Stephen

ON SAINT STEPHEN,

THIRD ABBOT OF CÎTEAUX IN GAUL.

IN THE YEAR 1134.

Stephen, third Abbot of Cîteaux, in Gaul (St.)

BY G. H.

CHAPTER I.

Origin, monastic life: pilgrimage. His coming to Molesme and Cîteaux: his priorship.

The chief authors of the Cistercian Order were St. Robert, Bl. Alberic, and the aforementioned St. Stephen, whom the Notes to the Roman Martyrology propose to be commemorated on this day. We give the Life of St. Robert, Abbot of Molesme, and held to be founder of the Cistercian Order, on the 29th of this month of April, where more broadly the beginnings

of the whole Order we examine: Various things written about him and we cite various things about St. Stephen, here only to be touched upon in passing, to which, lest the bulk of the work grow, we refer the kind Reader. We gave the Life of Bl. Alberic, but from the Fasciculus Sanctorum of the Cistercian Order collected by Chrysostomus Henriquez, on January 26. He had it in book 1, distinction 2, and to it he subjoined in distinction 3 the Life of St. Stephen, which the curious reader will find there. From various sources, and chiefly from both books of the Cistercian Exordium, we select the chief things.

[2] Concerning the origin of St. Stephen, Angelus Manrique, in his introduction to the Cistercian Annals, chapter 2, number 4, speaks thus: "Stephen, by surname Harding, a noble Englishman, a monk in his homeland of noble birth, an Englishman by nation, by profession was a monk; which way of life he followed from his adolescence, having put on the habit at the monastery of Sherborne. From England for the sake of studies he had first crossed to Scotland, then into Gaul to Paris. instructed in studies at Paris There, having tasted profane letters, he thoroughly drank in the sacred disciplines; assiduous in labor, deep in intellect, chief in meditation: and in whom (to use the words of William of Malmesbury, book 4 on the Kings of the English) 'the knowledge of letters was squared with religion: courteous in speech, cheerful in face, always in his mind glad in the Lord.' These more solid foundations being laid, after some years he set out for Rome, on pilgrimage to Rome with a Cleric to visit and venerate the sacred thresholds, with a Cleric, his companion in studies, joined to him. A wonder in a young man, however religious: that he could not be hindered by any occupations or distractions, any business, from devoutly chanting the whole Psalter each day: he recites the Psalter daily among the very inconveniences of the roads, the duties of nature, and the works of piety of both tables which drew a man toward his neighbors, there was time and place for chanting the Psalter, with the same Cleric responding alternately, a faithful companion and prompt for every good." So the Great Cistercian Exordium, book 1, chapter 27, written in the 12th century by a monk of Clairvaux, from which Manrique asserts, at the year 1106, chapter 1, number 5, the history of St. Stephen is supremely illustrated. And at number 5, chapter 2, in the Introduction, he adds this:

[3] "After the sacred places of Rome had been visited, I would believe the vow of a still more perfect life had been conceived by Stephen Harding; joyful both were returning to Gaul, when, behold, the passable territory of Langres, and in it Molesme of recent fame, was the occasion for diverting to the monks. Stephen felt himself owed to the new fabric, the new monastery, or as I shall more truly say, the future Order: At Molesme he joins himself to St. Robert and Bl. Alberic and to Robert and Alberic a third was lacking, to weave that triple cord, never breaking, about to bind so many men with heavenly bonds. Yet there was not wanting, to the then fervent Spirit, under a stronger pretense of piety, a sharp temptation: the old society had to be dissolved and broken off, sad on account of the Cleric's departure then for the first time the Cleric dissenting from him, nor being willing to remain at Molesme. Parents once dismissed, brothers, riches left behind, the glory of the world spurned, pleasures and delights overcome, gave less trouble to the man of God than the impending loss of one upright and approved friend, compensated even by so many Saints. But at last the hidden force which was preparing Stephen for Cîteaux overcame the clinging mind. The new guest increased the Molesme convent, with the Angels rejoicing, the demons wasting away, with Robert and Alberic, Abbot and Prior, and the other his Brethren equally rejoicing."

[4] Afterwards Molesme, deformed by abundance and not correctable, was abandoned by St. Robert, the care being left to Bl. Alberic: but he, he departs with Alberic into the desert having endured beatings and prison, withdrew with St. Stephen into the desert called Unicus. But when all were recalled to Molesme, they reformed many things: but since they could not do all, having returned to Molesme they plan to build a new monastery, and for this, authority being obtained from the Apostolic legate, they choose Cîteaux, chiefly at the initiative of St. Stephen: concerning whom, in the Exordium cited above, chapter 10 of book 1, this is read: "When the word of renewing religion had been moved, Stephen himself, first among the first, labored with the most fervent zeal, He goes to Cîteaux with both and others and urged in every way that the place and Order of Cîteaux might be instituted: of which afterwards, by God's ordering, he was to be established as Pastor and Doctor." Perhaps also to Odo Duke of Burgundy, to seek help, he was sent. All of which we have brought forward to the Life of St. Robert.

[5] in the year 1098 The monastery therefore began to be inhabited in the year 1098 from the 21st of March, under St. Robert as first Abbot: but this man, by order of the Pontiff, having returned to Molesme the following year, Bl. Alberic was promoted to Abbot, Prior under Abbot Alberic and St. Stephen was made his Prior: who together with him increased the vigor of discipline, promoted the confirmation of the monastery with Paschal, and helped in forming the first statutes of Cîteaux, and thus the beginning of the Cistercian reform was given, who died in the year 1109 and the white habit was assumed. At the death of Bl. Alberic, taken from this life in the year 1109, there is some tradition that a sermon was delivered by St. Stephen: and it is had, with the other Acts of Alberic, on January 26.

CHAPTER II.

He is made Abbot: his first statutes. The poverty of the house divinely relieved. His attention in prayer. Humility.

[6] The author of the great Cistercian Exordium, book 1, chapter 27, cited by Manrique at the year 1109, chapter 2, writes: "After the death of its second Pastor, the Cistercian Church, still poor and modest, assembled to treat of the election of an Abbot without respect of persons. And by the mediating grace of the Holy Spirit, he is made Abbot they elected a good man by name Stephen, an Englishman by nation, who had gone out with them from Molesme; a man of conspicuous sanctity, adorned with the grace of all virtues, a lover of the desert and a most fervent emulator of holy poverty. When this had been done by the Lord's gift, as we said, as a faithful and prudent steward, he began at once with the most devout intention of mind to consider how he might advance and exalt his newly founded Order, still wavering in many things (since it was not yet cultivated by perfect men who breathed of pure poverty), he establishes some statutes with his own and strengthen it by such moderation that it might be able to bring forth much fruit to the Lord Jesus. Having summoned his Brethren therefore, and having held counsel with them, he and his Brethren forbade concerning the access of the Duke that the Duke of that land or any other Prince should hold his court in that church at any time, as before they had been accustomed to do on solemnities. Then lest anything should remain in the house of God, in which they desired to serve God day and night, that smacked of pride or superfluity; or should at any time corrupt the poverty, the guardian of the virtues, poverty which they had voluntarily chosen for God's sake. They also confirmed that they should not retain crosses of gold or silver, but only wooden ones painted with colors; nor candelabra, except one of iron; nor censers, and sacred furnishings unless of copper or iron; nor chasubles, unless of fustian or linen or cloth, but without gold or silver; nor albs or amices, unless of linen, likewise without gold or silver. They altogether laid aside palls and copes, and dalmatics and tunics. Chalices not of gold but of silver, and if it could be done, gilt; a silver pipe, and if possible gilt; stoles and maniples they wished to have of cloth only, without gold and silver. Altar palls too they decreed to be made of linen, and plain without picture; and that cruets for the ministry of the altar should be without gold and silver."

[7] Burial of 3 Dukes there So far from the cited Exordium, in which the said Dukes of that land were the Dukes of Burgundy, descended from Robert King of the Franks; of whom Robert's own great-grandson Odo the first, founder of this monastery, had died in the year 1102; and at that time lived Hugh, the son of Odo, who died in the year 1142; whom Odo II, the son of the said Hugh, succeeded, who survived to the year 1152. Of these three, the epitaph is extant at Cîteaux in the chapel of the church to the right. Rite of communicating under both species Concerning the sacred vestments, chiefly rejected and not admissible thereafter, Manrique investigates various things, and the "palls" seem chiefly to be taken generically, under which as species of palls are taken the copes, namely for the choir or pluvials, for Presbyters; Dalmatics for Deacons and Subdeacons; and tunics for the thurifer and candle-bearers. The pipe was in use for those who, besides the celebrant, drank the Blood of Christ. Which rite we have still seen observed in solemn Masses among the Cluniacs: and Cajetan, part 1, question 80, article 12, question 3, indicates that in the Cistercian Order in some places communion is given under both species: which also pertained to the nuns of the same Order, we saw on April 13 in the Life of Venerable Ida of Leuven, book 3, number 10.

[8] Concerning the poverty of the Order under St. Stephen even to beggary, the said author of the Exordium, book 1, chapter 23, has this, and from him Helinand, a Cistercian monk (who flourished around the year 1212 at Froidmont), in Vincent of Beauvais, book 26 of the Speculum Historiale, chapter 2: "I remember that I heard Master Peter the Cantor of Paris, a most just and most learned man, relating concerning that Abbot Stephen of Cîteaux, St. Stephen begs bread door to door that when it had been reported to him one day by his cellarer that there was nothing to be had in the monastery by which the need of the Brethren could be supported even for one day, he answered: 'Saddle two asses for us.' When these were saddled, he caused one lay brother to mount with him, and ordered him to beg bread door to door in a certain village, and he himself would do likewise in another; and after they had done so, they should meet at a certain place which he had designated. In the aforesaid place they now returning met each other, when behold the Abbot saw the sack of the lay brother much fuller than his own, and smiling he said: 'Where have you begged? As I see, you have collected in a fatter street than I.' The lay brother answered: 'That Presbyter, whom you know well, filled my sack.' Hearing this, the Abbot groaned and said: 'Woe to you, why did you accept anything there? Did you not know that that Presbyter was ordained simoniacally? what was received from a simoniacal priest And what he gave is leprosy and rapine? As the Lord lives, we shall taste nothing of all that he gave. Far be it that we eat his sin, and that it be incorporated into us.' And having summoned the shepherds of sheep, who were not far off, he emptied the whole sack of the lay brother into their laps. he distributes to others So there, with which the author of the Exordium tells many similar things, and in book 1, chapter 31, he says this:

[9] "The holy solemnity of Pentecost was at hand, and on that most sacred day scarcely so many loaves could be found in that house as would suffice the Brethren. But then the Brethren

vehemently cheered, as if fattened by their very poverty which they were enduring for God's sake, began to sing the Mass of so great a solemnity with the highest devotion in the jubilation of the heart. And behold, the Mass not yet finished, he receives provision unexpectedly from the storehouses of God's grace they suddenly received, from where they had not hoped, a large blessing sent to them, with much giving of thanks. In these and similar things, the man of God, weighing how truly the Scripture says, 'That nothing is wanting to those who fear him,' marveling at the generosity and mercy of the Lord upon himself and his Brethren, more and more advanced in holy religion and gloried in the straits of blessed poverty as in all riches." Ps. 33:10 Then in chapter 34, what follows, to be appended to these, the same author of the Exordium hands down.

[10] "At a certain time, when the house of Cîteaux was bound by great poverty, the Venerable Abbot Stephen called one of his Brethren, and speaking to him in the Spirit of God said: 'You see, dearest Brother, that we are straitened with great want, and it is near that our Brethren shall perish from hunger and cold and other troubles. Go therefore to the market of Vézelay, which is soon to come, and buy three carts there, and for each of them three strong and draft horses, of which we have the greatest need to carry our loads. And when you have loaded those carts with cloths and food and other necessary things, bring them with you, returning to us with joy and prosperity.' he sends a monk to the market to buy necessities The Brother answered and said: 'I am ready, Lord Father, to obey your commands, if you give the price for buying those supplies.' To him the venerable Abbot, presuming magnificently in his poverty on the mercy of God, answered: 'Truly, Brother, know that when I was carefully and anxiously seeking whence I might relieve the needs of our Brethren, only these three pennies were found in this house: if you will, take them; instead of money he assigns the mercy of Christ but for the rest, whatever is lacking, the mercy of our Lord Jesus Christ will provide. Go therefore secure: for the Lord will send his Angel with you, and will make your journey prosperous.' Having set out therefore for Vézelay, that Brother was received in hospitality by a certain faithful and God-fearing man. Who, when he had learned the causes of his journey and the need of the Brethren, at once went to a certain most wealthy man, his neighbor, who, hopelessly ill and now almost dying, which he experienced was distributing his resources to the poor. And when he had indicated the need of the Cistercian monks, whose sanctity was already famously held in those parts, to the said sick man, the aforesaid Brother was called to his house, and received so great a sum of money from the dying man, that he was able to buy from it all the things the Abbot had enjoined him, in sufficient measure.

[11] "Having accepted therefore three wagons with nine draft horses, he adorned and loaded them with all the things which he knew to be useful for the Brethren's use. And thus he, who had come empty, according to the Abbot's prophecy, full and rejoicing, returned to his own. And when he drew near Cîteaux, he sent a messenger, who should signify to his Abbot his arrival and his success. Hearing this, the venerable Father rejoiced vehemently in the Lord, and having called the Brethren together into one place, he said: 'The Lord, the God of mercies, has acted freely and liberally. Truly nobly, truly elegantly have you done, our Procurator and Shepherd, opening your hand, he meets the returning monk in procession and filling our want with your blessing.' Then, a procession having been ordered, they went out to meet the coming Brother as far as the gate, so that the Abbot himself proceeded clothed in sacred vestments with the pastoral staff, ministers preceding him with the Cross and holy water. They therefore solemnly received the alms with much giving of thanks, not as given by a man, but as sent from heaven by the Lord, and as a mercy from the God of his salvation. Moreover this wise and spiritual man, as is given to be understood, in this so celebrated receiving of a benefit, wished to admonish his sons both present and to come, that they should retain the grace of this miracle by continual meditation, he teaches his own confidence in God and from it should learn in all their necessities to presume with pious confidence on the mercy of God, who never deserts those who hope in him, but is always the most pious consoler of his poor and helper in opportunities in tribulation." So far the author of the Exordium in Manrique at the year 1110. To this we add what happened to the same Stephen when sick after the opening of a vein, and is related in book 2 of the Exordium, chapter 30, in these words.

[12] "The poor Abbot Stephen had once let blood for Christ's sake, sick after the vein opened and because of the need of the house the cellarer, on whom by the precept of the rule lies the care of the poor and sick, had nothing at hand from which to prepare some more sumptuous food for his poor and sick Abbot. And loving his Abbot with sincere charity, he ran about, if perhaps he might find something somewhere, by which he might also show outwardly the charity with which he burned within. When behold, a certain large bird flies in, bearing in its claws a fish of no mean size, which immediately before the eyes of those marveling it cast down and withdrew, leaving a copious prey to the cellarer, he receives a fish brought by a bird for food from which to suffice and provide for the bloodletting of his Abbot." But from book 1 of the same Exordium must be added what is narrated in chapter 32.

[13] "For the rest, how not deaf was Stephen to the author of the holy Rule, commanding 'that we so stand to chant the psalms, that our mind agree with our voice,' will be clear from what we subjoin. It was his custom, when, after the collation had been read, he entered the church, to hold the door of the church with his hand, and to press his fingers more firmly as if as a sign: he excludes distractions from himself during prayer as men are wont to make a sign or measure, that, admonished by it, they may more firmly impress on memory what they do not wish to forget. And when he frequently did this, one day one of the Brethren, to whom familiarity gave boldness, asked him why he did this. To whom the holy Father said: 'To all my thoughts, which from the duty enjoined upon me for the disposition of the house I am forced to admit during the day, I say to remain outside, and not to presume to enter at all, but to wait until tomorrow, that after Prime is said, I may find them here.'" So there, he lived without pomp with which similar things are narrated of St. Bernard, who could have learned this from St. Stephen his Abbot. Then chapter 33 adds this: "How great was his humility, and how he hated all pomp of pride, his pastoral staff, with which he was wont to walk in festive processions, sufficiently indicates: which, preserved to this day in the Cistercian sacristy out of reverence for so great a Father, and held in great veneration, does not seem to differ much from the ordinary supports on which the old and weak are wont to lean."

CHAPTER III.

Consolation in the weariness of failing posterity, from a deceased monk appearing, and from the vision of a dying man. The coming of St. Bernard and others.

[14] William, Abbot of St. Thierry, in book 1 of the Life of St. Bernard, chapter 3, writes this: "At that time the new and little flock of Cîteaux, in weariness, lest the place should fail for want of novices under the Abbot venerable Stephen, when its fewness was now beginning to be grievously tedious to him, and all hope of posterity was falling, to which the inheritance of that holy poverty should be poured, with all venerating in them the sanctity of life, but shrinking from the austerity; was suddenly gladdened by a divine visitation so glad, so unhoped, that on that day that house seemed to have received this answer from the Holy Spirit: 'Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the children of the desolate are more than those of her who has a husband' Isa. 54:1, from whom afterwards you shall see sons of daughters unto many generations." So there. And how in that desolation St. Stephen addressed a dying monk, is thus narrated in the Great Exordium, book 4, chapter 28: "'You see, dearest, in what weariness and failing of mind we are, since we have somehow entered the narrow and hard way which in his rule the most blessed Father Benedict proposed. But whether this our conduct pleases God, [he desires to be informed by the dying monk after his death whether this manner of life pleases God] is not sufficiently established to us: especially since we are judged by all the neighboring monks as inventors of new things, and instigators of scandal and schism. Above all, however, our fewness transfixes my heart with the dart of the most bitter sorrow: for we are daily taken away, each one, from the midst by the intervention of death; and as I greatly fear, this new-begun religion will end with us: since, up to now, the Lord has not deigned to associate with us industrious persons, fit for the humility of holy poverty, through whom we may transmit the form of this our institution to posterity. Wherefore, in the name of our Lord Jesus Christ, for whose love we have entered the narrow and hard way which in the Gospel he proposes to his followers, and in the virtue of obedience, I command you, that after your death (in the time and manner that the grace of the same our Lord shall decree) you return to us, and make us certain of our state, as far as his mercy shall will.' Matt. 7:13 To whom the sick man said: 'I will willingly do, Lord Father, what you command, if however, assisted by your prayers, it shall be permitted me to fulfill your command.'

[15] by him appearing in glory "A few days had passed after his death, and the venerable Abbot, with the convent of the Brethren being placed in labor, as the custom is, had given the signal for resting: he himself also, a little removed from the others, insisting on prayer, sat with his head covered by his hood. And behold, that deceased Brother, suffused with great glory of brightness, stood before him, yet so that he seemed rather to be lifted up in the air than to stand on the ground. Being asked how he was, or how it was with him, he answered: 'Well, most excellent Father, it is well with me; well be it also with you, because through your teaching and solicitude I have merited to be a partaker of that interminable joy, of that incomprehensible peace of God which passes all understanding, for the obtaining of which I patiently and humbly endured the hard labors of our new Order. And now, according to your command, I have returned, announcing the grace and mercy of our Lord Jesus Christ to you the Father and to your Brethren. And because you had commanded us to certify you of your state; with every scruple of doubt excluded, hold it certain he understands that manner of life pleases God that your life and conduct is holy and pleasing to God. Moreover the sorrow which feeds too much upon your heart, that you shall not leave posterity, shall as soon as possible be repelled from you, and shall pass into jubilation and exultation. For the sons of your barrenness shall still say in the ears

of your ears: 'The place is too narrow for us, make room that we may dwell.' For behold, from this time the Lord has magnified himself to do with you, sending you many persons: among whom will be many noble and learned men, who will so fill this house, and the place to be multiplied that from here, like swarms of bees boiling over and overflowing, flying out, they shall penetrate very many parts of the world; and from the seed of the Lord which has taken root in this place, they will bring into the heavenly granaries many sheaves of holy souls, gathered from all parts of the world, and other monasteries to be built from here." When these things had been heard, the holy Abbot, filled with joy and exultation, rendered thanks to the divine piety from the innermost marrow of his heart, proving by a happy experience how truly the Scripture testifies Ps. 33:23: "Because the Lord does not forsake those who hope in him."

[16] asked to give a blessing Meanwhile the heavenly messenger was preparing to depart, but without the blessing of his spiritual father, which is marvelous to say, he in no way presumed to do so. And so he said to the Abbot: "It is time, Lord Father, that I return to him who sent me; and therefore I beseech, that you dismiss me confirmed by your blessing." To whom the Abbot, amazed and trembling, answered: "What is this, I pray, that you speak? at first he refused You have passed from corruption to incorruption, from vanity to truth, from darkness to light, from death to life; and from me, who still wretchedly groan under all these, do you ask a blessing? This seems to be against all integrity of law and reason. I rather ought to be blessed by you, and therefore I beseech you, that you bless me." To whom he said: "Not so does it befit, Father: for to you has been conferred by the Lord the power of blessing, as one established in the summit of dignity and spiritual mastership. But for me, your disciple, who through your salutary teaching have avoided the defilements of this world, it is desirable to receive a blessing: nor shall I altogether depart hence, unless I merit your blessing." then, as if compelled, he does it But the Abbot, filled with amazement and admiration, nor daring further stubbornly to resist, with raised hand blessed him; and so that holy soul, disappearing, restored the visible form which it had assumed to its invisible secrets.

[17] Another time, to a certain one of the Brethren who was about to enter the way of all flesh, appeared in a vision an innumerable multitude of men, near the oratory of that church, he understands the same thing from a vision given to another dying man beside a certain most clear fountain, washing their garments: and in that vision it was said to him that that fountain was called the fountain of Ennon. When he had indicated this to the Abbot, forthwith the magnificent man understood that by this was signified divine consolation. So far the author of the Exordium, of which the last things are read in the cited Life of St. Bernard, chapter 3, and there is added: "And the Abbot then rejoiced greatly at the promise, but much more afterwards at the fulfillment, and gave thanks to God through Jesus Christ." St. Jerome in his book on Hebrew places, says: "Ennon, where John was baptizing, as is written in the Gospel, and the place is still shown, at the eighth milestone from Scythopolis between Salim and the Jordan." John 3

[18] The aforementioned William begins chapter 4 of the Life of St. Bernard thus: "In the year from the Incarnation of the Lord 1113, he receives St. Bernard with 30 companions from the founding of the house of Cîteaux the 15th, the servant of God Bernard, about 23 years old, entering Cîteaux with more than thirty companions under Abbot Stephen, submitted his neck to the sweet yoke of Christ. From that day the Lord gave a blessing, and that vineyard of the Lord of Sabaoth gave its fruit, extending its branches even to the sea, and its shoots beyond the sea." So there, with which the things in the little Exordium (which is said to have been composed in the year 1120 by the first Cistercian Fathers) agree, set forth in chapter 18 in these words: "Therefore in these times the Lord visited that place. For so many lettered Clerics and noble laymen, even powerful and equally noble in the world, at one time, the grace of God sent to that church; that thirty together entered the cell of the novices cheerfully, and struggling bravely and well against their own vices and the incitements of evil spirits, finished their course. and by their example others By whose example old and young men, and men of various ages, in various parts of the world, being animated (namely seeing in these that to be possible which before they dreaded as impossible), began to run there, to submit their proud necks to the sweet yoke of Christ, ardently to love the hard and harsh precepts of the rule, and wonderfully to gladden that church and to strengthen it unceasingly."

CHAPTER IV.

Various monasteries built under him. New statutes. The so-called Charter of Charity.

[19] How the Cistercian Order began to be propagated outside its first dwelling is thus read in Manrique, in words drawn from the Archive of La Ferté: "So great was the number of Brethren at Cîteaux, On account of the multitude, he seeks another place that neither the substance which they had could suffice them, nor could the place in which they remained suitably contain them. It therefore pleased the Brethren that they should seek another place, in which a part of them, separated from the others in body but not in soul, might devoutly and regularly serve God. When Abbot Stephen was carefully and studiously seeking this place, this deliberation came to the notice of Lord Walter, Bishop of Chalon, and of the Canons of the same city, and to the ears of two Counts, namely Gauderic and William, and of other illustrious men. Who, rejoicing vehemently at this, and traversing their land everywhere, by God's will at length found a suitable place for the aforesaid monks, for serving God and living regularly. in the year 1113, he finds the place of La Ferté For settling them there, the two aforesaid Counts, with glad heart, offered a part of the forest which the inhabitants of that place call Bragne. Let it therefore be noted for pious posterity, that on the 18th day of the month of May, in the year of the Lord 1113, the monastery of La Ferté, situated above the Grosne, the first daughter of the Cistercian Order, in the diocese of Chalon, was founded by the Most Illustrious Counts, namely Gauderic and William. Whose church of the Most Blessed Virgin Mary was consecrated by the Most Reverend Walter, Bishop of Chalon, in the presence of Joscelin, Bishop of Langres, of the said most venerable Counts, and of many other men conspicuous for piety. on May 16 he leads thither 13 monks On which 16th day of May, the vigil of the same dedication, the venerable Father Stephen, the third Abbot of Cîteaux, betaking himself thither, brought with him Brother Bertrand with twelve other religious, for the sake of propagating religion." So from the Archive of La Ferté, with which similar things are had in the great Exordium, book 1, chapter 33, and then this is subjoined: "Nor do we doubt, but that Stephen, with paternal solicitude, had previously, not I say with a price, but with the odor of virtues, acquired the place itself with the buildings, and had also from the patrimony of Cîteaux furnished them with Relics, chalices, ornaments, and provides the necessaries vestments, books necessary for the divine office, for the table and for the reading of the cloister, and the other things required for the statute of religion, according to the custom established by him in his Order." This monastery is about ten miles distant from Chalon.

[20] he sends others to Pontigny in the year 1114 There was added in the following year 1114 another monastery, called Pontigny, four leagues distant from the city of Auxerre, in whose diocese it was founded; and this is the second daughter of Cîteaux, to which about a hundred monasteries are said to be subject, as to La Ferté thirty. But the third daughter, Clairvaux, in the diocese of Langres, from which city it is five leagues distant, is said to preside or at least to have presided over about eight hundred monasteries. Concerning its origin, William in book 1 of the Life of St. Bernard, chapter 5, has this: "And when it pleased him who had separated him from the world and called him, to amplify his grace that he might reveal in him his glory by a more ample grace; and gather many sons of God, who were scattered, through him into one; he put it into the heart of Abbot Stephen, to send brothers of his to build the house of Clairvaux. then to Clairvaux with St. Bernard, made Abbot, and others To whom departing, he appointed Lord Bernard himself as Abbot; those indeed wondering, as men mature and strenuous both in religion and in the world, and fearing for him, both on account of the tender age of his youth, and on account of the infirmity of his body, and his less use of exterior occupation." So there. We ourselves in the year 1662 were at Cîteaux for several days, and with veneration we went to the oratory in which St. Bernard with the other novices was said to have performed his pious exercises. We were then also in the monasteries of La Ferté and Pontigny, everywhere received with kindly charity, and helped in collecting the Lives of the Saints. In the old chronology of the monasteries this is read: "In the year from the Incarnation of the Lord 1115, and others to Morimund in the year 1115 on the seventh day before the Kalends of July, the Abbey of Clairvaux was founded: in the same year and on the same day the Abbey of Morimund." Which things seem to be understood about the monks dismissed by Stephen from Cîteaux to the said monasteries. Morimund, moreover, is the fourth daughter of Cîteaux, also situated in the diocese of Langres, on the borders of Lorraine and the County of Burgundy. He erects other monasteries all around through his own men There followed the buildings of very many monasteries, which Carolus de Visch in the Bibliotheca of the Cistercian Writers, from a most ancient Chronology, reckons as more than ninety erected in the time of St. Stephen, not only through all the provinces of Gaul, but also in Italy and Spain, in England, Germany, and Sweden; and thus, as was said above, the Order extended its branches even to the sea and its shoots beyond the sea. But below, only twenty are indicated to have been erected.

[21] Of these, illustrious is Bonnevaux, founded by Guy, Archbishop of Vienne, afterwards the Supreme Pontiff, in the year 1117 invited by Guy, Archbishop of Vienne, then Pope Calixtus II called Calixtus II, as is related from the Chronicle of Bonnevaux in these words: "In the year from the Incarnation of the Lord 1117, when the Lord Guy, Legate of the Holy Roman Church, Archbishop of the Church of Vienne, but now a Catholic Pope, was returning from the Council which he had celebrated at the castle of Dijon with an assembly of many Bishops and Abbots and other religious persons, coming to the new monastery, which by an accustomed word was called Cîteaux, he asked the Lord Stephen, Abbot of that place, to build a monastery in his Viennese Archbishopric, in which the monks living under a rule and an Abbot might devoutly pray the mercy of God for themselves and all the Clergy and people committed to them. To whose petition the same Abbot, having set out for Vienne, he erects Bonnevaux with the counsel of the monks committed to him having been communicated, assenting came to Vienne; and by the counsel and help of the aforementioned Lord Pope Calixtus, began to build a monastery in a certain valley, which the same Pope declared should be called Bonnevaux. And it should be known that all the expenses necessary for this work came forth by the providence or administration of the same Pope." So there.

[22] When monasteries were thus beginning to be founded and the Cistercian Order to be spread, Stephen, with the Chapter of Cîteaux having been celebrated, set forth illustrious laws or statutes, (they call them the Charter of Charity)

prescribed for his own. In the general Chapter he publishes statutes, called the Charter of Charity Considering, however (as is read in both Exordia), that these statutes could in no way be firm without the authority of the Apostolic See being consulted, imitating also the example of his predecessor, with the consent of his Abbots and Brethren, he sent to Rome, humbly asking of the Lord Calixtus II, then Pope of the Apostolic See, that he would decree by Apostolic authority that those things which he had established with his fellow-Abbots and Brethren for strengthening the discipline of the monastic Order should be ratified and unshaken. The Supreme Pontiff clemently assenting to his petition, for the confirmation of the Order promulgated a decree, on the 10th day before the Kalends of January, in the 13th Indiction, in the year of the Lord's Incarnation 1119, the first year of his Pontificate. So there. This Charter of Charity contains thirty Chapters, which at the said year in Manrique can be read in chapter 4, where from the manuscript of Clairlieu, chapter 5, this is added: "The venerable Father Stephen, vigilant with sagacity and wonderfully provident, to cut away the shoots of schisms, which, growing up, could stifle the fruit of mutual peace that was to arise, composed excellent laws; and he rightly wished that writing to be called the Charter of Charity, because its whole series breathes only of the things of charity: so that it seems almost nothing else to pursue everywhere than 'Owe no man anything, but to love one another.' approved by Pope Calixtus Which charter, just as it was drawn up by the same Father, and confirmed by the aforesaid Abbots, was also fortified by the authority of the Apostolic seal." So there. The Pontiff's own diploma is had in chapter 7. But what was decreed thereafter by St. Stephen was collected into one after his death; and the same, divided into 87 chapters, the same Manrique published at the year 1134, chapter 6. All which can be seen in him.

CHAPTER V.

The Abbatial burden laid down: illness, death, cult.

[23] When the blessed Father Stephen (as is read in the great Exordium, book 1, chapter 37) had strenuously administered the office committed to him, according to the true rule of the humility of our Lord Jesus Christ; worn out with long old age, so that his eyes grew dim and he could not see, he laid down the pastoral care. There succeeded him therefore a certain unworthy man, The old man lays down the pastoral care named Guy, who, in external gifts, like a whitewashed sepulcher, was not moderately powerful, but inwardly was sordid with the rottenness of vices. When, at the very beginning of his promotion, he was receiving the profession of the Brethren according to the custom, he knew his successor to be unworthy the same servant of God Stephen saw in spirit an unclean spirit coming to him, and entering into his mouth. Scarcely had one month passed, and behold, with the Lord revealing it, his impurity was unveiled, and he accepts another and the spurious planting was soon rooted out from Paradise, which the heavenly Father had not planted; and the most holy man Reynard was substituted.

[24] Sick he lies down With the time drawing near when the old man, with his merited labors, was to be brought into the joy of his Lord, and from the lowest place of poverty, which according to the counsel of the Savior he had chosen in this world, was to ascend to the banquet of the highest Father of the family, he lay down. Certain Brethren, even from the Abbots of his Order (whose number at that time is said to have grown to twenty), gathered to attend with most devout services and prayers the faithful friend and most humble Father returning to his fatherland. But when, now placed in agony, he drew near to death, the Brethren began to speak among themselves, to call so meritorious a man blessed, saying that he could go securely to God, who had made so much fruit in the Church of God in his times. Hearing this, and collecting his spirit as much as he could, in a voice as if rebuking, he said: from humility he does not acknowledge any fruit made by him "What is this that you say? In truth I tell you, that so trembling and anxious do I go to God, as one who has never done anything good. For if there has been any good in me, or if any fruit could come through my littleness, with the grace of God cooperating, I fear and tremble greatly, lest perhaps I have retained the grace in myself less worthily or less humbly." Therefore, armed with this shield of perfect humility, he dies piously which sounded in his mouth and flourished in his heart, he put off the man, and potently repelling all the most wicked darts of the adversary, however fiery, however sulphurous, he passed securely through the aerial storms, and ascended crowned to the gates of Paradise. The sacred remains of his body, near the relics of his predecessor, he is buried with Bl. Alberic were venerably laid, so that as in this life one had been the spirit and one the faith, so also in eternal blessedness the glory might not be different. So far the said Exordium.

[25] The ancient Cistercian tables record that he died in the year 1134, in the year 1134, March 28 on the 28th day of March: on which day Henriquez and Bucelinus in their Menologies refer him, and Saussay in the Gallican Martyrology, whose encomium is this: on which day his memory is celebrated "Likewise on the same day, the deposition of St. Stephen, third Abbot of Cîteaux, a man of conspicuous sanctity, adorned with the grace of all virtues; who, a most fervent emulator of holy poverty, and most eager lover of the desert, having happily completed the warfare of religious profession, after he had enrolled many recruits into the camps of Christ, and among them St. Bernard, the leader of others, rejoicing was called to the prize of heavenly glory: whose blessed memory inscribed in the sacred tables of the Church, shines distinguished among the Nativities of the Saints on the 15th day before the Kalends of May. and April 17 On the present day, April 17, this is read in the Roman Martyrology: 'At Cîteaux in Gaul, of St. Stephen the Abbot, who first inhabited the desert of Cîteaux, and joyfully received St. Bernard coming to him with his companions.'" On the same day he is commonly celebrated in the monastic Martyrologies. Today is seen a sarcophagus at the entrance of the church of Cîteaux, toward the cloister of the Chapter, with this inscription:

"The holy and venerable Fathers, Abbots of the monastery and founders and enlargers of the Cistercian Order, inscription on the sarcophagus are here laid together: Lord Alberic, Lord Stephen, Lord Reynard, Lord Gozowin, Lord Fastradus, etc.; whose happy souls, living to almighty God, may they always be mindful of us."

ON BLESSED EBERHARD,

PROVOST OF MARCHTAL,

OF THE PREMONSTRATENSIAN ORDER IN SWABIA.

IN THE YEAR 1179.

Eberhard, Provost of Marchtal, of the Premonstratensian Order, in Swabia (Bl.)

D. P.

Marchtal, or (as the ancient Teutonic tongue gave it, and a very old manuscript codex has it) Marchtel, situated on the southern bank of the Danube and a village of the same name, which for the distinction of another lower one they call Obermarchtal, above the jutting rock in Upper Swabia, between the Austrian cities of Riedlingen and Ehingen, Site of the monastery is known to have come over to the Premonstratensian Canons' Order in the year of the Lord 1171, and indeed for the following reasons: which, received both from our Annals and from the letters of foundation to be set forth below, and the chronicle for the sake of the first Provost of this our Church, Lord Eberhard, who by the name of sanctity and blessedness, up to the present century of the year 1600, was heard among us his posterity, we have thought it fit to gather, together with his life briefly, to give in public for the glory of God and the ornament of our Premonstratensian Order. So far the Most Reverend Lord Nicholas, Abbot most worthy, in the year 1668, in which these things were being prepared, from which what is here given has been excerpted by Reverend Father George Muglin, Rector of our Augustan College, was asked again to have transcribed what had previously shone forth for us in the Addenda to January 2, concerning Blessed Odino or Ottinus, who, as is the opinion of most, is the brother of this Eberhard; and since they had been sent by Reverend Father Daniel Feldner, Confessor of the Bishop of Constance, they were thought to have perished. He did abundantly what we were asking, for he sent not only the same things (as appeared when the earlier were afterwards found), but also augmented by some not useless memories, and illustrated by learned Annotations; whose outstanding favor we gladly acknowledge, and proclaim for the stimulation of others. Besides the appellation of Blessed, constant and perpetual, and the elevation and translation of the sacred body of which below, nothing is done at Marchtal of those things which are usually done to Saints or Blessed, let alone that he has a cult diffused through the whole Order. Yet his image, such as are wont to be of the Blessed, the Most Reverend Lord Abbot John Engler Title of Blessed with image had engraved in copper, and publicized dedicated to the Most Illustrious Prince John, Bishop of Constance: which, had it come into the hands of the Most Distinguished Lord Chrysostom van der Sterre, Abbot of Antwerp, who wrote the Natales Sanctorum of the most Bright Premonstratensian Order, together with the above-cited and below-proposed records, would doubtless have given him a place among the Blessed of his Order. We, although in this kind we are more abstinent, especially concerning the professors of certain Orders, which we know to have more liberally given to very many not only the appellation but also the cult of Saints and Blessed, so that unless there be some present and public veneration, we do not receive all those whom they in some way call Blessed, have nonetheless thought that something should be granted to the supreme and almost excessive modesty of the ancient Premonstratensians in this regard, lest from those few whom tradition received from our elders constantly proclaims Blessed, especially those whose bodies have been more religiously placed and elevated from the common earth more than the rest, we should withhold the title of Blessed, and defraud posterity of the records submitted concerning them.

ACTS

from the Marchtal Manuscripts.

Eberhard, Provost of Marchtal, of the Premonstratensian Order, in Swabia (Bl.)

FROM MANUSCRIPTS.

[1] The monastery of Marchtal, around the year of the Lord 1000, certain Dukes of Swabia, dwelling on the neighboring mountain of ^a Altemburg, founded or restored, Marchtal deserted by secular canons and handed over to seven secular canons living under a Provost. But when in the course of time the seven prebends, founded for as many canons, had come into the hands also of secular men, because the canons, preferring fatter cattle to lean ones, and themselves living more lavishly on the incomes of the cathedrals, were maintaining their kinsmen from the people of Marchtal, it came to pass that in the course of time the divine worship in that place plainly lay prostrate. This greatly grieved the most noble woman Elisabeth, daughter of Rudolph, most powerful Count of Bregenz. ^b Since she had married Hugh, most powerful Count Palatine of Tübingen, at the request of his wife Elisabeth to whom by inheritance Marchtal and with it some of the aforesaid prebends had come, she was striking her husband with assiduous prayers, that he would confer the place consecrated to divine worship, but which was now for a long time neglected, upon some religious men, who would there, assiduous in divine praises, gather what was scattered and preserve what was gathered. To this petition Hugh at last kindly assenting, and considering that the Premonstratensian Order had in a short time much advanced before God and men, offered the aforesaid church, with certain possessions, to the church of Rot, asking that they should propagate the Order there, even as this was demanded from him by the gratitude which he owed to God for the victory obtained against enemies; ^c as he professed in letters both private and public given to this effect.

[2] Hugh, Count of Tübingen "To the Brethren in Christ most beloved to him, Ottenus the Provost and the Convent of the Monastery of Rot, Hugh Count Palatine of Tübingen, greeting and to

aspire to his good pleasures. Since we, by the help of divine grace, have brought back the most longed-for victory over our enemies, who had hemmed us and our land in with a military siege, and by our letters have made known to you the will of our desire, that for the praise and honor of the name of him who granted us to triumph over our enemies, from the bosom of your monastery, men certainly famous in religion and followers of virtue, we wished, with God granting, to build and found a monastery in the Premonstratensian Order; and we have found you ready and prepared for the accomplishment of this work, yet on this condition, that to the convent placed in the place of Marchtal, which came to us by right and title of ownership from our parents, he transfers it to the Premonstratensian Order in which the monastery was collapsed and empty, and in which we intend to found and build a monastery anew, we should confer competent rents and liberties necessary to the place and the Order, and that for the greater glory and advancement of the monastery itself, we should renounce every right of ours by whatever name called. We, considering that your desire would be consonant with reason, and that Brother Eberhard the Provost, whom you set over our new plantation as Pastor, with the addition to him of a company of Religious Clerics taken up from your congregation, with the sweet fame of a good life and excellent discretion, represents himself to earthly men as it were an angel: To the honor of St. Peter, Prince of the Apostles, Patron of the aforesaid monastery of Marchtal, we designate and have designated the Church at Bilningen with every right as a special dowry of the monastery, likewise the Parish Church in the very village of Marchtal, with the Church in Wachingen and Ambra, with every right which belonged to us, and seemed to belong, with most free right with the universal dowry of the same churches; also the fishery in the river Danube flowing past the monastery itself from Nuinburch to Hohenwarth, and other things which the privilege of foundation specifically contains, for the daily uses and expenses of those serving God in the aforesaid monastery, we have given and give: renouncing, for ourselves and for all our heirs, every right and exaction, every demand and exception, every advocacy and service of temporal convenience, which in the aforesaid monastery and in all the aforesaid things belongs to us, belonged, and seemed to belong; protesting that we, purely, simply, and precisely, for the honor of God and reverence of St. Peter, have resigned all these things, and have liberally renounced every right of ours, reserving to ourselves only the name of Founder. Moreover, if any of our ministerials, or plebeian men, to the oft-named monastery of Marchtal shall wish freely, or with the price received, to confer and donate anything, in remission of their sins or for a better exchange, let him know that the fullness of our permission and authority has been conferred on him by these presents. Given and done at Lustenau in the year of the Lord 1171, on the 7th day before the Ides of July, in the 14th Indiction. And that these things may remain more firm, we have caused the present little charter thereupon to be written, and fortified with the strength of our seal.

[3] "In the name of the holy and Individual Trinity. We wish it known to all, and he lavishly endows it with attributed estates both present and future, how I, Hugh, Count Palatine of Tübingen, with my beloved wife Elisabeth and our sons, for the remedy of our souls, of our successors, and of our parents, give in perpetual ownership to God and to his holy Mother Mary, and chiefly to St. Peter, Prince of the Apostles, and to the other Saints whose Relics are contained there, and to the Fathers there serving the Lord under the rule of Blessed Augustine in the Premonstratensian Order, the Church in Marchtal with all things pertaining to it, namely, hides, tithes, courtyards, buildings, slaves of both sexes, lands cultivated and uncultivated, meadows, pastures, forests, waters, watercourses, mills, roads and pathless places, outlets and incomes, things sought and to be acquired; and also four churches—one in the very village of Marchtal, the parish one; the second in the village of Bilringen with all things pertaining to it; the third in the village of Wachingen with all things duly pertaining to it; the fourth also in the village of Ambra with its tithes, and the other things belonging to it—also a prebend obtained for 50 marks. The estate also in Schalstetten, and the little village in Bettenkofenck, we confirm and give by these presents; adding that all the things written and named above we liberally bestow on the aforesaid monastery, reserving to ourselves and our heirs no lordship or right or name of advocacy in any way; but whatever lordship or right in these aforementioned things belongs to us or seemed to belong, we purely for God resign, and by the present instrument we profess to have renounced in every way. These things were done at Tübingen in the year of the Incarnation of the Lord 1171, in the 14th ^d Indiction, with Alexander III, the Pope, happily governing the Roman Church, with the most glorious Emperor Frederick reigning, with Otto the Bishop ruling the See of Constance, with those present fortified eternally by our seal."

[4] The first prelate, Lord Eberhard, was therefore established there, Under Provost Eberhard who is known to have sprung from the noble lineage of Wolfegg. Leaving behind many riches in the world (for he had been a powerful and wealthy Archdeacon), he had already for many years been joined to the men of Rot, both in habit and in most holy conduct: who, following the examples of the pious father Ottenus, in all things led a laudable life, shining with obedience, charity, humility, and the other virtues; whence, conquered by the prayers of many, and especially the obedience due to Ottenus of good memory, since he could not only preside but also profit, he first, as has been said, undertook to rule the Church of Marchtal, together with twelve persons, Clerics and Lay Converses. Entering it, he freely possessed the promised possessions; he presided over and profited our church well, whence he amply merited the Founder's favor, so that he gave other letters to him and his convent ^e.

[5] In the year of the Lord 1179, ^f seized by a most grave infirmity, with all integrity of sense, full of the Holy Spirit, on the 15th day before the Kalends of May, he rested in the Lord; for, as St. Augustine says, Whose body in the year 1179 he could not die badly who had so well lived: and he was buried in the porch in a certain sarcophagus, according to the opportunity of the time and place. For the rest, six years having passed, when Ulric, successor of Bl. Eberhard of good memory, also died on the 4th day before the Kalends of March, and wished to be enclosed in the same sarcophagus with his predecessor by the Brethren, when the sarcophagus was opened, the body of Bl. Eberhard of good memory was found filled with a sweet odor; moreover his right hand, with which the true priest of Christ was wont to consecrate the Body of the Lord and to bless the people subject to him, with the three first fingers raised up, and the others drawn back into the palm, appeared; as though to the sons standing by, astonished also at this miracle, Body incorrupt he might soothe with paternal blessing the grief for the lost father. Further, the body of this holy Father (whom the founder Hugh did not hesitate to call a heavenly Angel, and bade his most saddened sons to be most secure over the death of their sweetest father, and to resume due consolation, and to trust in the rewarder of all goods, certain that for the religious life which he had led in this world, Translated to the oratory of St. John in 1204 being beloved by God and men, he would receive an unfading crown), was translated from the porch to the Oratory of St. John the Baptist, in the year of the Lord 1204, on the Ides of April, in the presence of the Admirable and Reverend Lords, the most distinguished Prelates: Herman, Abbot of Zwiefalten; the Provosts of Rot, Reichenau, Roggenburg; and of the brothers Clerics with their Dean, and many others both of the Clergy and Laity.

ANNOTATIONS.

ON BLESSED RUDOLPH THE BOY

SLAIN BY THE JEWS AT BERN IN SWITZERLAND.

AROUND THE YEAR 1287.

Rudolph, a boy slain by the Jews, at Bern in Switzerland (Bl.)

BY G. H.

Three young boys slain by the Jews in hatred of the Christian religion are celebrated in these days: of whom the first, named Werner, died at Wesel on the Rhine in the diocese of Trier in the year 1287, on April 19, on which we treat the Acts of his martyrdom at length. The second, according to Albertus, died in Poland around the 20th, in the year 1598. The third, in the same year 1287 as the first, or the following, was killed at Bern in Switzerland on this April 17, and he is called Rudolph, of whom we now treat. Peter Canisius of the Society of Jesus, Name inserted in the Calendar a man famous for outstanding learning and sanctity, among other lucubrations published a Martyrology in the German tongue printed at Dillingen in 1562 and 1573, with a Kalendar prefixed, in which on each day almost one Saint is proposed for public veneration, and this on April 17 is Rudolph the Martyr of Bern, on April 19 Werner the Martyr of Wesel. And the Martyrology of Canisius Rudolph is celebrated there in these words: "Likewise at Bern, of the holy boy Rudolph, who, crowned with martyrdom by the impious Jews, shone with very many miracles."

[2] of Ferrarius Following Canisius's example, Ferrarius begins this day with this Saint in his general Catalogue of Saints who are not inscribed in the Roman Martyrology, and has this: "At Verona in Switzerland, of St. Rudolph the Martyr." Where he calls "Verona" what by others is called Bern, the most powerful city among the Swiss cantons, but now deformed by heresy. Peter Cratepolius, in his treatise on the Saints of Germany, printed at Cologne in 1592, hands down this about our Martyr: "St. Rudolph the Martyr, a young man, and of Cratepolius whom the impious Jews killed for the Catholic religion, in the year of the Lord 1287. He rests at Bern in Switzerland." The same year of martyrdom was noted by Peter Canisius in the margin and by Ferrarius in the Notes; and it is asserted that by others he is referred to the following day, on which day in the monastic Martyrologies is referred some Rudolph, but a monk of the Church of Fulda, of whom we treat in the same place among the Passed Over.

[3] Acts from the Bern Chronicles offered by Murer Henry Murer, a Carthusian of Lucerne, in his Holy Helvetia published in German in the year 1648, offers some encomium on Blessed Rudolph the boy and Martyr, on page 299, and besides the already mentioned Martyrology of Canisius, cites a manuscript Chronicle of Bern extending to the year 1440, and another more recent Chronicle printed at Bern in 1627 by Michael Stettber, from which, saving the Catholic religion, he excerpted some things; and in chapter 1 he treats of the perfidy of the Jews, and their hatred against Christ and Christians, and their cruelty in killing Christian boys, and then in chapters 2 and 3 he proceeds thus.

[4] When Honorius IV the Pope presided over the Roman Church, and Rudolph I governed the Roman Empire, and the city of Bern had stood for 100 years from its founding, the Jews, of whom very many lived in that city, He is cruelly killed poured forth their innate envy and cruel hatred against Christian blood, when in the year 1288 at Bern they secretly carried off a boy by name Rudolph, and led into the house of a certain rich Jew in the cellar or underground room, having tortured him with many torments, they butchered him, and in hatred of Christ crowned him with martyrdom. But the innocent blood shed demanded vengeance from God, so that the cruel deed itself, although the cruel robber and murderer had applied every effort that it might be concealed, nevertheless at once became openly known. Therefore the body, disfigured with wounds and dead, was found, and taken up by his own with the greatest feeling of their souls. Then Rudolph, in the council of Priests and other wise men of Bern, He is honorably buried was judged to be an innocent boy and true Martyr of God, was carried into the principal church, and buried near the altar of the Most Holy Cross: which altar was afterwards called the altar of St. Rudolph, because of the many miracles performed for old and young, men and women; He shines with miracles by which almighty God manifested to all how grateful and acceptable to his divine mercy had been this innocent boy and his martyr.

[5] But after the said murder had become known and perceived, the Jews, guilty and accomplices of so great a crime, With the Jews either killed or driven into exile were arrested by order of the Senators of the city; the chief authors were set upon the wheel and according to their merit handed over to death; the rest, because they had knowledge of this crime and had consented to it, were driven into exile; and by order of the Senators it was decreed that no Jews thereafter should be admitted into the city of Bern, because of the aforesaid murder and several other urgent reasons. Afterwards, in the year 1440, the said parish church was destroyed, The body placed on the altar in 1440 and another much larger and more beautiful built: at which time the body of this Martyr was exhumed, placed in a leaden tomb, and enclosed in the altar of the Most Holy Cross; which was held in the highest veneration, not only by the citizens but by others living far from there, who used to visit it with great devotion and no less fruit. But when, in the year 1528, the orthodox Catholic faith was abolished, but in the year 1528 committed to the earth by heretics and nefarious heresy introduced, altars were cast down, images destroyed, and sacred ornaments taken away; and then the sacred body of this Martyr, with its leaden coffin, was committed to the earth.

[6] As to why nefarious men commit these slaughters of children, various causes are alleged. Various causes for which Jews seek out the blood of children Antonius Bonfinius in his History of Hungary, Decade 5, book 3, writes thus of them: "When from the elders they extracted by the torment of tortures the causes of committing so great a crime, they found that there were four, by which at Tirnau then, and often elsewhere in other regions, the Jews had bound themselves to this crime. First, that thus they were persuaded by the authority of their elders, that the blood of a Christian man, applied to the foreskins in circumcision, was a suitable remedy for staunching blood. Second, that the same, given in food, they esteemed to have great power in generating love among themselves. Third, that since men and women equally among them suffer from menstrual flux, they had experienced the blood of a Christian man drunk to be a suitable medicine for that disease. Fourth, that they might execute an ancient but secret decree among themselves, by which by daily sacrifices in some region they are compelled to offer to God the blood of a Christian: whereby they said that it came about that in that year the lot had fallen to the Jews of Tirnau." Thomas of Cantimpré, book 2, chapter 29, article 23, says: "It is most certainly established that every year in each province they cast lots, which city or town shall hand over Christian blood to other cities." And then he signifies that it is applied as a remedy against the flux of blood; that from the curse of the parents the vein of this crime still runs in the children through the stain of blood: that by this inappropriately flowing the impious offspring should be inexpiably tortured, until one should penitently recognize themselves guilty of the blood of Christ, and be healed. And he adds: "Moreover, I have heard a certain most learned one of the Jews, converted to the faith in our times, say, that a certain almost-prophet of theirs had prophesied to the Jews at the end of his life, saying: 'Most certainly know this: in no way can you be healed of that most shameful torment which you suffer, except by Christian blood alone.' Which word the blind and impious Jews always snatching up, introduced the shedding of Christian blood every year in every province, that by such blood they might recover." So far Cantimpré. Others add other causes, or rather inventions of a most wicked nation, to fit the superstitious minds of their own for committing the crime more easily, and to disguise the injury to the Christian name and the cruel hatred under the pretense of some necessity and utility; for example, that they deny that without that blood Hebrew mothers, suffering the most difficult labors, can successfully give birth.

[7] Further examples of the same cruelty through Germany in other years also If more examples are sought, let them be read which on March 25 we bring forth before the Passion of William of Norwich. But what need is there of foreign examples, when Germany alone supplies many? For on the same day June 29, on which in the year 1255 at Lincoln St. Hugh suffered, St. Henry also suffered at Weissenburg in Alsace in the year 1220, whose tomb is still said to be visible in the middle of the church there, and the history of the Passion to be had; therefore we gladly mention him here, that a copy of the aforesaid history may come to us from him who possesses it, or may be indicated by others who know where it is, by what means it may be obtained. There are also mentioned by our Bolland in a certain little commentary some Anonymi near Fulda on the borders of Franconia and Hesse killed in the year 1236, whose bodies were translated to Haguenau. Likewise a seven-year-old girl at Forchheim in the diocese of Bamberg in Franconia in 1261, and in 1286 an anonymous boy at Munich in Bavaria, whom Stero mentions at the year 1288; and another nine-year-old boy in 1292 at Constance in Swabia, then in 1345 in Henry concerning whom the Colmar Annals published by Urstisius. We mention these now, that if anyone knows anything of their cult and of the day of their Passion or annual commemoration, he may have the kindness to inform us. I would say the same of St. Henry, concerning whom Rader in Holy Bavaria confesses that he has read nothing about his being killed at Munich around the year 1345, except in Aventinus; and not even observing how ineptly he recorded the note of time: "the 6th day before the Kalends of June, after the ascension of Christ into heaven, on the Sabbath day." Perhaps Aventinus read "the 6th day before the Kalends of June" and "the year 1346," when Easter was celebrated on April 16.

[8] Let there be added to these three from Thuringia, Bohemia, Hungary. Of the first writes Siffrid, a priest of Meissen, in his Epitome which is had, mutilated at the beginning and beginning from the year 458, among the German writers collected and published by Pistorius, and ends with the year 1307. Siffrid writes this of Conrad the Martyr: "In the year 1303 the perfidious Jews, and in 1307 in the boy Conrad accustomed to the shedding of Christian blood, took a certain clever school boy, by name Conrad, son of a certain Knight in the city of Weissensee in Thuringia, and afflicting him with many torments, and with all his nerves and veins cut drawing out all his blood, before the feast of Easter cruelly killed him. But almighty God, who is glorious in his Saints, did not suffer the slaughter of the innocent boy to be concealed, and destroyed the murderers, and adorned the martyrdom of the innocent with many miracles. For when the said Jews secretly

led him through several places of Thuringia for burial, they could by no means hide him, God so disposing. Therefore bringing him back to the aforesaid city of Weissensee, they hanged him in a certain vineyard. At last, when so cruel a murder was betrayed and the truth of the matter discovered, the soldiers leaping forth from the castle and the citizens of the same city and the rest of the common people, together with Margrave Frederick, son of Albert Landgrave of Thuringia, killed them in troops as they resisted."

[9] So Siffrid. Concerning the second, but anonymous, John Dubravius speaks toward the end of book 18 of the Bohemian History, in matters done in the year 1305 or the following: "On the sacred day of the Preparation Good Friday, the Jews committed a most atrocious crime against a Christian man. Namely, dragged to a hidden place, they suspended him naked on a cross; and the bystanders, one spitting on him, another beating him with rods, others finally representing all those things which once Christ suffered from that most savage and most impious nation. This butchery of the Jews, to which nothing can be added in cruelty and hatred toward Christians, the people of Prague avenged with as much cruelty as they could, even with new punishments devised, and set up a monument to the new Martyr from the spoils of the Jews." and in 1494 in a certain Hungarian Concerning the third, Bonfinius testifies in this manner in the same book and chapter: "In the year 1494," he says, "the Jews, a well-born young man, secretly seized at Tirnau in Hungary and led into a neighboring house, suddenly blocking his throat, miserably strangled him, and with his veins opened, while he was gradually and with sobs breathing out his life, partly drank his blood, partly kept it for others; and the body, dissected limb by limb, they buried limb by limb in the ground." Whether these have any cult in their own places, we cannot say; we give an occasion for inquiry to others, who, stirred by this indication, will perhaps deign to instruct us or our successors more fully.

ON BLESSED CLARA GAMBACORTA

OF THE ORDER OF ST. DOMINIC, AT PISA IN TUSCANY.

IN THE YEAR 1419.

Clara Gambacorta, of the Order of St. Dominic, at Pisa in Tuscany (Bl.)

D. P.

The Gambacorti family, very noble among the Pisans, in the 14th century raised up a twin torch to both sexes; perhaps the great-niece of Peter, founder of the Jeromites by whose splendor being excited, both men on the one side and women on the other followed the purpose of a more austere life. For the Hieronymite Congregation of Hermits, which, according to Maurolycus in his Ocean of Religions, folio 345, was divided into forty-six convents, refers its beginning to Peter Gambacorta, whence also it retains the name, so that it is called the Hermits of St. Jerome and Blessed Peter of Pisa, and is thus distinguished from another similar congregation called the Hermits of St. Jerome of Fiesole. But the occasion and example for bringing the Regular Observance back into the Order of St. Dominic was given principally by Bl. Clara Gambacorta, perhaps the great-niece of this Peter himself by his brother; for this Peter, after living first a solitary life in the deserts of Umbria and Tuscany, with some companions of the same life gathered, ended his life at Montebello not far from Urbino in the year 1340, as Ughelli writes, volume 3 of Italia Sacra, col. 544, twenty-two years before Clara was born of another Peter, afterwards Lord of Pisa, whom you can conjecture was thus named after his uncle.

[2] At Pisa she is venerated as Blessed This one, although called Blessed, whether however at Venice where he died, or elsewhere in his Order, he has or has had any cult customarily rendered to the Blessed, we are hitherto ignorant. Concerning Clara, what is read in Seraphinus and Silvanus Razzi, in the books on the Saints and Blessed of the Dominican Order and of Tuscany, concerning the elevation of her body above the altar, and the veneration of her tongue miraculously incorrupt, and the continued miracles, did not allow room for doubt. Therefore we took pains to have the life described, as it was said to be preserved at Pisa among the Reverend Mothers of the convent of St. Dominic founded by Clara, in the Italian tongue in an old codex; which we obtained through the intercession of a most friendly and most learned man, Lord Antonio Magliabechi, where we here translate into Latin a Life written by a contemporary and through the diligence of the most noble knight Lord Francis Maria Ceffini. The author seems to be some contemporary nun, since at number 21 she cites her own experience, such as could not have been had except by a domestic one; indeed she also uses the plural, as if speaking for the whole convent. In the same way speak those by whom the twin Appendices to this Life were written: with a triple appendix which however do not fully exist in that Pisan codex; for two places make this certain, numbers 24 and 27, promising certain things to be said below, of which now nothing is found. We add a third appendix from the Razzi, on the glory of Bl. Clara revealed to various persons; in which mention is also made of several miracles written and signed by the hand of a public Notary, which, just as the whole original context of the Life, were either consumed, along with other records of the monastery, by the injury of the place in which they were kept, or were lost by the carelessness of the nuns who too easily entrusted this treasure to others. If, however, it should happen afterwards that these are still found, we ask that they be sent to us, to be used in a future supplement to the work.

[3] Clara betrothed to a man while yet a minor The compendium of her Life from Razzi, Michael Pio translated in book 3 on the Illustrious Persons of the Dominican Order, §6, which Abraham Bzovius in his Annals for the year 1420 §31 made Latin. Arthur a Monasterio in the Sacred Gynaeceum copied Bzovius; all of whom, one after another, write that she was betrothed in the 7th year of her age, and handed over to her husband in the 12th. That she was thus betrothed is clear from the Life; that she was led into the bridegroom's house, and was there under the power of her future mother-in-law from the 12th year of her age, and received the news of the bridegroom's death within three years, we know from the same place. Nowhere does the Life call him husband, nowhere does it mention a contracted, let alone consummated, marriage; and the title of the Life sent to us expressly calls Clara a Virgin. Therefore we also shall retain that title the more willingly, she seems never to have been handed over since the bridegroom, having died outside Pisa, can seem to have lived abroad while the betrothed was growing up; God so ordering, that perhaps he himself also, weaker in body, had to be kept from conjugal embrace until his health was strengthened. And so the marriage pacts served for the preservation of her virginity; which, had they not been contracted while she was yet a minor, could hardly have been guarded, that she should not in the first years of puberty be given in marriage by her father.

[4] Clara is said to have died, both in our manuscript and by both Razzi, on Monday of Easter week on April 17 of the year 1420. She died April 17, 1419 I could have suspected that 1430 ought to have been written, when Easter fell on April 16; but against this suspicion was the span of 57 and 37 years, which she spent in life and in the monastery. For of the 57 which she spent in life, the beginning must be drawn from the year 1362, since she was in her seventh year of age when her father obtained the lordship of Pisa in the year 1369. To us wavering in these things Ceffini came to the rescue, and taught that the Pisans, because they established the beginning of counting the year from the very day of the Incarnation, used to anticipate by nine whole months the Era commonly now used, which begins from the 1st of January. For thus what to us is the year 1419 from January to January, began to be called 1420 by them, from March 25 or at least from the preceding Easter. This doctrine of Ceffini was afterwards confirmed to us by evident testimony in the Brief Pisan Chronicle, extending from the year 1101 to 1268, published in the third place among the Pisan Chronicles by Ughelli in volume 3 of Italia Sacra, where at col. 895 it is said that "King Conrad II, formerly of another King Conrad, entered the Pisan city when he first came from Germany, in 1269, in the 11th Indiction, on Holy Saturday, on the 7th day of April entering." The 11th Indiction and Holy Saturday concurring with April 7 indicate our year 1268; and yet here is counted 69, with respect to the Incarnation itself, which preceded the Lord's Circumcision, from which we begin, by nine months.

[5] Further, since this manner of counting the years, not from the Nativity or Circumcision of Christ, but from his Incarnation, which is the invention of Dionysius the Small, and which as to the matter is abolished, though as to the name persists with most people, was once common to all Tuscany, or at least to several cities in it, there appears the solution of the knot, which so entangled us in March concerning the Acts of Bl. Ambrose of Siena, that we defined him to have died in the year 1287, although from this it would follow that Pope Honorius IV survived the Blessed by only 15 days, which style the Sienese also kept and yet before his death had commanded that the Life of the Blessed be written. For it appears that the public instruments of Notaries, drawn up a few months after the death of the blessed man, namely in the month of May and the following, which led us into the error, have the year 1287 noted because the Sienese began it from the Incarnation, that is, nine months earlier than is commonly now done, beginning from Easter of the common year 1286, or from April 14. It appears also that the annual feast of the same Bl. Ambrose was not fixed on the Friday before Passion Sunday because his burial or deposition fell on such a day, since it fell on Thursday of the third week of Lent; but because on such Friday fell the first anniversary of the already said deposition, when by the concession of Pope Honorius, who survived the Blessed by a full year and fifteen days, the feast was celebrated for the first time. Finally, the reason is clear why those four Friars, who by command of the Pontiff compiled the Life to be presented in the Roman Curia, following the style of the same Curia, which begins the year where the Pisans and Sienese finished it, wrote that Bl. Ambrose died in the year 1285. We wish that these things, changed and corrected, be applied to what we wrote in the Preliminary Commentary and Notes to the Acts, as well as in the Treatise on the Posthumous Glory of the oft-named Blessed, on the supposition of the year 1287. We noted a similar correction to be made on March 20, treating on April 14 of St. Benedict of Avignon.

LIFE By a Contemporary Nun.

From the Italian Manuscript of the Monastery of St. Dominic at Pisa.

Clara Gambacorta, of the Order of St. Dominic, at Pisa in Tuscany (Bl.)

Author contemporary from an Italian manuscript.

PROLOGUE.

[1] Since the world has been now brought almost to its last times, concerning which it is read to have been prophesied that, with iniquity abounding, charity should grow cold; and few are found walking along the narrow path, To stir up languishing piety by which one goes to life, most wandering from it and holding the broad way of sinners; it seems to have been given over to oblivion by all, the inescapable necessity of dying, and the eternity of the reward promised by God. Matt. 27:12 Hence it is that, although the human race is chastised with various afflictions, yet for the greater part men, deprived of the true light, stick in the rough places of sins and the vanity of their desires, by which as if dead they rot away; but few are found who, recognizing their danger, run back to the fount of piety, Jesus

Christ, namely, always calling us and kindly inviting and graciously receiving us, and not only pardoning great sins, but also heaping with a copious flow of his gifts and graces those who seek him in truth and desire to please him alone.

[2] Things being thus, a new light was born to the world, Blessed Clara was given by God no less bright (clara) in deeds than in name—the venerable Mother Blessed Clara, I say, Prioress and Founder of the Monastery of St. Dominic, under the rule of the Preachers, at Pisa, situated at the head of the street named after St. Julius; in which monastery she led her life and ended it with a glorious death; as will in part be given to be understood by this little book, in which I have proposed to collect a few things out of the many which made her life and death wonderful. With what fidelity her life was written For I shall relate here only those things which I either saw with my own eyes, or heard from witnesses most worthy of credit, who had been with her from her earliest infancy; and that with no other purpose than to somehow pave the way for another who may write her life more fully, by tasting something from each point, as will appear from the following chapters.

INDEX OF CHAPTERS.

CHAPTER I.

The holy childhood and adolescence of Bl. Clara: flight into the monastery after the death of her betrothed.

[3] By her father, governor of Pisa There was a certain man at Pisa, Peter Gambacorta by name, who, on account of state business for a long time absent from the city, at last returned there around the year of the Lord 1369, and being made Captain and defender of the city and county, for about twenty-four years administered the Pisan republic. ^a To him, besides sons, there was also a daughter, to whom baptized in Christian rite the name ^b Thora was given. She was in her seventh year when her father returned to his country, with the greatest joy and applause of the whole city; who, to increase the common joy, as a most certain pledge of peace and love between himself and his citizens, betrothed the aforesaid daughter to a most noble young man of Pisa, called Simon de Massa, very wealthy and famous. The girl herself was most gracious, at seven she is betrothed to a noble youth of a prompt and lively wit, yet at that tender age so devoted to the exercises of religion and devotion, that she put all her zeal in them, and applied herself to frequent prayer and fasts. And yet she afterwards confessed that fasting was very grievous to her, she fasts severely so that sometimes scarcely enduring the torments of an empty stomach, she would lean heavily on some bench, pressing its corner against her breast, she would constrict the orifice of her growling stomach, and so beat down the sense of hunger with the sense of sharper pain. She was also then much occupied in reading pious books, and thus reached the twelfth year of her age.

Chapter II.

[4] When she had become twelve years old, beyond what that age bears, she appeared divinely illuminated and prevented; and she burned with such fervor of charity, at twelve she desires Christ alone as her bridegroom that the sense of most tender piety and of tears, with which she seasoned her prayers, was altogether wonderful. And since she was held by the desire of the heavenly Bridegroom alone, esteeming an earthly bridegroom as nothing, she had taken on the custom, whenever she prayed before the Crucifix or adored the Sacrament raised at Mass, to say with the most ardent sigh: "My Lord God, I want no other bridegroom than you": and as an external testimony of this her will, she drew off her finger the betrothal ring, as if renouncing her earthly bridegroom, since she esteemed as nothing any dignity or earthly wealth and possessions; and therefore she was so lavish in alms that her mother-in-law began to guard against her by locking the chests; and often said to her: "Truly I see you are about to give away everything." But she, fervent and devout, took care to please only God, she is generous to the poor and by what means she could to invite her companions to his love and worship. Therefore she often gathered flocks of young girls, and making them sit around her, read to them something from some pious book; and thus, excited to piety, she devotes herself to piety with her contemporaries now she bade them sing with her the praises of God, now on bent knees to say the Rosary or other prayers; nor did she know any other exercise than that by which her devotion toward God was inflamed; she did not frequent other places than where she hoped for spiritual profit.

[5] she clothes herself with a hair shirt She macerated her tender flesh with a hair shirt, and when it was necessary for her, according to the decency of her state, to use more elegant dress, she hid beneath it the habit that would please only divine eyes, rendering in this way the things that are Caesar's to Caesar, and the things that are God's to God. It happened once that one of her brothers, seeing her in a new and precious tunic, jokingly said: "O beautiful garment! How well would a hair shirt go under it for you!" which she, as said by one ignorant of the matter, she tames her appetite receiving with a sweet laugh, cautiously dissembled what was in fact the case. She had imposed upon herself such strict laws of fasting and abstinence, that she did not indulge herself in the eating of even one apple, although she was by nature fond of fruits, and their abundance sharpened her appetite; which nevertheless she restrained, counting every labor light, out of desire of pleasing her Creator. She was also of such great charity and compassion toward her neighbor, especially toward the poor sick, that she would have done nothing more gladly than to visit each one and to serve them, if her childhood had permitted it; for she had not yet passed the fourteenth year of her age, and so her capacity was not equal to her charity.

[6] There were then living at Pisa several devout women: among whom one of more advanced age, And by the example of others called Donna Vannuccia, had her niece in her house, a most devout one and clothed in the habit of St. Francis. With them in the same house lived another, named Donna Margarita, married to a certain Don Stephen, a very spiritual man of the best reputation; but the husband of Vannuccia herself, an old man, was so constricted by arthritic disease that he could not rise from his bed, and seemed to have all his bones out of their places. But as if this were little or no matter for exercising charity, the aforementioned women had received into their house a woman She serves a putrefying woman afflicted with such a horrible disease that, with her face entirely eaten away, no form of eyes any longer appeared, and from her putrefying cheeks worms gushed forth. When they ministered to her for the love of God most obligingly, and Thora cultivated their friendship more earnestly, she herself also began to visit the same sick woman frequently, and to minister to her with her own hands, to wipe away the pus, and to suffer with her from her soul, so much so that she even laid her own face upon her horrible face, as if desiring to transfer her pains upon herself; and she took pleasure in such services more than other girls in girlish games.

[7] She had already completed her fifteenth year, when she fell into a grave illness, at the very time when her bridegroom, ^c absent from Pisa, was also held by illness: at fifteen, widowed from her bridegroom her father therefore brought her home sick, and when he had died in the meantime, before she had recovered, and none of the household dared to announce it to her, the father himself came to console his daughter: but Thora anticipated his speech, saying that she suspected her bridegroom was dead, because she had heard the bells ringing more than usual; and she added: "I am altogether content with all God's will, let him be blessed in all things." But after she was restored to health, she saw herself freed from the bonds of the world, and began to serve her heavenly Bridegroom much more fervently than before; to whom to serve, as she knew very well, is to reign.

Chapter III.

[8] The joyful girl, therefore, when she saw the opportunity offered to her, she cuts her hair, despising the world of that which she had always so greatly desired, to join herself intimately to her Creator, cut off her own hair, and in all other things seeking every kind of abjection, began to do many things before her household which showed some weakness of a deranged brain, to those who knew how she had always conducted herself prudently and wisely: concerning which, when she was reproached by her brothers' wives, she replied scornfully and as if caring nothing for these things, that she wished to live for her own benefit. But her father and brothers, attributing these things rather to childish simplicity than to foolishness, nor to other nuptials were considering plans for arranging other marriages for her; not a little troublesome to her for this reason with flatteries and threats. But she, as a true handmaid of Christ, was moved neither by threats nor flatteries, but seized the shield of prayer, persisted in pious works, and openly distributed as many alms as she could, but secretly spent all that she had, even to her very clothes. Her mother often reproved her, denying that such nakedness and neglect of fitting dress became her family, and admonishing her of honesty and modesty; but she, a docile disciple of her Master Christ, esteemed such modesty as nothing, and answered that she was sufficiently clothed. Nor can she be led to more elegant dress And her mother, irritated by such answers, treated her daughter harshly and inclemently; but she, counting as nothing her mother's severity and flatteries, advanced from virtue to virtue, ever more fervent in the love of her beloved Bridegroom, whom she preferred to all created things.

Chapter IV.

[9] This beloved spouse of God used very familiarly a certain chambermaid of hers, and trusting her much, she sent her secretly to the monastery of St. Martin, ^d of the Order of St. Clare: she betakes herself to the convent of St. Martin and through her mediation, having been received into the Order secretly, she also obtained the reception of her go-between, as one for whom it was not advisable to return home without her Lady, after having performed such service for her. Both therefore betook themselves thither at a convenient time, and received with great joy by those nuns, they were clothed with the sacred habit among the usual ceremonies; and Thora thereafter, as she had asked, was called Sister Clara. It remained that her parents, ignorant of everything, should be informed of what had been done. His father grieves when the thing is understood Two Friars Minor undertook this task, and finding the father walking in the ^e Hall, they laid the whole matter before him. Such an unexpected message stunned the man and affected him so, that as if set beside himself by the vehemence of grief, he did not cease to repeat these words: "So we have lost her, so we have let her go." Since the aforesaid Fathers saw that there was no place for counsel or consolation with one so disturbed, they at once withdrew from his sight.

[10] One of his daughters-in-law noted the very vehement grief of her father-in-law, and ignorant of the cause of such affliction, The brothers rush to violence when she only heard him lamenting her as lost, supposed that news had been brought of the loss of some stronger fortress which thus disturbed the man; yet she did not dare to ask what loss he was lamenting. Therefore she sent someone to call one of Peter's sons, of whom the eldest, Andrew, coming at once, asked the aforesaid sister-in-law of his, ^f named Thomassia, what had happened. She on the contrary asks him what was lost, on account of which their father was thus lamenting. "Nothing," said he, full of wonder, "that I

know of." Then he goes to his father, and reverently entreats him not to hide the cause of his grief from his son, and to indicate what loss had befallen. They demand back his sister and obtain her He could scarcely utter what it was, so great a grief had settled on his soul. But Andrew said: "Do not let that matter disturb you, father, I shall soon bring her back to you." No sooner said than done: friends are gathered, soldiers armed, and with such number and fury they rush to the monastery that the whole city feared some great evil; and by them, threatening the breaking of the gates and the burning of the houses unless the girl were restored to them, the greatest fear was struck into the nuns. Wherefore, reckoning that no further violence was to be awaited, they hastened at once to hand her over; and lifted up on their arms, they brought her down by the stairs outside the cloister into the hands of her own people, who led the sister into the church of St. Martin.

[11] Who is deprived of the use of her feet Here Clara, placed in the midst of armed men and a mixed multitude of people, marveled that all ability of walking and standing on her feet was suddenly taken from her; and turning to the bystanders, and bidding them be silent, she said: "What prodigy is this, that I cannot stand on my feet? I beseech you that all, prostrate on your knees, each recite thrice the Our Father and Hail Mary in honor of the most holy Trinity, and pray for me, that the ability of walking may be restored to me; and I promise you that I shall follow without any contradiction, since it is wrong to resist the will of God." All obeyed at once, small and great, and after prayer restored and when the prayer had been made, she raised herself onto her feet, and followed those who led her, in the very habit which she had put on; for she would not permit anyone to take it off her. It was then reported to her father that his daughter had been brought out of the monastery; but he did not then wish to see her, only said that he believed she had enough spirit that, finding any means of escape, she would flee even to Rome, where she would find a monastery ^g of the same observance. That she should not be able to do this, the brothers said they would take care; lest she flee further and at once shut up their captive sister in a room, locking the doors with keys, and leaving only a small window through which the necessaries of food could be brought to her. These things were done in the month of June, on the feast of the Holy Apostles: on which day, when she had gone out of the house on the pretext of going to the church of St. Peter, she is shut in a room no one of the household suspected her to have fled, whom they believed, out of reverence for the day, to be attending to more prolonged prayer; and therefore before the coming of the aforesaid Friars she was sought by no one, who in fact, having followed St. Peter, had left all to find Christ.

ANNOTATIONS.

CHAPTER II.

Clara, tried by a five-month imprisonment, is led into the monastery of the Holy Cross, and makes excellent progress.

CHAP. V.

[12] The young girl placed in the prison, and made a recluse, who had desired to be a nun, Refreshed for the first 15 days with interior consolations grieved nothing at this change; but remained most cheerful and lively, seeing herself deprived of every human consolation and comfort, which she had most wished for; for her brothers had not taken care that even a bed should be brought there in which she might rest; or anything else which might serve the captive in place of a bed. Her mother lay afflicted with arthritic pains, and her household, occupied about her, often forgot their daughter shut up; and this the more easily because, most patient in everything, she never complained that anything was or had been lacking to her: but her only and true lover, who knew all the needs of his beloved, wishing not only to console her but also to strengthen her for future contests, for fifteen continuous days filled her with such sweetness of spirit, that even her bodily senses abounded in the same, and everything seemed sweet to her in her prison: whereby it happened that in the fervor of love toward Jesus Christ, the most beloved bridegroom of her soul, she daily burned more fiercely.

[13] When those fifteen days of divine consolation had passed, afterwards she is exercised with various temptations it pleased the Most High to feed her, weaned from the breast, with more solid food, and to permit that, surrounded on every side by afflictions and temptations, she should find no consolation anywhere except in the sole remembrance of her purpose: to which firmly adhering, she repeatedly invoked with mouth and heart the most sweet name of Jesus, and bravely strove against the machinations of the devil and the cruelty of her household. And this was so great that they allowed no one at all to approach her, from whom she could obtain any spiritual consolation or counsel. To one alone, Don Stephen, She gives over her womanly ornaments to be distributed to the poor husband of Donna Margarita (of whom mention was made above, and below more will be made on purpose, as of a helper in founding the new monastery, to which he also gave his two daughters); to Stephen alone, I say, was occasional permission given to see and speak with her: which she so used, that when by chance there had remained in the same room in which she had been shut up, a little box, the keeper of her womanly ornaments, through his hands she sent out the more precious things, whose price was faithfully distributed to the poor.

[14] It happened moreover at some time that a similar power was granted to a certain Friar of the Order of St. Francis; in whom Clara, thinking she could trust, handed over her jeweled girdle, praying that its price, as secretly as possible, be distributed among the poor of Jesus Christ. He received the treasure entrusted to his faith; afterwards, however, whether fearing the wrath of the father and brothers, she patiently endures illness and the scandal to be raised by them if the matter should become known, or out of some other consideration, he omitted to do what she wished, and brought the aforesaid girdle to the father, as a gift sent to him by his daughter: which not a little disturbed his mind, seeing how firmly in her purpose the girl persisted. ^a She herself, however, amid so many adversities and the annoyances of a warmer storm in so narrow a place, gave thanks to her most sweet Bridegroom, and blessed him, that he had counted her worthy to bear such things for his name and love.

[15] Once she is allowed to go out to Mass She sometimes bade those aforementioned matrons who were familiar to her to deal with her mother and the wives of her brothers, that they might obtain from her father permission to go out, at least once a year, to receive the sacraments of Confession and Communion, and to hear a single Mass. And so one day, when her father happened to be absent from Pisa, and it was the day of St. Dominic, one of her sisters-in-law came to her, and said: "If you promise us that you will return here with us, we shall lead you to hear Mass." She promised, and being led by them to the church, she heard Mass; and having made her confession, from the hands of the priest who had celebrated before her, she received the Body of the Lord, with many tears and exaggerated devotion; and thence returning to her dark prison, she spent that and the rest of the day in giving thanks to God for so singular a benefit. Intent on such exercises, she heard a certain poor woman She gives her garment to a poor woman miserably lamenting in the street, through which a window admitted some light into her prison. Compassionating her need therefore from her soul, to her, called as best she could and admonished to keep the thing secret, she threw her garment out through the same window; but she, suffused with unhoped-for joy, could not but, in giving many thanks, make her benefactress manifest to all who heard.

[16] Alphonsus the Bishop explores her vocation Thus the more she was despoiled of earthly things, the more apt she was for pursuing divine things. And when she had once fasted for a whole week on bread and water, asking God to grant her to lead her life in some monastery of regular observance, she learned by a heavenly revelation that indeed a monastery of regular observance should be granted to her, yet not under the rule of St. Clare, but of St. Dominic. There had come at the same time to Pisa Alphonsus ^b the Bishop, once confessor of St. Bridget, who, once familiarly known at Jerusalem to Peter, Clara's father, when he had been received by him most humanely, Peter signified to him what had happened concerning his most beloved daughter, and prayed him to persuade her to comply with the paternal will. Alphonsus gladly undertook what he was asked: and he animates her with the example of St. Bridget but having spoken with the girl and experienced her constant fervor, and her highest desire of serving God alone, he not only did not try to lead her away from her holy purpose, but even exhorted her to its continuation, setting before her the example of St. Bridget; which that she might know better and imitate more ardently, he left her the written history of her life. Clara gratefully accepted the gift and counsel, and thenceforth piously affected toward the Saint, she began to hold and venerate her as her special advocate; and enriched with many graces by her, she was the first to establish that of St. Bridget's life and

virtues a public sermon should be delivered at Pisa, and in her monastery her feast is still celebrated every year up to the present day.

[17] The mother compassionating her daughter Comforted therefore and advanced in pious fervor and love of her heavenly Bridegroom, the handmaid of Christ persevered and grew in the exercise of virtues and good works. Considering her constancy, her mother, and understanding moreover that not only had her daughter's health been tested with grave weakness arising from the discomforts of the prison, but also that sometimes for three whole days she had been left without food, because the household had forgotten to bring her necessities, altogether determined to lead her out of there before she should leave Pisa to try the baths prescribed to her for her illness. she persuades her father to grant her a monastery Therefore, having taken counsel with her eldest son, both he and other citizens near of kin, being asked by them, dealt much with Peter that if he wished to keep his daughter enclosed, he should keep her in some monastery. And when they proposed to him the monastery of the Holy Cross, as one in which several nuns of rare virtue and spirit were, ^c the father not only did not refuse, but understanding that she was not to be received there without a habit, and wishing at last to console his daughter, he said to the nuns: "I desire to hand her over to you, but on this condition, that whenever I wish ^d to build a monastery of regular observance, I may lead her out and place her there." And they giving their consent to this (provided that it should be a monastery of the same Order, namely St. Dominic's), Peter added that he would then wish to receive for her four companions: Thus admitted among the Dominicans and with the nuns also consenting to this, a public instrument about these things was drawn up on the feast of St. Andrew, to which day the true lover of the Cross had been held in her prison from the feast of Sts. Peter and Paul.

CHAP. VI.

[18] She was clothed therefore in the sacred habit with great pomp and joy, both on the part of the bystanders and her own, she acquires a solitary place for herself who now at last thought she would serve God fully; and she was given into the discipline of a certain nun of great spirit, whose name was Sister Andrea. But she, as she loved Clara above what can be said, so in turn was loved and honored by her; for she saw that the girl, having attained a wonderful gift of prayer and tears, counted nothing more important than the pursuit of prayer. And that she might attend to it more freely and attentively, Brother Andrew had taken care to prepare a solitary place for her within the monastery itself, like a little cell, to which, while she could and was permitted, she retired to pray, although otherwise she used the common dormitory with the others by night. Of the place itself, her aforesaid mistress testified that she often sensed in it a wonderful sweet scent, and especially on one occasion, with this occasion which I shall now describe.

[19] In which her mistress perceives a heavenly odor of her When at some time her mistress was ill, Clara scarcely ever left her bed, serving her with all charity and diligence: but when she began to feel somewhat better, and did not seem to have such great need of her services, she returned to her cell, and lingered there for a longer time. Meanwhile her mistress, calling her by name and hearing no answer, went out herself, to see whether perhaps she was in that cell of hers. She found her fixed in prayer, and entirely motionless like a column; and because she made no progress by calling her, at last touching her with her hand she recalled her to herself, as one awakened from a deep sleep. When she rose, suddenly her Mistress felt herself suffused with an incredible fragrance of heavenly odor; so that she could not doubt but that Jesus, the Bridegroom of Clara, had been present in that place.

[20] Devoted to the highest poverty A lover and special zealous one of poverty, she wore only worn and patched clothes; a coarse and crooked veil, worn and broken shoes, which other Sisters had laid aside; and once put on, she never took them off, lest she lose any time in untying and undoing them. And when these thus broken shoes sounded unpleasantly in the ears, the Sisters were often heard indignant from a feeling of compassion. But lest she should swerve even a little from the rigor of her beloved poverty, she wished never to possess anything; and I have often heard her say that she could not sufficiently grasp or approve that vow of Solomon, saying: "Give me neither beggary nor riches, only grant me the necessaries of food," thinking that there was no poverty where there was no lack of necessaries. Prov. 30:8 Afterwards, however, when the burden of the whole and numerous family fell upon her, and the care of the sick Sisters, she said, now at last she grasped and approved the sense of the words.

[21] She leads the common life with seven others Regular religious observance was indeed not established in that monastery, nor were the Sisters bound to keep the manner of the common life. Seven, however, out of the whole number lived in common without owning anything; ^e of whom one, called Sister Mary (she herself who afterwards came to the new monastery, and after Bl. Clara's death succeeded her in the priorship), prudently took care of the others. Of how great and what kind of virtue she was, I forbear to say; I say only that she was accustomed to prepare for Sister Clara, for her food, peach berries between two pieces of bread; with which rawness of food not content, she sometimes also sprinkled ashes on it, and not rarely gathered and devoutly ate the leftovers of food left by others; and although by nature she was nauseated, as we often experienced in her illnesses, she did this, however, for the sake of conquering herself. Daily also she delighted in washing dishes, and gladly occupied herself in other vile exercises, meanwhile singing praises to God.

[22] She rebukes vices with great zeal What shall I say of the zeal of divine honor with which this handmaid of Christ burned? It was so great that, although she was very young herself, she did not nevertheless hesitate, without any respect of any person, dignity, or authority, to proclaim the truth. And if she heard anything worthy of rebuke concerning some religious man, she pretended that she wished to confess to him; and on that occasion she offered admonitions so lively and effective that, greatly confused, they feared again to merit such chastisement.

ANNOTATIONS.

CHAPTER III.

The new monastery of St. Dominic is founded, in which Clara first acts as Sub-Prioress and then as Prioress.

CHAP. VII.

[23] In the same year in which the beloved bride of God had entered the monastery, as has been said, her dear mother departed from life; and a little afterwards also her elder brother, Second wife of her father Peter who seemed to favor her holy desire. With these dead, her father grew cold in his purpose, and no longer seemed to think of building another monastery. Meanwhile he took a second wife, a noble young woman, daughter of a certain Lord ^b Andronius, Doctor of Laws, named Orietta. When the wedding festivities had been celebrated and the new bride had been led into Peter's house, the step-daughter struck with love for her hearing many admirable things about his daughter, with great devotion she went to visit her, and was amazed to see, in such a vile habit and contemptible veil, a cheerful and gracious girl; but more amazed, having experienced the prudence and affability of the one speaking. Clara, running to meet her stepmother and embracing her tightly, said: "My lady, she dedicates her service to her God has sent you and given me a mother, that through you and your husband I may obtain a monastery, where, placed out of the sight of men, free from these worldly distractions, we may live a common and regular life." To whom she answered: "There is truly reason for me to be ashamed with respect to you, who, having a spiritual mother wholly given to virtue, have allowed myself to be ensnared by the world's snares; while you have been able to extricate yourself from so many impediments. But I promise that I shall work upon your father, that you may obtain the desired consolation."

[25] and she obtains that a new monastery be built for her She said it, and no less did she do than she said; praying so urgently, and so carefully repeating her prayers to her husband and stepsons, that at last a place was bought; since she did not cease interceding, out of desire of helping and consoling the handmaid of Jesus Christ, in whom she had known such kindled fervor for serving the heavenly Bridegroom in enclosure and the observance of holy religion. Indeed she even promised her husband Peter that, if she survived him, she would never return to Genoa, but would enter into that monastery which he should found: as she also did, as we shall see ^c in its place. Further, scarcely one year had passed from the aforesaid visit, when, all things being ordered, the nuns passed over into the new monastery, in the month of August, on the feast of the Beheading of St. John the Baptist, when in the first monastery Clara had spent four years less three months. But they came to a place which is situated at Pisa, in the part of the city called Kinzica, at the head of the street of St. Giles ^d, which place today has its proper name from St. Dominic.

CHAP. VIII.

[25] The merciful and almighty God, wishing therefore to fulfill the desire of his handmaid, helped her as it pleased his goodness. into which led with 4 companions Her companions were four, namely Sister Philippa of Lord Albizi de Vico, Sister Mary of Ser. Bacciomei, of whom mention is made above; Sister Andrea of Porcellini, surnamed Casati, mistress of Bl. Clara; and Sister Agnes de Buoncontis: but Clara herself was then in the 20th year of her age, in the current

year of the Christian era 1382. Master Dominic of Pecciolo ordered everything, a Doctor of Sacred Theology and distinguished preacher; who, as long as he lived, was the confessor of the monastery. On his counsel, as if fleeing from fear of some rumor of war, the aforesaid nuns came into the city, so that their coming might have less novelty; and they entered the place destined for them on the 29th day of August, in the presence of Lady Orietta and Lady Thomasia, and many other noble and devout matrons, who (for the coming had been hasty) lent their helpful hands for the preparing of the house.

[26] Bl. Clara wished, together with the other sisters, that a waxed cloth should be placed before the grill, so that, coming to the conversation of outsiders, neither they themselves should be seen, nor should they see anyone; under the strictest enclosure moreover, that the door should be closed with three keys, within which, without precise necessity of the monastery, it should be lawful for no one, under pain of excommunication, to enter, not even for the Friars, except in the case of administering the Sacraments to the dying. The same was permitted to them in the beginning, whenever nuns had to be veiled: but afterwards, having learned that this could be done without their entering the cloister, that exception was removed. But now neither the Master General nor the Provincial can enter there except once a year, however much they might otherwise wish, and this is confirmed by Pontifical Bull. They also established, for the satisfaction of relatives, that the Sisters could be seen altogether twice by their father, mother, brothers, and blood sisters: first indeed, if the parents so wish, before they make profession; then after they have been veiled; and they keep this by way of custom, although they would otherwise bind no one to it under the threat of any punishment, but only as a mere ceremony.

CHAP. IX.

[27] The new monastery being thus begun, the grace of the Holy Spirit began to work in the Sisters with such fervor that it was wonderful to see and hear for all, and they seemed to be certain earthly Angels. First Sub-Prioress And when they also grew in number (not continuously however, but little by little), they established a Prioress for themselves, the most Reverend Mother Sister Philippa (of whose virtues my tongue is not sufficient to say enough, wherefore I now pass them over in silence, reserving something to be said of her later); ^f they made Bl. Clara Sub-Prioress. Who, being ardent with the zeal of religion, she uses excessive rigor on herself and using great rigor of penance, so that she never satisfied herself, but desired more and more, from the desire of pleasing the divine majesty, at last her little body, unequal to the fervor of spirit, gave way, and she was compelled by obedience to take bruised chicken meat. Afterwards, however, as it pleased the divine goodness, gradually restored to her former strength, with greater ardor she strove to serve God alone, to whom to serve, as she repeated again and again, is nothing else than happily to reign; desiring nothing more than to be able to inflame every soul with his love, and draw all to his service.

[28] She strove, according to her very broad charity, to draw all to doing well and living well; she shines as an example for many and whenever she spoke of God (and she spoke of him almost always), she was not only for wonder to all hearers, but also for great utility; since no one left her conversation without being inwardly changed. Very many men and women, instructed by her examples and admonitions, partly embraced the religious state, partly, retaining the secular habit, instituted a spiritual and holy life: whence it came that she had many spiritual sons and daughters in every order and state; to embracing a stricter discipline since without any respect of her own utility she turned her mind only to the salvation of souls. Men were confounded, when they saw themselves surpassed in virtues by women. For at that time there was no convent in which the observance of common life flourished; and so the religious Orders seemed to have failed, when this new light appeared to the world, worthily called Clara. On hearing her sanctity, certain devout Friars, among whom Friar John Dominici, ^g Friar Thomas of Siena, ^h and others, moved by a certain holy emulation, even among men began at Venice to institute a convent of regular observance, by whose good odor and fame many were made religious: all being ordered and disposed by Friar John, a man of great virtue and knowledge, and afterwards Cardinal of the Holy Roman Church. Who, after he had reduced the men's convent to the norm of common life, established anew at Venice a Convent of nuns, called of Corpus Christi, on the example of that of which Bl. Clara was leader. ⁱ O who could number the souls which, by her mediation, were brought back to God in various ways!

[29] Made Prioress When the Prioress died, ^k Clara was substituted in her place, and in it she persevered while she lived, with such charity toward all that she seemed unable to bear the complaints of anyone; and what is more to be admired, although she had very small revenues, she sustained the household so well that nothing of necessaries was lacking to anyone. She ordered the sick to be cared for as copiously as possible; but if she could not help them in the manner she thought they needed, she turned herself to prayer with great affliction of mind: nor did it seem that the best God could resist the tears of his handmaid, but at once helped through alms, and relying on God in slender resources or otherwise consoled her. And truly her household was large for her, and therefore in need of many things, having multiplied up to forty-three or forty-six; which number remained for a long time in this state, as others died, others succeeded. But when she herself finished her day, forty-four sisters were numbered, besides the Commissi ^l and other servants stationed outside the cloister; for all of whom, although the Prioress was bound to provide, yet Clara never wished that the poor coming to ask alms liberality toward the poor should be sent away without consolation: but ordered alms to be given to all; she also sent every week those who should visit the prisons with alms.

[30] charity toward all With every effort she strove to console any poor and troubled persons, praying for them, and inciting others likewise to pray; whereby it came to pass that many, through her most ample charity, professed various graces divinely granted to them. Above all, however, she compassionated those whom she knew to be placed in temptation. When a certain young sister suffered grave troubles from the tempter, and she frequently called her to herself, it happened once that while she herself was praying for the afflicted one, she especially comforts the troubled she pressed the head of the weeping Sister embracing her against her breast; and immediately the afflicted one sensed from it such a sweet scent, that she clearly recognized that breast to be the chamber and dwelling of the Holy Spirit: and I heard this from the same sister, most worthy of credit, still surviving after the death of the Blessed. Similar other very many events could be gathered to testify to her charity, since her whole life was a continual exercise of charity: but omitting the rest, I say one thing: that her face was always cheerful, except when she was troubled through compassion toward her neighbor.

ANNOTATIONS.

CHAPTER IV.

The outstanding charity of Bl. Clara, and her greatness of mind in bearing adversities.

CHAP. X.

[31] It does not seem that we should pass over in silence the charity which she exercised toward foundling infants. A certain matron, To the house of the foundlings called Donna Cea, with great charity had for a long time governed the hospital of foundlings, ^a in which those poor ones, deprived of their parents, were brought up; and dying, she commended the aforesaid family to the Prioress of St. Dominic. She therefore with great solicitude began to seek a suitable person to carry on such a work of mercy; nor did she seem likely to find one easily, since the house which they had had at the gate of St. Mark had been taken from those infants. Yet Clara did not despair, but through herself and through her whole convent poured forth prayers to God, that he would deign to provide a suitable head for the orphaned family. At last, turning her mind in all directions, there occurred to her a rich and devout man, named John, called Tinellarius ^b from his trade, who, having a wife past childbearing and sterile, for the great reverence with which they regarded the Prioress, destined to her and her convent whatever he had or should in the future gain.

[32] She finds a Curator Therefore, with God inspiring, calling him to her, she asked whether he would be willing to take up the care of the said hospital. And when he showed himself rather averse to such counsel, the more because he knew his wife would be wholly averse to it, it was agreed that God should be prayed on both sides over the matter, himself meanwhile advising Clara to think of another. Afterwards returning and asking whether she had found someone, she answered that she had. Glad, he asks whom. And when she named himself: with her own utility set aside "But," he said, "I have already told you this cannot be done, because I wish to leave everything to your monastery, which, if I go there, cannot be." But the Blessed one, full of charity, not seeking her own things but the things of Jesus Christ, preferred to be without the money coming to her, rather than the poor of Christ to be without timely and necessary help; nor did she cease persuading and praying until John undertook to rule the aforesaid hospital, which is now near the church of St. George. Whatever good John has done there hitherto, and still hopes to do continually (as the whole city knows), is owed to the outstanding charity of Clara, who was wont to attend to and delight in similar works of piety according to the Gospel counsel.

[33] She receives many without dowry When some girl was offered to her, desiring to enter the monastery, she considered nothing before the virtue and good will of the petitioner; then she ordered her herself to explore and scrutinize everything attentively, then she herself made, and had the convent make, prayer, before she answered anything definitely; and finally, if she found her firm in her purpose, she admitted her without any mention of a dowry to be brought. What was spontaneously brought, much or little, she wished to be common to all: thus some were admitted without any dowry at all, some with a very modest dowry. But since, because of the number of the Sisters and the narrowness of the place, She enlarges the tight quarters of the monastery the nuns were suffering the greatest inconvenience, whatever she could subtract from her frugal necessity from alms or what was acquired otherwise, she set aside for the enlargement of the buildings, to which now this, now that she took care to be added and adapted, as means permitted. For she was deeply distressed when she saw very many falling ill and many dying because of the aforementioned inconveniences; and therefore with every solicitude she attended to the enlargement of the house, and made the Sisters labor for it; and at last brought the matter to such a point that she completed the greater part of the work; and although not fully, still she left the buildings sufficiently comfortably enlarged, when she flew from hence into heaven.

CHAP. IX.

[34] After Lord Peter, father of Bl. Clara, had ruled the city for 24 years, her father killed by popular fury and treacherously he was killed on the day of the glorious Society of the most holy Ursula, in the year 1393, on October 21, as I believe has been sufficiently described by others. ^c This day at Pisa was a day of whirlwind and storm, a day of grief and bitterness. Her father being killed and both her brothers wounded, the younger of them, named Laurence, wounded as he was, wished to flee into the monastery of his Sister; but she refused to admit him, fearing more the danger of soul than of body in him, who, not even thus secure of his life, was running into a certain danger of excommunication. and her brothers It was also of great importance to set an example in him to others, that no one thereafter should seek refuge there, where she herself had denied it to her own brother in such a crisis: therefore let no one accuse the act of cruel impiety. Therefore the brothers, seized and led into the house of their enemy, there died: in what manner, God knows. But the successor, who caused them to die, did not long hold the republic, not long afterwards himself also dying.

[35] When he had taken up the rule of the city, Clara gave an example of outstanding virtue, and most clearly showed that no hatred or sense of enmity remained in her mind against him by whom her family had been overthrown and cast down: for she knew, with Blessed Job, not to complain of God, by whose permission these things had happened; and with him she said, "Blessed be the name of the Lord." But to him who had been either the cause or the instrument of so many evils, the author of the killing she pardoned every injury from her soul, and prayed for him. And that the excellent virtue of Clara in this kind might be made more manifest, it happened that she fell seriously ill, and no one doubted but that from the grief of mind, which she seemed to have conceived in the killing of her own, this illness had come upon her. But when her stomach rejected all food, she does not turn against him Sister Philippa, then still living in the office of Prioress, asked her whether there was anything she craved, which she believed she could eat. Clara answered: "If you should send to the house of Lord Jacob d'Appiano, that he might send me bread and food of his table, as my father used to send, I believe I could eat." This answer astonished all, and there was no one of the external household willing to go, all judging the request wholly unfitting. At last someone going, Lord Jacob and his son John ^d were amazed at the unexpected petition; and for many days, morning and evening, through their servants they sent to her food of their own table, from which eating Clara was gradually restored to herself.

[36] Truly small in malice, and therefore fit for the kingdom of heaven, she showed herself by this act, and more by what follows. When the aforesaid Lord Jacob and his son John were dead, and when the city had been handed over to the Lombards, ^e very many feared that it would also be given over to plunder with a universal destruction of the citizens. and she receives his widow and daughters to herself Above all, the wife of the deceased Lord Jacob feared grievously, to whom, as a widow and a stranger, the Blessed one not only gave counsel and consolation, but also, what she would not have permitted to others, indulged that she be received, together with her twin daughters, within the monastery, according to the command of her sweet Master, repaying good for evil, and fulfilling what the Psalmist said: "He shall receive the orphan and the widow"; without any sense of the injury received, consoling and refreshing them as best she could. Ps. 145:9 There appeared in this the supreme greatness of mind, which she also constantly exhibited in the whole course of her life, joined with almost incredible patience and humility, especially at the end of her days agitated by unusual persecutions, in which she always showed how she had no regard for herself, but beheld only the honor of God in all things.

ANNOTATIONS.

CHAPTER V.

Death, burial, virtues, miracles.

CHAP. XII.

[37] At last the just and merciful Lord willed to render the reward of faithful service to his handmaid, Amid her last illnesses after long labors and corporal pains, after infirmities and long sicknesses which she had endured in her body. And so, to complete the crown of her patience, a most grievous catarrh in the head, which thence with almost intolerable cold swelled greatly, was added to her other earlier inconveniences, such as pains in the side, very frequent to her; and diseases contrary to each other, to which therefore no remedy could be applied. She was meanwhile always of tranquil mind and serene brow, so that she was a great consolation to those seeing and hearing her, who said that St. Paul seemed to speak in her, She attends to pious conversations as one who, speaking of God and divine things, showed herself to treat in conversation of things known to her by use and personal experience. But when the middle of Lent was passed, she was suddenly seized with a grave fever; which the Sisters feared would be fatal, because she herself two years before had secretly said to some of them that she would not be long with them; not however adding whence she knew this, since in revealing such secrets she was very sparing of words.

[38] She is shown in a vision to someone It happened meanwhile that a certain Sister seemed to see a small church, and in it a well-adorned choir of nuns; "And these," she was saying, "are of our own." But she did not clearly recognize any of them, because they had their faces covered with a black veil, from which, however, radiating splendors proceeded, which she noted went forth from one and another more or less bright. In the midst of them she saw placed a most beautiful throne, with most white face upon which was placed and by all much honored a most beautiful woman, with a face whiter than snow; of whom moreover this was heard said: "This is our Prioress." But she to herself said: "It is not: for ours is dark in color, this one is most white." "Yet she is the same," answered the same voice. The Sister, awakening, therefore understood that the death of the Prioress was at hand, and the illness itself gave signs of life soon to end.

CHAP. XIII.

[39] After some days of the growing illness, when Clara saw that the time of her passing was at hand, having piously received the Sacraments she asked for the communion of the Body of the Lord; with which she was refreshed twice within five days, with the greatest devotion of spirit. Her last Communion was on the very morning of the festivity of Easter, when she received it as Viaticum of her pilgrimage; and afterwards anointed with the sacred

Oil, she seemed at once to be worse. At last brought into agony, with her arms opened in the form of a cross, she often said: "My Jesus, behold me placed on the cross"; and she added other words of similar fervor and devotion, although with half-dying voice and not without great difficulty uttered. She dies on Monday of Easter week The efficacy of spirit and gladness of heart which she displayed moved to tears the standing and grieving daughters, who loved her most tenderly and most reverently honored her. At last, brought to the extreme moment of life, she shone with her face, and with her face turned to heaven smiled; and giving her blessing to her daughters present and absent, quietly and peacefully she gave up her soul to her Creator, the day after Easter Sunday, on April 17 of the year 1419, when she had lived in this world 57 years, 37 in the monastery.

[40] her body and all her things Her sacred body was left to us in the earth, fragrant with a wonderful and most sweet odor: which odor also was diffused from her garments and all the utensils and vessels, of which there had been some use in or around her, and lasted for many days, even in her own cell: and the more these things were cut up, the more vehement was the fragrance that emanated, especially from her linens for more than a month, even after they had been often unfolded and spread out in the air. Whereby it happened that many of the Sisters, breathe a sweet odor not only from devotion toward the deceased Mother, but also for the sensible delight, repeatedly ran back to embrace the same and apply them to their nostrils; although some others either perceived nothing or wrongly of the odor, who in part incredulous spoke of it as of a thing neither seen nor heard. Which I think was done not without the permission of God's providence and mystery: who permitted that even at the time of his Resurrection some should doubt of it and refuse to believe, with the rest believing and receiving the same without ambiguity.

[41] [As they were singing psalms for her, "Gloria" came up in place of "Requiem"] Now, to continue the series of the history, it is fitting to set forth what happened concerning the burial of the sacred body. While the Sisters stood around it and chanted psalms according to the custom of the Order, always at the end of each psalm came back "Glory be to the Father" instead of "Eternal rest": and however much they admonished one another and reminded themselves of the funeral clause, whenever they came to the end of the psalm, before they recalled it, "Glory be to the Father" had been begun. Moreover, they felt themselves so consoled individually, as if they had seen not a dead woman but one sleeping, so beautiful did her face appear on the bier. Wherefore they could not be persuaded to go to bed that night, but all watched in the church, except a few elderly and sick, whom they had to compel by command to take rest in their cells. The body was kept on the bier clothed, and dressed in the habit of her Order, with many lights round about.

[42] Afterwards the nuns themselves began to place or bring near that body something of their own things, some a scapular, the body most like one living others a cincture or their veil, or something of that kind. That body was moreover soft and flexible in all its members, not as one dead but as one sleeping; and what brought greater wonder to all, white like ivory, though she had otherwise been of dark color. Indeed for a notable time, from her mouth a living and red blood flowed, until she was buried: when also this incidental whiteness partly ceased, and the natural color returned to her face. The same evening two men of the external household were admitted into the cloister, to dig the grave for the body. Who, not being accustomed to do this, did not dig it in the usual place, but in the church at the foot of the altar, where the bier then stood exposed: but they were permitted to continue the work, with the intention of there in the course of time building a tomb.

[43] She is prepared for burial While the aforesaid grave was being made, most of the nuns withdrew themselves from the sight of the men, while a few elderly ones remained with the body; which also by common consent, with much reverence and modesty stripped of her garments, they wrapped in other cloths. Her hair also, although very short, they cut off; and all these things they set apart to be carefully kept: from which a little was afterwards distributed first to each one within the monastery, then also to citizens and dwellers from afar, asking that something be given to them for the sake of memory and veneration. Nor was this done only with her clothes, but also with prayer beads that had touched the sacred body, so that in this way satisfaction might be made to very many, asking in great numbers for some such incentive to their devotion.

Chap. XIV.

[44] On Tuesday morning a great multitude of people of every age, sex, and condition ran to St. Dominic, and displayed to the view of the people and the Chapter of the Cathedral church wished to be present at the obsequies; then it asked that the body be permitted to be buried outside the cloister: which, since the Sisters altogether refused, they asked that they might at least see it. Then, counsel having been taken among themselves, the Sisters opened the little window which is above the altar, through which at Mass the raised Sacrament is wont to be seen and adored by them, and opposite they placed the bier; and the veil being drawn back from the window, they departed from the church, a few elderly ones being so left in it, that however they could not be seen. Thus for a long space of time full opportunity was given to all who came to look at the dead one, and these were more than five thousand. But in the evening, at last she is buried on Tuesday they decreed to proceed with the burial; and when others and others continuously flowed in to see her from the villages of the Pisan territory, they said: "Let us see this Saint, we beseech, before she is buried." Afterwards those came to the monastery who said that there had been more than fifteen thousand comers; and unless those returning from having seen the body had said to those meeting them that she had been buried, the number would have been far greater. Many however of those spectators, commending themselves with a pure heart to her intercession, received various graces. Nor is it to be wondered that God willed his handmaid to be honored thus, in whom his grace so abounded, and was never empty as long as she lived, as the Apostle teaches happens to the elect of the Lord.

CHAP. XV.

[45] Bl. Clara was of great sincerity and purity in speaking, sincerity of soul so that I think no word of double meaning ever passed from her; yet she had a subtle and perspicacious wit, so that she easily recognized whether the things said to her proceeded from envy or charity or some other evil or good affection. In temptations most experienced and compassionate (being herself tempted in many things), she often recognized those tempted from their countenance alone, discernment of spirits without speaking to them; and being asked on what indications she relied, she confessed that at the meeting of such, she was inwardly terrified, and not rarely saw before them a certain black shadow. Often also she manifested the temptations themselves, what and of what kind they were, to the Sisters: which, since they were within secret thoughts, it appears that she must have known them by the teaching of the Spirit. Yet of such matters she spoke most sparingly, nor was it easy to draw any such thing from her mouth, unless perhaps present necessity or the great consolation of a neighbor called forth something.

CHAP. XVI.

[46] She excelled in the gift of prayer and tears, and all her actions, whether small or great, the gift of prayer ended with the seasoning of prayer, whence also they had begun: likewise to those coming to her for the sake of help or counsel she was wont to say: "Pray, and I will have prayer made for you." She would never have admitted anyone to the monastery for whom prayer had not often been made. She never instituted a Chapter without having prepared herself for it with long prayer; and it was easy to recognize from her speech how close she always was to the burning furnace of divine love, whence her words were full of fervent charity, so that very rarely did it happen that anyone departed from her not inwardly changed. I would be more prolix, if to explain her humility, meekness, kindness toward the afflicted charity, I wished to proceed. It is wonderful with what sweetness she comforted those on whom she imposed some office or burden, with what tender affection she rebuked those who offended, or chastised them, with penance imposed according to their merits. But these few things will suffice in the beginning, which someone else may more fully extend if he wishes, and add many things of her virtues passed over by my pen, lest perhaps the present narration should run on longer than is fitting. Thanks be to God. Amen. ^a

CHAP. XVII.

[47] A certain man is freed from great grief On the very day of her burial there came thither, led by friends familiar to the monastery, a certain man named Master John ^b Picchia-pietre ("Stone-striker"), on account of his son's death so sad and afflicted, that with tears and groans overflowing beyond measure he seemed to be but a little from despair. Who devoutly praying to the holy body, and asking some relief from the intolerable grief by which his heart was oppressed through the merits of this Blessed one, suddenly felt such a change within himself that he seemed to himself altogether another than he had been; and from that time becoming a special friend of the monastery, and grieving that he had not been worthy of the friendship of the Saint while she lived, he often devoted his labor to her with much devotion, and dying, in sign of gratitude, bequeathed to her a great part of his property.

CHAP. XVIII.

[48] and a woman from a terrifying specter A certain woman, called Donna Nanna, ^c wife of Anthony of Arezzo, having a daughter in the monastery, told me that once vehemently terrified by the sight of a criminal led to execution, she had kept such horror impressed on her mind that wherever she turned in her house, she seemed always to see him present, with great anguish of mind and unusual palpitation of the heart. One day, having entered her room, when again the funereal specter presented itself to her imagination, and struck her with greater horror than at other times, she cried out: "O Bl. Clara, help me." Scarcely had she finished the words, when through the middle of the room she saw a Nun pass, surrounded by great splendor: and from that vision she remained comforted and consoled, her joy continuing for several days; and the cause of the former horror never afterwards renewed itself in her. ^d

ANNOTATIONS.

APPENDIX

Elevation of the body: the tongue incorrupt.

Clara Gambacorta, of the Order of St. Dominic, at Pisa in Tuscany (Bl.)

Chap. XIX.

[49] When the sacred body of this glorious Saint had, as said above, lain buried for thirteen years beneath the steps of the altar of our church; After 13 years the body dug up again and the Mothers, who were then in the monastery, wished to have her bones more reverently, they devoutly and religiously opened the tomb; whence at once a marvelous sweet scent proceeded. And her clothes indeed, together with the flesh, appeared completely consumed and reduced to ashes; but the bones were whole and most firm; in the head however was found a tongue as whole and sound as on the day on which she met death. This matter brought great admiration, great excitement of devotion, the tongue is found whole and moved those Mothers to tears; considering that God, for the highest honor of this Saint, so long after her death had preserved that tongue, which in life had been the cause and instrument of so many goods, had consoled so many afflicted, had corrected so many sinners, had instructed so many ignorant, had pacified so many quarreling, had converted so many sinners to God, and so often had prayed for those suffering want, and so often had praised him in his works, confessing herself his humble and worthless creature. Accepting therefore with much reverence that blessed tongue, by whose washing a leper is cleansed the aforesaid Mothers placed it in a vessel full of water, from which all the nuns drank, wetting their faces and hands with the same. But one among the others, covered with leprosy not curable by any medicines for many years, suddenly, as she washed herself with that water, washed away at the same time the entire infection. The sister's name was Matthea, her surname "the leper"; so well known commonly to all was her infirmity.

[50] Many other miracles were done on this occasion, which were not recorded, since the nuns, impeded by too great devotion and joyful weeping from attending to this matter, and caring neither to gather the same to be brought to the knowledge of outsiders, and more than enough occupied with what they had in hand and felt. Afterwards the reverend bones, taken up from the earth, were placed in a cypress box, and above the high altar, beneath the image of our holy Father Dominic, placed: one of which is often with great devotion taken and dipped in water, and afterwards several miracles are done a large quantity to be blessed and distributed to devout persons, most frequently coming to the monastery for the same, and professing to have in it a fitting remedy for their infirmities: so that even in these our times very many marvels are heard and seen, worked by the use of this water, not only outside but also in our monastery itself: for we have seen some of our Sisters, gravely sick, suddenly healed by drinking this water. There was moreover among the others one whose throat angina had so constricted, that she could now swallow nothing more, nor speak except with very great difficulty; she swallowed the aforesaid water most easily, and presently healthy gave thanks to God with free voice. Another, suffering from the disease of the tonsils and finding no remedy, washing herself with the aforesaid water, not only repressed the force of the disease, but also took away all the swelling and deformity appearing under her throat.

[51] She herself is religiously preserved in a crystal vessel That blessed tongue was placed in a crystal vessel, which is also preserved in the aforenoted place, and is still whole and sound, but somewhat dry, and is honored as a distinguished Relic, to the glory of God and of our holy Mother Bl. Clara, bright (clara) in name and deeds, bright in miracles in life and after death: for which may he always be blessed by all, who made her to come into the world, and granted us so distinguished a gift, that we may glory in having a mother, protectress, advocate with God; defense, guardianship, and most fortified citadel against the devil; sincere example of a holy life, mirror of abstinence and patience, light and splendor of religion, mistress of humility, school of virtues, mastership of all perfection, comfort in every affliction, consolation and refuge in tribulation; and finally, to which our vows ultimately tend, ladder and rope, by which we may climb and be drawn up into heaven, where she awaits us, about to enter with her and rejoice in the kingdom of the Saints and Blessed, world without end. Amen.

APPENDIX II.

A miraculous Crucifix brought to her alive; the motion of bones in the chest a sign of death imminent to one of the Sisters.

Clara Gambacorta, of the Order of St. Dominic, at Pisa in Tuscany (Bl.)

FROM AN ITALIAN MANUSCRIPT.

[52] It will not be beside the point, in these remaining pages, to describe the singular favor which the Lord Jesus Christ deigned to do for Bl. Clara, by sending to her a figure expressive of his humanity and commemorative of his most bitter passion and death undergone on the wood of the cross: as also is found written in some of our old chronicles, and our more senior Mothers remember to have heard from many most worthy of credit. But we are more impelled to note at the end of the Life the grace done for our monastery in this, not only for the knowledge and memory of posterity, but also that with such memory the devotion itself may be preserved, toward so venerable a thing, to the glory of God and his holy one, by whose merits it was obtained for us, and today continues. Yet first another thing is to be related, which is this.

[53] Our blessed Mother often related while she lived (according to the faithful relation of our Mothers), that she had most urgently asked of the Lord, Clara prayed that no one of her monastery should be damned that none of those who should enter this monastery to serve God should incur eternal damnation: which it is credible she obtained to the present day. For before the death of each Religious, for the space of one or at most two months, the bones of Bl. Clara are heard, not indeed by all the nuns promiscuously, but by some chosen by God for this, are heard, I say, the bones preserved in a little chest on the altar, to move of themselves, as if rejoicing in the happy passing of her who is soon to die. The motion and sound in the chest lasts for the space of a shorter Psalm, and she seems to have obtained her vow so clear and distinct, that no one, unless utterly ignorant of domestic matters, could doubt what is signified by that sign. It happened therefore that the Reverend Mother Sister Archangela Gambacorta, ^a with several other Sisters younger and older, attending to prayer in that place, heard the noise of bones coming together; and not applying herself to what she had heard sometimes narrated by tradition of the elders, she asked what the matter was. It was answered her: "These bones of our most holy Mother move themselves and rejoice, as a sign that within one or two months one of our internal Sisters is to die." She, having diligently noted the day and hour of this motion, found that the aforesaid manifestation had preceded, by not quite two months, the most devout death of Sister Vincentia Malaspina, then still healthy and vigorous. ^b

[54] She is divinely admonished to go to the door of the church Now it is fitting to commemorate another outstanding favor of the sacred image of the Crucifix, which is even now preserved in the monastery. In the first years in which Bl. Clara held the office of Prioress, that is, around the year of the Lord 1398, when she was persevering in prayer after Matins in the choir near the high altar, she heard a voice clearly and distinctly saying to her: "Arise, come, and go to the door of the monastery, where your Bridegroom awaits you, that he may enter here and remain with you and with your present and future Sisters." Stupefied and astonished by this voice, because she saw no one within the church, she continued her prayer; when again the same words reaching her ears, she recognized that the voices were angelic; therefore opening the windows, to see whether it was daylight, she took the keys of the monastery, and accompanied by two Sisters, according to the good custom of this place, opened the church. And behold, she found already come there the Magnificent Lord Galeotius of Siena, she finds there Galeotius of Siena with a great retinue in the company of many Pisan citizens and some of the Canons of the major church. They had a small but of reverend appearance Crucifix, which, as they all looked at it, moved the bowels to compassion for the sufferings of the most meek Christ, whose image was there held: as in fact appeared in those who before it held their knees bowed to the ground, with singular observance of silence.

[55] Seeing therefore before the door of her monastery so venerable a spectacle, who had found the image of the Crucifix after she had, prostrate on the ground, adored it, she was anticipated by these words by the Magnificent Lord Galeotius: "Venerable Mothers, know that when I was at Siena on some business of my own, it happened to me to pass by a church, half-ruined on account of past wars: and when I was passing it on horseback, with some of my servants walking behind me, and I reverently bowed myself to it, I saw from afar this Crucifix, placed within the hollow of a walled-up window, and saying to me in a most clear voice: 'Take me to the monastery of St. Dominic at Pisa, newly built, where I shall be kept with great devotion.' I, hearing these things, trembling indeed with fear, as he had been commanded but confident with devotion, for the honor of my Lord, descended together with my companions from my horse; I took the holy Crucifix, and retracing my path, as for some most urgent business, together with my confederate friends came to you and your monastery, and now I consign that image into your hands, only asking that you be willing to pray for me before it. Take therefore, reverend Mother, so precious a gift, which the giver of good gifts himself has granted today": and saying this, he stretched forth the Crucifix with many tears, Clara hands it over prostrate on the ground holding his knees.

[56] She herself, for whom likewise copious tears flowed from the sweetness of inner tenderness, thinking herself not sufficiently fitted alone to receive a gift, which she understood to be made to all Sisters present and future, by a silent nod admonished her companions, to summon the whole convent by ringing the bells, and to make all be present with lighted candles. While these things were being ordered, she, using most fitting speech to those present, and interspersing in it devout prayers to God, first gave thanks to Lord Galeotius for so prompt a fulfillment of the divine command, then to the Lord Canons and the other Sienese and Pisan citizens for the honorable and faithful company which they had exhibited to their Lord on earth. Meanwhile, the procession of nuns arrived.

choir, The Crucifix placed on the high altar, and Clara receiving the holy image in her hands, lifted it up toward those present; who, bending their knees, beating their breasts, resounding with sighs, when she had blessed them, signing them with the image itself from the gate; she turned herself to her Nuns. As they were singing the hymn O crux ave spes unica, and other fitting songs concerning the Lord's Passion, the gate of the monastery was closed behind them; and after a long procession through the precincts of the convent, in which all took part with bare feet, interweaving the hymns and songs with tears and sighs, the Crucifix was placed upon the high altar, and covered with several veils, where to this very day it is kept with much reverence.

[57] It is illustrious there with many miracles. Various miracles are said to have been done afterwards for the benefit of those who had recourse devoutly in their necessities to the veneration and adoration of this Crucifix; which not only the citizens of Pisa do, but also frequent foreigners, to whom the image itself is shown to be seen through a grating placed opposite the altar; through which also may be seen the vast multitude of votive offerings, as a sign of the graces received. For all of which infinite thanks are to be rendered to the goodness of our Lord, who has deigned to honor our monastery, not only with the distinguished brightness of Blessed Clara, and the miraculous preservation of her tongue, and the venerable presence of the holy bones, but also with his most sacred image; so that the Sisters, enriched and ennobled by this means, may follow the footsteps of their Mother; and instructed by her magisterium may find, as genuine daughters, conformity with Christ, by suffering on the cross with him; and thus with the same their Mother may also attain to the joys of the heavenly kingdom. To God therefore and to Jesus Christ be infinite glory and blessing forever and ever. Amen.

ANNOTATIONS.

APPENDIX III.

From Seraphinus Razzi, On the Saints and Blessed of the Order of Preachers.

Clara Gambacorta, of the Order of St. Dominic, at Pisa in Etruria (B.)

FROM MS.

[58] After her death she seems to be led as a bride, I come to the visions, by which God deigned to manifest her glory. A certain very religious Sister, on the night preceding the blessed death of Clara, saw in her dreams a great multitude of illustrious persons, conversing among themselves about the retinue to be furnished to the bride of the great Emperor. She saw moreover the way by which they were to pass most beautifully adorned and covered with tapestries. When behold, she saw led through the same a young bride, of the age of fifteen years, beautiful as the sun, whose beauty they were admiring. Then she recognized that by this likeness was represented the soul of Blessed Clara because of her singular candor and purity.

[59] to a certain sister to resolve a doubt, Another Religious had asked Blessed Clara while still living, that when she should be in heaven, she would resolve for her a certain doubt, not expressing what it was. Therefore after her death, appearing to her, she said that her soul, separated from the body, had been subject to no punishment whatever, but had been received and led by holy Angels before the throne of the most holy Trinity: which as she was adoring, she at once knew her doubt; the solution of which consequently she disclosed to her and disappeared; leaving her devoted daughter full of joy and consolation.

[60] to show her monastery to a pious priest, A certain aged priest, accustomed out of particular devotion to celebrate Masses in the monastery while Blessed Clara was yet living, one night after Matins had been recited, persisting in prayer, fell asleep, and saw Blessed Clara in the midst of two most beautiful Angels, surrounded with great glory: who seemed to lead him into the monastery, and to show it to him: yet he saw no Religious, except one very old, who seemed to open the gate for them. Through the whole time of the vision Blessed Clara held a beautiful and purple cross in her hand, and on her head bore a very splendid crown, distinguished with precious stones and pearls.

[61] Another Religious, praying in her cell, at night with waking eyes, to speak with a certain religious, saw Blessed Clara surrounded with great splendor; terrified at first by this apparition, then recovering by the voice of the handmaid of God herself, she took courage, and questioned her about many things, with great consolation to herself, because she saw herself deemed worthy of her saving address: who also after many useful admonitions said to her, that she possessed heavenly glory. And at length the Blessed one, blessing the said Religious, disappeared, and left her disciple filled with spiritual joy.

[62] At Genoa there dwelt a woman devoted to the spiritual life, who had long desired to see Blessed Clara: and the pious matron of Genoa, when therefore after her death she was present in church at the holy Office of the Mass, and at the elevation of the venerable Sacrament was on bended knee, lovingly complaining that she had been frustrated in her desire, she saw standing before her a nun, in whose hand was a red cross of such splendor that it seemed a most brilliant carbuncle. Then approaching her and trustingly addressing her, she conversed with her at length about many things, and, having received her blessing, remained refreshed with inward sweetness: and thenceforth she was so greatly affected toward Blessed Clara and her monastery, that she persuaded a certain daughter of hers to enter it: whom, leading her to Pisa, she related what had happened to her to the Religious, who praised God glorious in His saints.

[63] and to restore health to a woman ill at Venice. Very many of her miracles are related, written and signed by the hand of a public Notary, which passing over for brevity's sake, I excerpt one. In the convent of the Body of Christ at Venice there was a young nun, who, grievously ill and near to death, so much so that she had already lost the use of her voice, was commended through a certain companion to Blessed Clara, who had departed a few days before: which done, she soon began to be better and to speak, and she who had been unable to move from her bed, of her own accord arose well recovered, glorifying God and Blessed Clara of Pisa.

APPENDIX IV.

Concerning Philippa, the first Prioress of the monastery, drawn from a parchment fragment of an ancient Chronicle by Francesco Maria Ceffino, Knight.

Clara Gambacorta, of the Order of St. Dominic, at Pisa in Etruria (B.)

FROM MS.

[63] Sister Philippa was the daughter of the late Dom Albizzo of Vico, an excellent judge and chief man in our city. Likewise she had one son, a distinguished man and doctor in the laws, Daughter and mother of great Jurists, in a wonderful way famous, and of natural counsel in affairs of the commonwealth and in regard to the other citizens: who also in knowledge and learning for some time lectured on the Laws, and instructed very many of the young men of our city: and of him indeed I am silent, and of his other brothers and of his offspring itself, turning to other matters, and intending to speak of Sister Philippa herself. She had been married to two of the greater citizens of our city of Pisa, widowed of two husbands, first to one knight of the Gualandi, who was then the head of that noble family: when he had been called from this life, she was given as consort to Dom Raynerius Tempanello, who distinguished himself in this city of Pisa, as much in wonderful eloquence as in incredible knowledge, and likewise in purity of conscience: which rarely is wont to befall his like.

[64] When he also was taken away from the midst, the aforesaid Lady began to enkindle her desire more by the zeal of her soul; so that, with her brother and others of her household unknowing (which was among the first and greatest, she betakes herself to the convent of St. Cross, ruling and governing the city), caring nothing for the delights of this world, nor for its pomp, entering with a pure heart the way of God, she enclosed herself in the monastery of the Ladies of Holy Cross of Fosse-Bandi, (of which mention was made above) with the utmost security; and there full of spiritual riches, she preserved them, for fear of empty and vain glory, with ever the most profound humility; pre-eminent in mercy and charity, so that no sick person in that Convent was abandoned by her service. In a short time she learned to read, write, and note fully, so that it was considered as a miracle; unceasingly intent on the divine office, always in the choir unfailing in prayers, translated thence into a new one, with sighs and tears overflowing in abundance. But to be brief, I omit some things which would be worthy of mention and perpetually to be remembered. I come now to the fullness of time, because God provided that this ^a monastery [was] to be founded by those ^b six sisters at that time, by the authority of the Order and by the ordination of the supreme Pontiff Pope Urban VI, ^c a most holy meditation was divinely inspired to her. But also to me ^d likewise thinking by what title such a monastery should be called, both alike confirmed by God we chose, that under the title of the most Blessed Father Dominic, the Founder of our Order, it be named and the church be founded; which the aforesaid noble and illustrious Knight ^e accepting with astonishing gladness of heart and incredible joy (may God be his help) founded and made, and elected Prioress, since in the city of Pisa there was no church titled under his name. Which being done, by divine providence they come to the election, and she who before had been made Vicaress, was elected as Prioress and Mother of the monastery and of the Sisters, and swiftly confirmed by the Pope over them.

[65] Concerning the constitutions of the Fathers, concerning the entrance of the Brothers, concerning strict silence, concerning the common life, concerning the absolutely denied vision being passed over in silence; before all things I have decreed to tell how she governed the monastery. Most loved by the young girls, discreetly severe toward those of middle rank, toward the elders, and holily, as she had lived, died, who already advanced in age from the world had fled to the Order, she was reverent and compassionate with all the bowels of charity. Trusting in God and in God both in spiritual and temporal necessities, she said of herself that she had no hope in another. If you had heard her words and sermons, a divine spirit you would have found: and if you had spoken of God, you would have heard deeper lowings, contained in the inmost heart, moving to heavenly desires. Loving poverty above all things, Christ the poor, and the holy and devout man, she strove by an unwearied path to follow with all her efforts, until in 1395 on the Feast of St. Gregory ^f she was taken up from this earth to divine things.

On the eighth day from her happy departure, one of the sisters who had been transferred with her from Holy Cross, named Maria, ^g who more brightly always in all things strove to please God, To the Sister anxious about the bereavement of the monastery. of age advanced both in the world and in the order, whom also the most pious God has consoled several times with certain revelations, so that, drawn away from the burden

of the flesh, she should see certain things perhaps incredible, save that nothing is impossible to God; while at the third hour of the night she passed the night in her cell in prayers, weeping over the loss of so great a mother (inasmuch as they had remained like sheep without a shepherd) and meditating on her virtuous life and most innocent conduct; in that tearful meditation she lifted up cordial prayers to God, earnestly asking ^h her, namely, to obtain for her from Christ the grace that she might begin to follow her holy footsteps. And likewise, as she herself related ⁱ, she was touched by joy and grief: "There was grief in me," she says, "over her, because I had been separated from them, just as the school of Christ's disciples grieved over his departure; along with this I also rejoiced over the joy prepared for her, and which I certainly thought was already given to her." And meditating on her glory in heaven, And while with the greatest confidence she was fixing her thoughts more firmly on the glory she had attained, and was more ardently commending all her daughters to her, that she might send forth prayers for them before God, again her meditation was increased in this, namely, how far the soul in that eternal and supreme light is transformed, and most happily becomes deiform. In this increase of meditation she was speaking thus: "O my Prioress, you also are transmuted into that sun of justice, so that in us you may see God alone, and nothing else. Think of the creation of man, and rapt into ecstasy, and of the nobility of the rational soul, for both God willed to create us like himself, and he himself also willed to be made like us, that he might become man for our salvation."

[68] Then upon this part there befell her a certain commotion of the heart, such that all her inward parts were intermixed within, as a cauldron while it boils most fiercely at the fire. ^k "I began," she says, "to sweat, again more intensely, then to grow cold, I failed within myself, so that the spirit of the body was not in me; and while she was in such a state, a sudden splendor was shown to her, brighter than this sun: and in that splendor she said there was shown to her the Prioress with three sisters, in this manner. The vestment was upon her as the nuns wear, and a black veil; nor was it possible for her, as she related, to know of the vestment whether it was of wool or of some other material, because the splendor impeded her eyes and her sight by the excellence of the light, she appears in great splendor, and hindered her keenness; only this she was able to grasp concerning it, that the garment surpassed all whiteness. The tunic or stole descended beyond her feet almost two arms' length, and an emerald stone gleamed upon her breast, and upon her head a crown was placed, between two Angels, and was held by two Angels shining here and there, one head by one, the other by the other, as if they shared in placing the same upon her head: they were standing out to the measure of one arm. Her countenance moreover appeared as it were Seraphic.

[68] And with her there appeared two men in the habit of the religion of the Friars Preachers with one Bishop. The first was Blessed Dominic ^l under whose care and discipline we live; the other with him was the excellent Doctor St. Thomas of the aforesaid Order; the third with them was clothed in Pontifical habit, whom intently gazing upon she clearly recognized that it was Blessed Augustine, with St. Augustine, whose Rule we profess. Blessed Dominic moreover had in his hand an open book, St. Dominic. in which these words were written, which he read, namely: "Have charity, keep humility, possess voluntary poverty": as if signifying openly that all these things had been kept by her. Moreover Blessed Dominic had a star most bright on his forehead, so that this sun which we now see, compared to it, seemed dark; wherefore Father Dominic began to address the Prioress herself thus: "Bride of Christ Jesus, my daughter indeed." And this said, he turned his face toward her, the one seeing these things; and said: "See to it that Brother Dominic of Peccioli, to whom the care of you was committed by your superiors, make a memorial of this matter by writing, and of this vision of glory." With St. Thomas Aquinas Saint Thomas Aquinas aforesaid moreover held a book in his hand, in which was written The Song of Songs ^m. ⁿ For with the Prioress were three Sisters clothed in monastic habit, yet their garment was not as precious and solemn as hers, nor were they in such a sublime degree as she was raised; for the Prioress was placed in the air to the measure of one reed, and those three were in a lower place, concerning whom neither the being nor the name was revealed. In this vision the space of five hours endured in my sight; and when she had returned to herself, and three sisters. she found me with my face upon the earth; for thus I had placed myself that I might pray.

These things moreover she faithfully wrote to me, and signified by word: wherefore I have put them into this writing to the praise of Most High God; and that it may be to the perfect for profit, to others for example of perfect life.

ANNOTATIONS.