because he hoped by her merits to receive his sight. And at length the venerable man, Master Brother James, of the Order of St. Francis and hermit of St. Francis in Pertica, sight restored to him by the touch of the body made the eyes of the blind man himself to be touched with the hands of Lady Catherine. Which done immediately he received good sight, and recognized all the things which were subtly shown him, renouncing exception to the aforewritten protestation of the aforesaid and undersigned things, not so done and acted, and all proof and difference to the contrary.

[28] And concerning all these things we, George of Marliano and Francis of Velate, were asked, he professes before witnesses. the undersigned Notaries, to make a public instrument, one and many of the same tenor. Done in the houses of the Lord Archpriest of the said Church of St. Mary of the Mount, with these present: Master Brother James of Bimio, of the Order of St. Francis and Hermit of the said church of St. Francis of Pertica; Master Presbyter John of Pioris, Beneficiary of the church of St. Bernard of the said place of the Mount; John Peter of Gavanzate, son of the late John, dwelling in the burg of Varese, head of the parish, of the aforewritten Duchy, all known; Master James del Mayno, son of the late Master Damian, of the city of Milan, of the Ticinese gate, of the parish of St. George in the palace; Dominic of Canezariis, son of the late Peter, of the city of Milan, of the Tonsa gate, of the parish of St. Stephen; Bartholomew of Erimis, son of the late Master Anthony, of the city of Milan, of the Ticinese gate, of the parish of St. Sebastian; Benedict of Delfinonibus, son of the late Nicholin, of the city of Milan, of the Ticinese gate, of the parish of St. Mary Beltrade; and John of Lasate, son of Master Marcolus, of the city of Milan, of the Ticinese gate, of the parish of St. Mary Beltrade; all suitable witnesses, called and asked.

[29] But afterwards, in the aforewritten year, indiction, and day, By a similar attestation it is proved, that a contracted arm was healed, Lady Eugenia de Blanchis, widow of the late Lord Peter, and daughter of the late Lord Bertolin, dwelling in the place of Velate, of the parish of the burg of Varese, about seventy years of age... said and protested... that while she herself Lady Eugenia had her right arm contracted in its sinews, in such a manner that she could work badly with the said arm, and could scarcely move it to her head: but since for two years past she had been much weighed down by pains in the said arm, she had recourse to a little of the tunic cloth of the said Lady Catherine, which Lady Paula de Blanchis, widow of the late Lord Stephanin of the said place of Velate, had brought to her: and palpating that cloth over her arm, from one end to the other, suddenly she was made whole, in such manner, that she is powerful and strong in the said arm, feeling no pains in it, and acting with her right arm better than she was wont in her left. And concerning the aforesaid things it was asked, as above. Done, as above, immediately before and immediately with the aforewritten persons.

[30] health restored to a dying boy, Afterwards... John de Fictombris, son of Peter, son of Peter, dwelling in the place of Masnago, of the parish of the burg of Varese... said and protested... that while he himself John, who is 24 years old, had one son of his, of the age of one year, sick with a very venomous colic in the chest, with the greatest itchings, so that the boy himself was not at rest, and concerning whom several times there was doubt of death, because Nicolaus de Martis, barber and assistant in the said cure, said he had seen other sons migrate in a similar way, at whose watching Nicolaus the barber himself had been present. But when he John, hoping in the merits of Blessed Catherine, had touched the body of the said Lady Catherine with a little cloth, which he had with him; when he applied it at home, he again touched the said boy sick as above with the said little cloth. Then on the next day he found his son to be made whole from sick.

[31] a withered arm restored, Afterwards... Dominic de Cavaleris, son of the late Joannolus, dwelling in the place of Cabialio of the parish of Cuvio... said and protested... that while he himself Dominic, who is about sixty years old, had one daughter of his, by the name of Joannina, of eight years, and had one arm withered for six years past, and had learned of the miracles of the said Blessed Lady Catherine; his Dominic's wife, by the name of Catherine, led the said Joannina withered in arm to the said church: and prayers having been made to the said body, at the request of those standing around, they caused the said body of Blessed Catherine to be palpated or touched with the said withered arm: and immediately the said Joannina was made whole, and so powerful is she in the said withered arm as in her left.

✠ I Francis of Velate, son of the late Christopher, dwelling in the burg of Varese, head of the parish, of the Duchy of Milan, public Notary of Milan, these miracles, together with Master George of Marliano, public Notary of Milan, being asked, delivered, wrote over, and in part caused to be written by another.

[32] On Monday the first of the month of June, in the burg of Canobio, in the house of dwelling of Master Andrew, son of the late Master John Matthew de Bagiocchis, Several together testify of across the river of the parish of Canobio, in the presence of me the Notary and the undersigned witnesses, Lady Catherine, daughter of the late Lord Donat de Magotia of Locarno of Lake Major, wife of Master Andrew de Bagiocchis aforewritten, dwelling in Canobio, who is, as she asserts, about 30 years of age; Comina, daughter of the late George of Coldironibus, of Cardo of the parish of Canobio, inhabitant of the said burg of Canobio, who is of age 30 years or thereabouts; Antonia, daughter of John formerly Master Roncius, from across the river of the Burg of Canobio, who is 18 years of age, as she asserts, or thereabouts; Petra, daughter of Donat de Zochis, of the said burg of Canobio, who is 18 years of age as she asserts; and Anthony, son of the late Antonin Malastia of Ronco, who is 18 years of age, as he asserts; all of whom dwell in the aforewritten burg of Canobio, of Lake Major, of the diocese of Milan, spontaneously and of certain knowledge and in all other ways, right, way, cause, form, by which they better could and can, they themselves and each of them, said

and protested... that it was and is true;

[33] That when in the present year and in the month of April just past, the color of the dead woman returned to life and her eye was opened. it was reported, that a certain Lady Catherine, hermit in the church of St. Mary of the Mount, was deceased, and was doing many miracles by the mercy of the Almighty, they departed from Canobio and went to the said church to visit: and they visited the body of the said Lady Catherine the hermit. And it was on the 10th day of April, which was the fourth day or so after the death of the said Lady Catherine the hermit: whose body was in one chest in the said church. And they placed themselves in prayers before the said body: and within a short time while they were standing in prayers, they saw the face of Lady Catherine the hermit, which face before was pale, become colored. They also saw the said Lady Catherine opening her left eye: and at the aforesaid things were present many other persons. The aforesaid, Lady Catherine, Comina, Petra, Antonina and Anthony renouncing exception and right of the said protestation not being made and all help of evil fraud and of the undersigned things without just cause or from unjust and generally by any other occasion removed and renounced... There were present the witnesses known and asked for the aforesaid and called, Matthew son of the late Lord John Matthew de Bagiocchis, inhabitant of the said burg of Canobio; James de Martinis of Belinzago, inhabitant of the said burg of Canobio, and James, son of Albert Mozy of Gurzio, of the parish of Canobio.

✠ I Eusebius the Notary, son of the late John de Carmeo, inhabitant of the burg of Canobio, this instrument of protestation being asked delivered and subscribed.

[34] On Saturday, the sixth of the month of June, Sister Francisca of Upper-Bimio, nun and professed of the monastery of the most glorious Lady St. Mary of the Mount of the parish of Varese, it is declared how of the Order of St. Augustine, with the canonical Hours however according to the custom of St. Ambrose, for the perpetual memory of things and that the truth may always appear, to the honor of almighty God and of the most glorious virgin mother Mary, said and protested... that in truth on Monday, the sixth of the month of April, on which day departed the Rev. Lady Catherine of Palantia, Abbess and hermit of the said monastery (who departed about the seventeenth or eighteenth hour of that day) she herself Sister Francisca with a pair of scissors, at the second hour of the night or thereabouts, began to cut the nails of the middle finger of the said late Lady Catherine of one hand; and she does not remember if it was rather the right hand or the left: and that in cutting the said nail blood came out from the said finger. blood flowed from the nail of the dead woman cut more deeply, And that the said blood having been seen, Sister Benedicta of Bimio took from the hands of Sister Franceschina the said scissors, saying that she was cutting too deep below the said nail. And afterward Sister Benedicta herself cut all the other nails of the said late Lady Catherine, except the nail of one curved or bent finger, which could not be extended even while she was alive. And this was done in the presence of Sister Juliana, Beltramina of Bimio, and Catherine of Varese called Tarancina. And concerning the aforesaid things a public Instrument was asked to be made by me the undersigned Notary. Done in the said monastery, beside the first door of the said monastery. There were present there the witnesses, Master James of Brincio, son of Donat; Anthony de Cesarigo, son of the late Maffiolus; Luchinus de Comerio, son of the late Zanonus; all dwelling in the place of Brincio, of the parish of Cunius, of the Duchy of Milan; Defendens of St. Mary, son of the late Petrolus; John of St. Mary, son of the late Antonin, called Rampono; Joseph Columbinus, son of the late James, all dwelling in the place of St. Mary of the Mount; and Cassianus of Avinio, son of the late Andreinus, dwelling in the place of Velate of the parish of Varese.

[35] ✠ I Peter of Plantavidis, son of the late Lord James, dwelling in the burg of Varese, public Notary by Imperial authority... Who, on the same day, place, and with witnesses a similar protestation of Sister Benedicta of Bimio, of the same cutting of the nails and flowing of blood, various depositions about the same miracle. in altogether the same form, being asked delivered and subscribed. Likewise the protestation of Sister Paula of Busto, that she saw the said nails cut, and that she then truly heard the other Sisters of the said monastery saying, that blood had come out from the first finger cut by Sister Francisca of Bimio: but that she herself Sister Paula did not see the said blood, because she was behind the other Sisters standing there. Likewise the protestation of Sister Juliana of Cassianis of Verghera, that she was truly in the place where the nails of the said Lady Catherine were cut, by Sisters Francisca and Benedicta of Bimio; but she herself Juliana was not looking to the task of Francisca and Benedicta themselves, because she was attending to saying her prayers. There and in the same manner there protested, Beltramina of Bimio, daughter of the late Anthony, and widow of the late Beltramin of Lugano, dwelling in the place of Upper Bimio, of the Castellany of the burg of Varese, and Catherine of Varese, daughter of the late Antonin, widow of the late Anthony called Taranzin, dwelling in the said burg of Varese. That they were present in the said monastery, where the body of the said Lady Catherine had been placed on a gallery, where the said Ladies stand to see Masses in the said monastery, and how the nails grew back, which gallery is within the church: and they saw that Sister Francisca of Bimio began to cut the nails of the said Lady Catherine, and at the middle finger of the right hand, and that she cut one nail a little below: and that they saw that blood came out of the finger: which having been seen Sister Benedicta of Bimio took from her hand the said scissors, and was strained to cut the other nails, and cut them except for the nail of one finger, which was curved in the right hand, which was the fourth finger of the same right hand: and that afterward, eight days after, when the seventh day was being held, the said Catherine saw the said nails which had grown.

[36] The same women before the same Notary in the same instrument testified, but the body remained incorrupt for 15 days. that they saw Lady Catherine and her body uncovered, and with respect to face, hands, arms and feet, in the said church for fifteen continuous days, in such a way that the whole body could be seen: and that the said body was without any corruption and without any bad odor: and that they saw the very body every day of the said fifteen days, except one day when the said Beltramina had not come to the Mount: and that they handled the hands of the same late Lady Catherine dead as above, and the arms which were white and colored: and that the fingers of the hand of the said Lady Catherine could be bent and were bent, as if she were alive. To draw up the instrument there were present the witnesses, as above. And the same things about the incorruption of the body, tested for fifteen days every day several times by themselves by handling, were testified by the aforenamed, John and Defendens of St. Mary: while they were being taken down there were present the witnesses, Lafranchus de Pozzis, son of the late Master Donat, dwelling in the place of St. Mary of the Mount; Anthony, son of the late Albertin, dwelling in the place of Brincio of the parish of Cuvio; Luchinus de Comerio, son of the late Zanin, dwelling in the place of Brincio; and Anthony Barberius of Velate, son of the late Master James, dwelling in the place of Velate of the parish of Varese.

[37] With the same present and on the same day and manner, The miracle of the growing nail is confirmed Master James del Mayno, son of the late Master Damian, of the city of Milan, of the Ticinese gate, of the parish of St. George in the palace; Bartholomew de Curvis, son of the late Master Anthony, of the city of Milan, of the Ticinese gate, of the parish of St. Sebastian; and John Peter de Donatis, son of the late Master John, of the city of Milan, of the parish of St. Euphemia; at the instance of the aforesaid Notary, public person, stipulating and receiving in the name and stead and for the utility of any person, whose interest is, shall be or could be in any way in the future, for the eternal memory of the matter and that the truth may always appear, said and protested... that after the death of the Rev. Lady Catherine of Phalantia... for six days or thereabouts, the said Master James himself, in the presence of the aforewritten Bartholomew and John Peter, handling the said body, took the nail from the right hand of the said Lady and of the finger which had been cut, and that afterward another nail grew or rose on the said finger, which can be seen by the one present: which nail the protestors themselves saw, and also the first nail taken by another.

[38] Many witnesses depose, The aforesaid Master James, Bartholomew, and John Peter, as also Bernardinus de Maziis, son of Ambrosinus, dwelling in the burg of Abbiate grasso, of the Duchy of Milan; Ambrosinus de Angleria, son of the late Beltramin, of the city of Milan, of the eastern gate, of the parish of St. Babilas; and Bernardinus de Porris, son of the late about the incorruption of the body found by them, Janetus Fazinus, dwelling in the place of Lentate of the Duchy of Milan... swore and swear... that they themselves, all laboring at the church of St. Mary of the Mount, to make the stalls of the choir of the said church, already for three months past, namely from the second week of Lent just past, by the command of the Venerable Master Archpriest of the said church; received and handled the blessed body of the late Venerable Lady Catherine of Palantia, formerly Abbess or Hermit of the monastery of St. Mary of the Mount, several and several times, making for it themselves a chest and sepulchre, and carrying that body in several places of the said church from place to place. And that they saw through the space of sixteen continuous days the said body to stand colored and sound and without any corruption, especially the face, arms, hands and feet without any stench and bad odor: and they smelled that very body several times.

[39] and about asthma cured, And that the said Bernardinus de Porris was suffering an asthmatic infirmity, every two or three or four days, in such manner that in the time of his infirmity he could not do or work anything. And prayer having been made and recommendation to the prayers of the said late Lady Catherine, he remained and has been freed from the said infirmity: and they saw him and see him healthy, and he works with them. And they also saw so many other sick persons, a withered hand, who remained freed from their infirmities: and among others one girl who had one hand maimed up to the elbow,

so that she could do nothing. And that the said John Peter made the same girl to touch the venerable body: and immediately the said girl remained healed, and they saw her healed. And a certain other who had such infirmity in the eyes in such a way that he could not see, weak eyes, and water came out from his eyes; and with his prayers made to the said late Lady Catherine, he remained freed from the said infirmity. And a certain other who could not walk without crutches or staves, long-standing blindness, and remained freed in such a way that he could walk without those staves. And a certain one of sixty years, who had stood for such a time that he could not see, as certain persons who were with him said; and having placed himself upon the body and chest of the said Lady Catherine, he cried out giving thanks to God, that by the merits of the aforesaid Lady Catherine he saw the face of the said Lady Catherine and other things which were shown him: because before he could not see. And from many other various infirmities they saw many other sick persons made whole, in the said times in which they stood at the said place of the Mount. a useless arm,

[40] And that the said Bernardinus de Maziis saw one, who had fifty years, having one arm, with which he could not help himself: and the veil of the said late Lady Catherine, which the aforesaid Lady Catherine wore on her head, having been touched, immediately he felt himself freed from the said infirmity... Done upon the stone, situated before the door of the said monastery. There were present six witnesses, hitherto named in the prior attestations and Anthony Cerimi of St. Mary, son of the late John, dwelling in the said place of St. Mary. But afterwards in the aforewritten year, indiction and day, the aforewritten Bernardinus de Porris... said and protested, that he saw a certain man from the parish of Ogona, who was mute and crippled in one leg, and walked with staves or crutches, and saw little. a maimed leg, And that afterwards he saw and heard him sound and seeing: and he left there the staves or crutches, his prayers having been made and his recommendation to the said late Lady Catherine.

[41] On the same day and with the same persons present, Master Antoninus Tizonus, son of the late Master Firmus, of the city of Milan, of the Ticinese gate, of the parish of St. George in the palace... said and protested... that on the ninth day after the death of the late Rev. Lady Catherine of Palantia... he received a little cloth of the tunic of the said late Lady Catherine; and he carried that cloth to Milan. And that the cloth itself he gave to a certain Lady, who afterwards gave it to John Ambrose de Prædis, citizen of Milan, a dangerous fever, of the Ticinese gate, of the parish of St. Vincent: who had one brother, who was sick and suffered fevers, in such a way that he could not sweat, nor have the benefit of the body, nor sleep. And that the said cloth having been placed upon the body of the said sick man, he had all the said benefits: which if he had not had, he would have been dead according to the judgment of his physician. And the said physician was protesting that it had been a miracle. And that the same Master Anthony also had one daughter, who had large and swollen cheeks: and that Ursina, a deformed swelling of the cheeks, the wife of the protestor, made a vow and commended herself to the prayers of the aforewritten late Lady Catherine: and immediately the said prayer and vow being made, his said daughter remained freed. And that the same Master Anthony also saw the said late Lady Catherine on the ninth day after her death: and that he smelled her body, and it had no bad odor but a good odor...

[42] How she moved her arm On the same day the Venerable Master Presbyter Anselm of Lampugnano, Chaplain of the church of St. Mary of the Mount... said and protested... that on Sunday, the 12th of the month of April just past, at the celebration of Vespers in the said church, in which there were many persons, a great cry arose among the said persons, standing around the body of the late Rev. Lady Catherine of Palantia, in which cry he the protestor himself heard some crying: "O blessed Virgin Mary"; others: "O Blessed Catherine"; others, other things. And that he Master Anselm said to those persons, why they were crying out in such manner. And that they said, that they saw that the said Lady Catherine had moved one arm, and that she had opened one eye. Which having been heard the protestor himself went to the said place, where the venerable body of the said late Lady Catherine was placed, which was in a certain sepulchre in the said church below ground, yet open with high bars, by one arm and a half and more above the ground. And he saw that the said body of the said late Lady Catherine, placed in the said monument by the protestor himself and by other Presbyters of the said church, had moved one arm. And this was without any person being or being able to be in that sepulchre to move the said arm. Done in the hall of the Venerable Master Presbyter Gasparinus de Porris, Archpriest of the said church of St. Mary of the Mount. There were present there as witnesses the said Lord Presbyter Donat de Blanchis, Canon of the church of St. Victor of Varese, Lord Presbyter Peter of Velate, Canon of the church of Saints Peter and Paul of Abiate; and John Anthony de Montegatiis, son of the late Margiolus, dwelling in the place of Rhaude, of the Duchy of Milan.

[43] and fevers and a weak arm There and with the same witnesses present on the same day, Tristantus de Porris, son of the late Anthony, of the city of Milan, of the Ticinese gate, of the parish of St. Peter in campo Laudensi... said and protested... that on the Tuesday just past, while he was in the house of habitation of the Masters Francis, Simon, Robert and Gasparinus, brothers of Trezzo, dyers, situated in the Vercellinese gate, of the parish of St. Peter in Caminadella, those brothers asked him the protestor about the miracles, which the late Lady Catherine of Palantia was doing. And he himself Tristantus said, that it had been true, that she was doing miracles. And that those brothers said, that they had had of the cloth which the said Lady Catherine had worn on her back: and that they had a certain lady at Milan who was suffering from fevers, her cloth cured. and had one arm weakened, in such a way that she could not move it. And that they gave the said cloth to the lady herself. And that the said sick lady had placed the said cloth upon her sick person. And that the said sick lady remained free from the said fevers and arm...

✠ I Peter of Plantanidis, as above.

The above-written instruments agree with the originals seen by me: and for faith

✠ I Presbyter John Baptist Niger Nigronus, son of the late Anthony, Curate of Velate of the parish of Varese, of the Milanese diocese, public Notary by Apostolic authority and of the Archiepiscopal Curia of Milan, have subscribed with the customary seal of my tabellionage. Hyacinth Gratianus, Doctor of Both Laws, Canon of the Metropolitan church of Fermo, and Vicar General of the Archiepiscopal Curia of Milan, also testifies for the same... in the Archiepiscopal palace, on Wednesday, the seventh of the month of March 1670. It was subscribed:

John Thomas Busius...

ANNOTATIONS.

p Tuscan "Maneggiare," French "manier," just as from "hand," "manus," the Teutons form "handelen," to treat, to handle.

q "Stropiatus" useless or maimed, as if you would say ensnared or impeded, by an idiom common to French, Italians and Spaniards, from the Teutonic word "Strop," a snare, bond.

r What here are "tamolae," below are also called "scrociae," elsewhere "crociae," crutches placed under the armpits.

s Perhaps mute, because no word follows about speech restored.

t Here too an idiom common to almost all vernacular languages, Italians "poco"; French "peu" adverbially for "little."

v "Sbarra" or "sbarro" is taken by Italians for an enclosure; perhaps from the material first at hand for the use of enclosing, namely the long and round shafts or poles of young fir trees, which are called by the Teutons "sparre."

x Here also an idiom common to French and Italian languages, that with an active verb in place of the Accusative is joined an Ablative by the preposition "De."

y That is, by which she was clothed, in a locution customary among Italians.

* elsewhere "de Bezutio."

April I: 7. April

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