ON BL. JOHN BASSAND, CONFESSOR, OF THE ORDER OF THE CELESTINE FATHERS,
IN THE MONASTERY OF COLLEMAGGIO NEAR AQUILA AMONG THE VESTINI,
In the year MCDXLV.
PRELIMINARY COMMENTARY.
John Bassand, confessor, of the Order of the Celestine Fathers, in the monastery of Collemaggio near Aquila among the Vestini (Bl.)
BY J. P.
§ I. A view of the place; the Blessed one's public veneration.
Before we proceed to the other things which we shall say concerning this Blessed one, it has seemed good to us to premise a view of the place The monastery of Collemaggio, in which, putting off his mortal body, he passed to happy immortality. The Reverend Father Augustin Lubin in his Brief Notice of the Abbeys of Italy, page 21, writes to our purpose this: Aquila among the Vestini, an episcopal city, the chief of the whole Abruzzi, upon a mountain by the river Aterno flowing beneath. Then he proceeds to the Religious families which exist both in this city and in its territory, and describes the monastery in which Bl. John died in these words: The abbey under the title of St. Mary of Collis medius, otherwise Collis madius, commonly of Collemaggio of Aquila — that is, near Aquila at a hundred paces — of the Order of St. Benedict, as Pope Celestine V asserts in his Bull, in which he says that in this church the insignia of the diadem were set upon his head in the year MCCXCIV. See Ughelli, volume 1, page 426. In the Taxation codex of the Apostolic Chamber it is said to be of the Order of St. Peter of Majella, and there was united to it the monastery of nuns of Bl. Mary at Grangianum, or Graianum, of the Order of St. Benedict, by Pope Nicholas V, in his 2nd year, that is MCDXLVIII.
[2] It was founded by the aforesaid St. Peter Celestine about the year MCCLXXXVII, concerning which various things are here noted, and increased by him to such greatness that in its church, in the presence of Charles of Anjou, king of Naples, and Charles Martel, king of Hungary, and of an incredible number of peoples, he willed to be crowned as Pope. This down to the year MDXXX French Celestines inhabited; now Italians. There is kept the body of that same Saint, as also of the Blessed John Bassand and Bonannus. The abbot is baron of the Castle of St. Benedict in Perillis. Of St. Peter Celestine a longer discourse will recur below, whose Acts were long since illustrated in our work in volume IV of May, at the XIX day of that month, on which he is contained in the Roman Martyrology. Of Bl. Bonannus, Celestino Telera makes mention in his Sacred History of the men illustrious for sanctity of the congregation of the Celestines, of the Order of St. Benedict, written in Italian, page 335, on the occasion offered him by the sepulcher of Bl. John Bassand; and he writes that the bones of that same Bonannus are deposited in a case, and are devoutly honored by the faithful, and that he was a monk in the monastery of St. Lawrence. Further, the same historian indicates that he does not know whether he lived in the time of the ancient Benedictine monks, or whether he was a Celestine; he adds also from report where he lived, and that he died with a reputation of sanctity, and that his relics were long held in veneration, until they were translated to the monastery of Collemaggio. But whether the title of Blessed, by which Telera names him, belongs to him by strict right, is not the place here to inquire.
[3] which he illustrated by his government, death, and miracles: But to this monastery, already described by us, our Bl. John was sent by command of the Roman Pontiff Eugene IV, that he might form it to a better rule of the Religious life. And for one year and about two months he presided over it and profited it most laudably in a very declining old age; and, like a white swan, so to speak, singing beforehand the divine praises to his own death, he there most happily died, and illustrated the said place with the most sweet odor of his surpassing sanctity and with many prodigies, and therefore deserved a public cult, and one in the strict sense, as we shall now prove. But although for establishing this the more recent hagiologists do not suffice for us, who announce the Man in the sacred Fasti and mark him with the title of Blessed, we nevertheless premise what they record concerning him, that hence at least it may be plain not so much what was given him by them, as what was owed and paid.
[4] his memory in the sacred Fasti: Ferrari in the New Catalogue of the Saints, on the XXV day of this month, relates this concerning him: Of Bl. John Bassand the Celestine, adding in his notes, from the Calendar of Lorraine lately transmitted to us thence. But on the present day Ménard: At Aquila in Italy, the deposition of blessed John Bassand of the Order of the Celestines. To this add Bucelinus: At Aquila in Italy, the deposition of blessed John Bassand, Prior of the monastery of Collemaggio, most excellent in the merits of his life. His public cult was not sufficiently known to Du Saussay, since on the XXV day of this month, in his eulogy, printed in smaller letters and appended to that day, he is honored by no other title than of blessed memory, inferior to the merits of the blessed Man — although Du Saussay afterward adds that, full of the merits of sanctity, … he most piously fell asleep in Christ …, and shone with very many signs of a well-earned glorification. But in his Series of the Saints, Blessed, and Pious at the day just mentioned, the same Martyrologist reckons him among the pious only. We wonder also that he was so unknown to Castellanus that we could find no memory of this Man in his Universal Martyrology. Hear now, reader, and understand the reasons which prove that to our most blessed Celestine Ascetic there truly and properly belong those public honors which are imparted on earth to the other Citizens of heaven; to which end we set forth the following.
[5] the Man's public In the first place, that he left behind him a notable esteem of sanctity is concluded from this, that by the contemporary writer of his Life — an ascetic of that same Celestine Order, and the third president of the monastery of Collemaggio after him — he is called now blessed, most blessed; now holy, most holy; nay even most glorious. Nor indeed did the epitaph upon his sepulcher omit the title of saint and his invocation, which is contained below after the Life to be printed by us. Second: since it is much to be praised by a praised man, let there come forward in this place John of Capistrano, of the Order of Friars Minor, who, himself also a Saint and most celebrated through the whole world, extolled our Blessed one's holiness with distinguished praises, his admirer, and a witness and herald most highly esteemed among few. The aforesaid biographer writes this at number 56 of our division, which we shall afterward always cite: There was present also among the others, who honored the dying father John with their presence, the religious father John of Capistrano, an excellent preacher, who had before seen him and knew what manner of man he was … But afterward, believing that he had departed, he closed his eyes with his fingers … For he was in ecstasy, etc.
[6] But after the death of the most blessed Man, his body
having been carried to the church, cult before he was buried, the same St. John of Capistrano delivered a panegyric oration concerning him. It will be useful to set down here what was done in the words of the biographer at number 60: That reverend father John of Capistrano, he says, made an excellent sermon concerning his manner of life, his sanctity, his modesty, his virtue, before very many — two hundred\ thousand men — taking for his theme: There was a man sent from God, whose name was John; plainly setting forth his most holy acts and his glorious death, particularly and distinctly, as he had been informed and had already long known him, and extolling that just man with the highest praises as a saint, and as pleasing to God, before the multitude of the peoples.* Thus a Saint concerning a Saint; whose Acts will have to be illustrated on the XXIII day of October, on which he is entered in the Roman Martyrology.
[7] Third. Here now for you, reader, are other tokens which are proper to the servants and friends of God, is proved and to those who have died in the Lord's kiss: But the sermon being finished, of which he had just treated, he says, so great a concourse of people came to the bier, and burst in so violently, that a guard of armed men was necessary, lest they should overturn the sacred body; which with the greatest labor they carried into the chapel of saint John the Baptist. And his face seemed gracious to those who beheld it, as though smiling; having the joints of his hand flexible, so that he was believed not dead but sleeping. Many feeble and sick persons were there cured, being restored to their former health at the touch of the sacred body. What the biographer writes concerning his honorable obsequies at number 61 I allow to be here passed over in silence. Fourth. God declared the Man's notable sanctity, and his most gracious patronage in heaven, by very many miracles, which are related in the author of the Life at number 65 and following; among which two above all come to be considered: the one indeed, by which a man three days dead was recalled to life by the blessed Father's merits, as is narrated there at number 79; but the other that which he narrates in chapter 9 at the beginning: When the sacred body had been laid up in a wooden case, and placed upon the small altar of the Baptist of Christ which is at the right side of the chapel of Bl. John the Baptist, the brethren began to fear lest an ill odor should breathe forth from his body, to the scandal of those passing by. On which account they opened the case, and, covering the blessed Man's body with quicklime, laid it back there where it had lain. And presently, a few words interposed, he says: With reverence, covered with silken cloths, they set it in the appointed place … In this manner it rested for eighteen years, until at length, the case being again opened, it was found entire, as is there related at greater length at number 83.
[8] by various Fifth. Great force also for proving this Man's public cult have the things which the biographer adds. For that sacred deposit rested in this manner for eighteen years, yet so that it did not cease to be honored with a singular and manifest cult, the lords of the Chamber coming yearly on the day of his death with the citizens of Aquila, and offering two candles before the case of the sacred body, and there hearing Mass. Several things then follow upon the present matter. Sixth. It afterward seemed good, as Telera asserts at page 334, to the monks and to the magistracy that an honorable burial place should be built for the blessed Father, in which so precious a treasure might be enclosed, and devotion toward him be kept alive for the future. No sooner said than done. For within a few years a beautiful structure, as Telera relates, was raised of wrought stones in the middle of the chapel of St. John the Baptist. Seventh. To our purpose there conduces not a little the present state of the body — or that at least which it was in the year 1648, in which Telera published his book. Down to this present day, he says at page 335, the sacred body is beheld set on high upon the level of the altar, enclosed in a case surrounded with crystals, which two wooden doors, locked with keys, guard; and it is shown on the chief feasts of the Church, or when the presence of distinguished persons occurs. All alike marvel at the entireness and whiteness of the flesh, even in the face and in the head, in which even today the hairs of the monastic crown are beheld. To these add what our Fr. Janning, after Telera, left noted in his Diary of the Roman-Neapolitan journey to our purpose. For he writes thus there at folio 3 verso: In the church of the Celestines near Aquila, called Collemaggio, there is preserved … the entire body of Bl. John Bassand, which I also saw. It rests in the chapel which is on the Gospel side of the high altar. Thus he; concerning whose excursion into the kingdom of Naples it is treated in his Life before volume III of July, page 3.
[9] arguments Eighth. Notable moreover for confirming, and for commending to the memory of posterity, the blessed Confessor's public veneration are the Antiphon, the versicle with its response, and the proper prayer, which are contained in the manuscript copy of the Life which we shall give, after the metrical epitaph which is subjoined to it, headed with this title: A commemoration of blessed John Bassand the Celestine, called of France. Antiphon; which runs thus: Before the throne of the Trinity, John Bassand, father, do thou so represent the cause of our poverty, that the fount of highest loving-kindness may draw us from the filth of depravity, and that the light of the Godhead may draw us to the kingdom of brightness; and may the light of thy fatherhood unceasingly wash us, who are grievously defiled — thou who rejoicest everlastingly — that we may joyfully behold his countenance everlastingly. Amen. ℣. Blessed John Bassand, hear thy servants who entreat thee. ℞. And bring us the pardon obtained for us from heaven. Prayer: O God, who dost restore us to the glory of eternity by the examples of thy Saints: grant us, we beseech thee, that by the prayers and merits of thy most blessed confessor John Bassand, chief imitator of the most glorious Peter Celestine, we may deserve to despise all worldly things, and at length to be made partakers with him of the eternal rewards. Through our Lord Jesus Christ thy Son, who with thee lives and reigns, etc. Amen.
[10] Ninth. What of this, that his metrical epitaph, of which above, contains another invocation of the Blessed one, from time immemorial before the decree of Urban VIII, Pope. expressed in these words:
Thee, Father, we beseech: look upon us and bless us, And preserve Aquila, which was pleasing to thee.
And why should anyone doubt whether public honors are due to this Man, after the proofs by which we have shown that they must be claimed for him — proofs which, as it seems to us at least, even if they do not prove it singly, nevertheless suffice for establishing the possession of his public veneration? This, which even while living he had among men, he confirmed after death by the following signs and by the other prerogatives which we have recounted above, which are an argument that he died as a true and singular friend of God, and that his death was precious in the sight of the Lord, and that his soul was pleasing to him. Let Bl. John, therefore, remain in that ancient and sufficient possession of his sanctity, which for two hundred years — if from these you subtract about twenty — he had before the Decree of Urban VIII, Pope; being assuredly to be placed among those to whom, on account of the length of time, the aforesaid Decree is not opposed, which we profess to obey in all things. This case, therefore, is truly excepted from that decree. These things having been hitherto said concerning the Blessed one translated to the world above, let us go back to the things done by him in life, and weave together the chronological order of them, which is wanting in the anonymous Latin biographer.
Annotations\ Otherwise there is added about*.
§ II. A chronological arrangement of his Life; his learning; the monastery of Besançon; a certain narration of the biographer corrected.
This chronological arrangement is given Telera illustrated with chronological reckonings the Life of the blessed Father which he published; whose order and example we too shall follow, about to cull from him, for the reader's convenience and for the greater clearness of the Life, what he noted upon this matter, and to add to it if anything worth the labor shall present itself. He drew his first light, therefore, in the city of Besançon in the year of Christ 1360, Innocent VI, supreme Pontiff, governing the See of Peter. He lived in the world eighteen years, with the utmost piety and integrity of manners. He is clothed with the habit of the Canons Regular of the Lateran in the church of St. Paul of the same city, which happened about the 18th year of his age, of Christ 1378, so far as it is possible to attain by reckonings. Having followed\ this manner of life down to the 30th year of his age, of Christ 1390, he turned his mind to the Congregation of the Celestine Fathers, and put on the monk's habit in the most celebrated monastery of St. Mary at Paris; in which, having lived most religiously about 15 years, he becomes subprior (which name was afterward in that Religion changed into vicar*), being in the 45th year of his mature age. Being made Prior of the monastery of Amiens, in the year of salvation 1408, of his age 48, he is sent thither. Then he was elected Prior of the monastery of Paris; and although, as Telera relates at page 287, the year is not precisely noted in the manuscripts in which that office was conferred upon him, he nevertheless altogether affirms that this is had from the foundation of the monastery of Amiens, which happened in the year 1408, and also from the election by which he was advanced to the government of the province in the year 1411; and that it must be said that, two years at least having passed in that new office, he returned to Paris in the year 1410, where he was Prior for one year only, if this, he says, is true, as it is most true, that in the following year he was Provincial.
[12] from the Italian Life, We read, says the same author at page 288, that the first election (namely of the five by which he was promoted to this office in the province of France) was made at Paris in the year 1411, in the time of his priorate, of his age 51, of his profession 21. He completed the prefecture of the province in the year 1414. He resumed it in the year 1417. In which three years of his government the grave affairs of his Religion called him to Rome, and he treated with Martin V, Pope. The governance of the province was conferred upon him a fourth time in the year 1432; a fifth in the year 1438; to which office he set the crown in the year of the Lord 1441, of his age 81. But when in the year 1440 a schism had arisen in the Church of God, he is sent by Charles VII, king of the French, to Amadeus, duke of Savoy, the pseudo-pope under the name of Felix IV, called V; with whom he so managed the common cause of the Church that he extinguished it, and restored peace to the Church. Then for about two years he dwelt in the monastery of Paris, giving himself to solitary quiet and to peace of soul, down to the year 1443. Being summoned by Pope Eugene, he is destined for the monastery of Aquila. Knowledge of this matter came to the Blessed one at the end, as Telera indicates that he reckons the calculations, of the year 1443; then, having set out for Rome, he meets the aforesaid Pontiff, and consults with him upon the reformation of that same monastery. Telera subjoins the difficulties which arose on that account at the beginning of the year 1444, and also the Blessed one's entrance among the men of Aquila and his return to the Roman Pontiff. (Consult concerning these things the Life in our work, chapter 5.) But the obstacles being removed, John, fortified also with Apostolic authority, in that same year 1444 governs the monastery of Collemaggio, and diligently watches over the bringing into it of a more perfect form of living. Finally in the year 1445, of his age 85, of his Celestine Religion
55, he closes his life in the said monastery on the XXVI day of August, after he had presided there for one year and about two months. This chronological division of his life proceeds according to the chronological arrangement which the aforesaid Telera stuffed in various places into the narration of the things done by the Blessed one. But what Telera related concerning the Blessed one's dealings with Amadeus we shall examine below.
[13] which Telera published. But there are two bases in the author of the Life, by whose help both the Blessed one's birth, and the duration of his life, and the beginning and end of his Religious profession can be fixed. And the one indeed stands at number 13, where these words are: But when the Man of the Lord had lived nearly to his thirtieth year in the aforesaid Religion (namely among the Canons Regular of Besançon), … he entered the Religion of the Celestines. The other at number 49, where it is thus written: Having therefore passed eighty-five years from his birth — namely in the fifty-fifth year from his entrance into the Religion of the Celestines — he contracted his last illness and died, as is afterward narrated. Further, that aged term of 85 years is also marked in his metrical epitaph. Hence it is gathered that in our copy from the manuscript of Don Nicolas Belfort, and in another of Chifflet, it is faultily written: In the eightieth year of his age; but in the fifty-fifth from his entrance into the Religion of the Celestines.
[14] On this occasion notices are given To what was said in the Chronological arrangement concerning the institute of Religious life taken up by Bl. John among the Canons Regular of St. Paul of Besançon, and concerning which the biographer at numbers 11 and 12, I have judged that certain things should here be observed concerning their monastery. Jean-Jacques Chifflet in his Vesontio, part 2, page 201 and following, describing the state of the church of St. Paul, delivers various things to our purpose, from which it will suffice to cull the following: We have said, he says, under St. Donatus, that the monastery of St. Paul was first built and instituted by him according to the Luxeuil rule of St. Columban … That it then suffered many losses under the impious prelates Felix and Tetrardus; and at last, Alberic the abbot being dead, that it was conferred by king Rudolph upon Hugh the first, then his chaplain, who, as we have seen, in the year MXLIV endowed it, when rebuilt, with rich revenues, and willed that its head should be named not ABBOT (as before) but DEAN. But the aforesaid author presently enumerates the Deans, and then thus goes on: Then the rule of St. Augustine was brought into that monastery; from which, when certain looser men shrank, a grave contention arose, which in the year MCXXXI was settled by archbishop Anseric on certain conditions; at the same time it was established that the Dean should preside over the secular Canons, but the Prior over the regulars. From that time there is no mention of Deans. But the Priors having been enumerated, But when, as he adds, in the year MCXXXII Innocent IV had forbidden, by a diploma given at Cluny, that anyone who would not follow the rule of St. Augustine should be admitted into the monastery of Bl. Paul, the secular Canons gradually failed, and in the year MCCLII the whole house consented to the Augustinian rule, over which under that name the first abbot was set, etc.
[15] But concerning the eleventh abbot of this monastery Chifflet records this: concerning the monastery of Besançon, in which the Blessed one lived. Odo de Savigny, MCCCLXXXV, MCCCXC; he died, etc.; whence it is gathered that Bl. John Bassand flourished there under this abbot, and that he passed the first years of his Religious life under these predecessors of his — namely under Theobald de Nans, who is set as the eighth abbot, noted at the year MCCCLXXI: he died on the XVI of the Kalends of May MCCCLXXIX; or at least under his two next successors, namely Hugh de Chatillon Guiette and John de Vaultravers, who are marked without a year. And let these things be said according to the Chronological arrangement just set forth. From which, as also from the Life, there may be corrected an error of time and place, chronological, which stands in Chifflet under the fifteenth abbot: In his time, he says, namely MCDXLIV, there passed to the world above Bl. John Bassand, who from a Canon Regular of St. Paul of Besançon had been made a Celestine in Italy. (But Chopin is cited by Chifflet in his Monasticon.) For the Blessed one died in the year 1445; and from the said Canons he passed to the Celestines at Paris. Of the learning with which John was endowed above very many other ascetics of the same Order, I read nothing very singular in his Life, which we shall give.
[16] This defect Telera supplies in chapter 10, from page 229, Specimens of his learning and shows that John was endowed with no common learning; to which end he relates what passed between him and John Gerson upon this matter. Bassand asked, he says, from him a treatise upon that verse: He hath received Israel his servant — that is, concerning the assumption of the humanity of Christ, that from it he might understand the deep mysteries which are there hidden. He adds that Gerson readily answered this petition, and that, the composition being woven, he gave it this title (Telera cites the first part of his Works, published at Basel in the year 1518, number 15, letter P): A treatise of John Gerson to the Provincial of the Celestines upon the little verse of the Canticle of Mary, He hath received Israel his servant: Of the assumption of the humanity of Christ, etc. To the reverend Lord in Christ, the Provincial of the Celestines, Fr. John Bassand, his own John, chancellor of Paris, etc. But how excellently he esteemed his learning he left not obscurely noted in the course of that praised treatise, writing thus: Attend again, most clear-sighted Father. And below he signifies that in others of his Works he was freely corrected by Bl. John, saying: Thus, best Father, thou hast noted for me concerning certain matters.
[17] from John But at the end of the same treatise, as Telera adds, he addresses the Blessed one with this honorable clause: These things we have had, most religious Father, and at the same time most excellent in prudence, which with a running pen, expressing the tongue of a fervent mind, I willed to note in this little sheet,\ satisfying thy petition, in the year of the Lord MCDXXVI. For\ I was beginning this Canticle when thy kindness, to be honored by me by right, visited me in the Chapel. Farewell, farewell.
But that John Bassand in turn sent his own lucubrations to Gerson, Telera relates from this, that he directed to Gerson a certain treatise divided into four parts, of which the second contained about 53 considerations; and he indicates that it is thus read in the fourth part, number 19, letter b, where Gerson writes to Bassand, expounding the Gospel If any man will come after me, etc.: A letter to the Provincial of the Celestines upon the Gospel: If any man will come after me. Then he subjoins this: For behold, through your reverend Fatherhood and most dear devotion there has been sent and offered a little treatise under four parts; in the second of which are narrated as it were point by point about 53 considerations, sententiously, briefly, and in order.
[18] Gerson. Telera writes that this treatise could not be seen by him after long diligence, because it was not preserved by the Celestines, nor inserted by Gerson into his Works. But that the letter just mentioned was directed to no other Provincial of the Celestines than Bassand, he proves both from this, that it is gathered to have been written about the year 1419 or 1420, when John was discharging that office; and because Gerson would have indicated his name, in order to distinguish him from the John named on another occasion. From these things, since those two learned men in turn directed their lucubrations one to the other, Telera affirms that a sure judgment can be formed that our Blessed one could have brought forth into the light works of greater note; but that he omitted this either from want of time, since he was held fast by the assiduous occupations of his Religion, or from a humble opinion of himself, being content to have spent his learning in meditating upon the great works of God, and in blessing him in his cell. But in the public light of the world, and to the great commendation of his name, he is related in the Life to be published by us to have accomplished a matter of the greatest moment, of which we shall now treat.
[19] We cannot reconcile with the time The anonymous biographer at number 29 and following narrates that Bl. John was summoned by Charles VII, king of the French, and sent to Amadeus, duke of Savoy, to this end, that he might induce him to renounce the pseudo-papacy which he had at that time assumed in the apocryphal council of Basel under the name of Felix V against Eugene IV, the lawful Pontiff; and that he accomplished the business entrusted to him so excellently that he brought that same pseudo-pope from arrogance to submission, and to the renunciation of a tiara not due to him, as may be seen at greater length at the place just cited. Let us weigh this fact in the chronological balance, and let us show that it does not stand, because it conflicts altogether with the same. The council of Basel, lawfully assembled in the year 1431 under Eugene IV, Pope, at the beginning, but afterward schismatic, in the year 1439 deposed the same Eugene and substituted Amadeus for him. He sat in that chair of pestilence from the said year 1439 down to the year 1449, in which year at last, under Nicholas V, Pope, he abdicated his spurious pontificate, upon prior conditions both in favor of himself and of his Cardinals, supporters, followers, etc. This narration, compressed into a compendium so far as is enough for our purpose, Odorico Rinaldi sets forth more diffusely declared and confirmed in volume 18 of the Ecclesiastical History in various places; Labbe in volume 13 in the History of the Councils, of Basel, etc., from column 1488; Spondanus in his Continuation of the Annals of Cardinal Baronius, volume 2, at the years indicated above. Labbe in the Chronological Compendium may also be consulted.
[20] These things being premised, let us weigh the fact set forth above from the biographer. that Bl. John accomplished the abdication of the pseudo-pontificate Nothing occurs in it on the part of Eugene IV, Pope; nothing on the part of Charles VII, king of the French, which so far as regards the time conflicts with that fact; since the latter reigned from the year 1422 down to the year 1461, and the former from the year 1431 down to the year 1447, each surviving after the Blessed one's death, which happened in the year 1445. Where, then, does the water stick here? It sticks in the year of the renunciation made by Amadeus, and in the year of the death of Bl. John Bassand. For he had already been dead a full four years when that was accomplished. In what way, then, do the things cohere with the reckoning of time which the biographer attributes to the Blessed one, speaking thus at numbers 33 and 34: The sanctity of blessed John, and his faithful discourse, so prevailed with that duke (Amadeus) that … being pricked in conscience by his most efficacious words, he renounced the papacy, etc.? How could it come about that, as the same biographer adds, the embassies of kings and the humble suggestions of princes being passed over, a haughty loftiness yielded to the humility of so great a Father? How, finally, is this deed attributed to him alone in these words: This work, so stupendous and so glorious, was entirely his own, etc., since Amadeus hardened himself in his shadowy and smoky dignity from the year of Christ 1439 down to the year of Christ 1449?
It would be altogether another thing if the biographer had said that the blessed Man was earlier sent by Charles VII to Felix the pseudo-pope, and that he pleaded before him for the abdication of the spurious papacy and for the peace of the Church; in which matter, if perchance it happened, there would at least be no discord of fact and time. But since he indicates that this arduous business was accomplished and finished by him, and by him alone, this is what we cannot reconcile with the true reckoning of time, and therefore we judge it foreign to the truth. It pleases us to add to these things a few words concerning the princes of the Church through whom the abdication of this antipope was at length accomplished.
[21] Labbe in his Chronological Compendium at the year of Christ 1439 ascribes this deed to king Charles, already often mentioned. of Amadeus, duke of Savoy. Rinaldi at the same year, number 1, sets him as the mediator of the concord, and then subjoins this at number 2: Further, not only Charles, king of the French, and his son Louis, … bestowed labor in urging Amadeus to condemn the schism, but also the emperor Frederick, and Henry king of the English, and René king of Sicily joined their zeal; so that some write that Amadeus was compelled by Frederick to abdicate the pseudo-pontificate which he had obtained; and indeed that Frederick himself was most desirous of blotting out the schism, and happily bent his cares to that matter, is manifest from the several testimonies adduced above. Henri de Sponde may also be read in his Continuation of the Annals of Cardinal Baronius, volume 2, at the year just designated, number 1. Nor shall we transcribe what he records there, since what has already been said abundantly suffices for our purpose.
Annotations\ pene* is added in the Chifflet manuscript.
\ schedulam*.
\ That is, namely*.
§ III. The writer of the Life, the Acts, and their copies.
The biographer is praised The anonymous writer of the Life (whom I so call because I have nowhere hitherto read his name expressed) indicates various marks concerning himself, of which I judge the reader should here be advised. For, first, he was an ascetic of the Celestine Order. For in the Prologue at number 7 he says: Of certain venerable Brethren of our Order. Second, at number 5 he affirms that he was the Saint's disciple, and an eyewitness of his virtues, in these words: The brave deeds of the Father, therefore, are not to be kept silent, lest as ungrateful sons and disciples of his, who saw and knew his marvelous sanctity, taught, protected, and instructed under his mastery while he led his life among men, we should be silent about his praises. Third, in the same place at number 7 he professes his sincere fidelity in writing, when he says that he sets down in this present little book those things which, both by sight and by the hearing of a true relation, were most well known to him concerning the most blessed Father. Fourth, he was the third in the government of the monastery of Collemaggio and in its reformation, the Blessed one's successor: Whom, though unworthy, he says, I succeeded as the third in the government of regular observance, under the reverend Provincial of France, in the parts of Italy: so that it is no wonder that he, dwelling among the men of Collemaggio, learned not a few things both by sight and by hearing, especially those which pertain to the miracles wrought among them by the blessed Man.
[23] as one very well acquainted with the things which he wrote. But of his virtues he could conveniently be informed by his own effort, since in chapter 2, number 20, he relates this: For what else did we SEE in so great a Father … but the form of perfection, the rule of justice, the title of modesty, the example of chastity, of poverty, of humility, of patience, and a most fervent zeal of obedience, and the mark of all uprightness and sanctity? Let these things suffice that we may pass a fair and well-founded judgment that no common credit is due him. Yet it is to be lamented that this blemish fell from him, of which above at number 20 it was treated; whereas from other quarters there are many things from which his lucubration may be commended as true and sincere. Receive, reader, concerning the copies of the Life, what I subjoin.
[24] The reason is given We have two Italian copies: the one indeed published by Telera, and already so often cited; the other in manuscript, which is noted as taken from the manuscripts of the church of Aquila; each without the Prologue, which our Latin copies have; nor in either do I find the Blessed one's epitaph. The Prologue also Ménard either did not have or omitted, who in his Observations upon his Benedictine Martyrology, book 2, page 670 and following, brought forth into the light the Life and miracles of Bl. John Bassand. That Life — whether he found it written in this manner in the very copy which he affirms he had from the monastery of the Celestines of Amiens, where it stands in manuscript, or whether he himself compressed it into fewer words — that Life, I say, is nothing but a compendium of the Life. But he omitted far more miracles than he gave: I pass over, he says, another twenty-eight miracles which are recounted in his Life. Then he subjoins the Man's metrical epitaph. In our Aquila manuscript I do not find that long history of prodigies which is contained elsewhere. It remains that we observe certain things concerning four other Latin manuscript copies which we have.
[25] To two copies is ascribed the name Chiffl., of the copies of the Life, that is, of Chifflet; which, that I may distinguish them, the one I shall call the first Chifflet copy, the other the second. The other copy, which I have before me, is noted as taken from the manuscript of Don Nicolas Belfort. The Parisian copy, from which we shall print the Blessed one's Life, was transcribed from a manuscript codex of the Celestine Fathers of Paris, and sent hither in the year 1724. Of these four copies, the first Chifflet copy and the Parisian have far greater agreement between them in words and meanings than the other two; for these are shorter than those, and more consonant with each other. Yet it is not to be doubted that all four are to be referred to one and the same original source — the anonymous Celestine author, I mean, of whom I have already spoken. But which copies are the original or genuine ones, whether those which are longer or rather those which are shorter than these, I have nothing whence I may determine. And it matters little, since they are alike in the substance of the historical narration. From those words, The burden of a fallen origin, begins the Prologue of the said four copies. But the end of all is in the miracle by which a lame woman is healed at the touch of the bier of Bl. John, many citizens of Aquila being present with Friar John of Capistrano. In the said copies there is also the Man's epitaph, if you except the first of the Chifflet ones, in which I do not find it. But in the Parisian alone stand the commemoration, antiphon, etc., which I set forth in the Preliminary Commentary at number 9.
[26] and especially the Parisian, which we publish in print. It has seemed good to add to these some other things concerning the Parisian copy. Occasion for copying it out was furnished by the Life of Bl. Robert of Salle, of the Celestine Order, which we illustrated in volume IV of July, on the XVIII day of that month, from page 489; where at page 491, numbers 10 and 11, the reader will find various things which pertain to the present matter, since the Lives of the aforesaid Robert and of our Bl. John were transcribed from the same codex. In the same place, among other things, it was said of the very frequent abbreviations or contractions of letters then occurring in Robert's Life, which even now repeatedly recurred in the manuscript Life of John. But these I have endeavored to reduce to a plainer rule of reading; as also those forms to the more usual: in sompnis for in somnis, nunquam for numquam, nichilominus for nihilominus, hympnis for hymnis. Likewise I have converted simple letters into their diphthongs. The Parisian Life has been collated with the Belfort copy, and with the first and second Chifflet copies, and divided after our manner into new chapters, yet account being also taken of the old ones. We have used also Telera's Italian edition. Nor are Annotations wanting, by which we have endeavored to elucidate the context of that same Life and of the miracles, which we subjoin.
THE LIFE
By an anonymous contemporary author, of the Order of St. Celestine, and a disciple of the Blessed one.
From a manuscript codex of the Fathers of that same Order at Paris, collated with other copies.
BHL Number: 4336
A. By an anonymous writer.
THE AUTHOR'S PROLOGUE.
The author, having premised a narration concerning the mercy of God, The burden of a fallen origin, which the Creator of all judged that men, made mortal by the disobedience of the first-formed man and comprehended under a just sentence, should bear, that it might serve as the penalty of their rash transgression, he disposed to lighten\* by the antidote of his passion and death, through his ineffable charity with which he loved us, [and] to blot out the bond of eternal damnation, by pouring in grace and restoring the wretched to that former liberty which they had received when created.
[2] in the redeeming of man Our Redeemer, therefore, coming forth from the bosom of the eternal Father, clothed with the robe of flesh, as a bridegroom from his chamber from the virginal womb, his mother's modesty being preserved, surrounded with infirmity, deigned to visit the world; seen upon earth and conversing with men in words which are spirit and life; teaching the wisdom which is from above — not earthly, not animal, not diabolical, but rooted and founded in the truth of God — making souls chaste, and instructing simple hearts to fear God, to obey the divine precepts; making plain what he taught, that he might make men gods, being made man. Moreover, being baptized by John, tempted by the devil, doing penance forty days and forty nights in the desert.
[3] and the calling At length he called disciples to himself, choosing rustic and simple men, that this divine grace might shine forth the more clearly; not powerful men, not noble, not skilled in the law or teachers, that through unlearned men he might destroy the wisdom of the wise and reject the knowledge of the prudent. These he filled with all wisdom and knowledge, that they might be powerful in works and in speech, and be fit shepherds and rulers of the Church militant, and might convert the whole world by their preaching.
[4] of the Apostles, For they were teachers of martyrs, fathers of confessors, most attentive directors of virgins, widows, the continent, and the married, teaching what is profitable, not persuading men of the faith of Christ in the subtle words of human wisdom, that by the simplest words they might call them back to the worship of the highest Godhead, which by idolatry they had forsaken; teaching them, I say, by the exceedingly narrow way of the commandments which leads to life, the visible things of this world being despised, which are fleeting and falling, to obtain perpetual life, and to attain that glory and that ineffable joy which neither eye has seen, nor ear heard, nor has it ascended into the heart of man, promised by God to his faithful.
[5] Their faith, I say, and doctrine and virtues the Martyrs followed, glorifying God in their bodies, pouring out their precious blood for the honor and love of Christ, whose doctrine other Saints followed, and walking in all things worthily of God. By whose living examples, and instructed by the mighty showing forth of their virtues, certain confessors, living holily, justly, and piously, withstanding heresies, served the Lord in spirit and in power; so that as many as stood forth under the Christian form as approved faithful drew from them eagerly the salutary doctrine, which they poured out abundantly upon the faithful peoples who followed.
[6] So also perfect Religious, whose hearts the divine love had touched, aspired to the contempt of the world: taught by the records of the Scriptures,
when they had seen that the charity of many had grown cold in comparison with that of their forebears — so that they had as it were wholly departed from that apostolic perfection — together with the most blessed first cenobite Mark, wishing to serve the Most High, into whose faith they had been initiated, more particularly, more secretly, and more devoutly under a habit of humility, fled the society of men, dwelt in the woods, and built monasteries wholly separated from the cohabitation of secular men, and bound themselves with the most stubborn vows, showing their strength in silence and in hope, so that, being about to fight against spiritual wickednesses, they might be fortified as with certain shields by continence, abstinence, fastings, vigils, prayers, meditations, and the contemplation of divine things, which are the defenses of the Christian warfare.
[7] The chief of these — a Paul, b Antony, c Pachomius, the author enumerates the chief of them: d Moses, e Sisoes, f Arsenius, g Climacus, h John, i Hilarion, k Pastor, l Nesteron — came after the most blessed m Mark the Evangelist; who, with many others of their lot, despised the present world and dwelt in desert places, and pleased the Most High in their manner of life. From these there arose perfect Religious, warring under a rule and an abbot; of whom the foremost was the glorious confessor n Benedict, father of monks, ornament of cenobites, composing a rule outstanding for discretion and brilliant in speech. Whom the most blessed o Peter Celestine, following as a lawful son in all observance, honored the more graciously by the blessed Religion instituted through him, his father's rule being taken as guide, that he might beget sons well deserving in sanctity, most illustrious in virtue, who should make so glorious a father live again in our times.
[8] Of whose number the most blessed John Bassand, but then he passes to Bl. John, and narrates in compendium his life, a Frenchman by nation, of Burgundy, a man most holy in all religion, shone forth gloriously for our world. This Man, and his magnificent deeds known to his disciples, over whom he worthily presided, lest they be buried in a hurtful silence, we reckon it most just to make known to the world, that from a true account of a life so virtuously spent men may profit in the school of monastic and regular discipline, and that seculars also may from his virtue shape their own acts, and may likewise rise up to works of piety. For his manner of life in an age now passing gives the faithful an incentive to living well, and supplies a share in his virtues; so that what manner of man blessed John was, the stupendous miracles wrought by his merits at his death and after his death would show more clearly than light. He was assuredly a holy man, to be honored with signs and prodigies. For such was his life that, unless it had been renowned for miracles, it would lack the belief of its hearers.
[9] So great, in fine, were the miracles shown after his death his miracles and his deeds as would prove beyond doubt that he — after the continual labors of his virtues, after the surpassing exercises of the cenobitic life, by which from his first youth down to old age and to hoary years he advanced, built up, and reformed the Celestine Religion, whose habit while living he had borne — received in the secret chambers of God, after his labor, a full reward with the elect. For he departed from this wicked world, decrepit and full of years, most approved among monks, the gem of cenobitic discipline, known to French and Italians by the fame of his virtue; well deserving in sanctity, in the portents and signs shown through him; so that he is of singular glory in heaven who was of singular merit upon earth. The brave deeds of the Father, therefore, are not to be kept silent, lest as ungrateful sons and disciples of his, who saw and knew his marvelous sanctity, taught, protected, and instructed under his mastery while he led his life among men, we should be silent about his praises; but rather we ought to leave in writing that Father's life, conversation, and manners, by which he pleased the Most High beneath this sun.
[10] worthy of credit, because contemporary with the Blessed one, etc. Although this work would altogether have sought another workman than me — save that, being moved by certain venerable brethren of our Order, and supported by their charitable admonition, and wishing also faithfully to answer a father's blessing for the spiritual grace conferred upon me, I have busied myself to fulfill a mutual desire, and to set down in this present little book those things which, both by sight and by the hearing of a true relation, were most well known to me concerning the most blessed Father John Bassand, whom, though unworthy, I succeeded as the third in the government of regular observance, under the reverend provincial of France, in the parts of Italy — yet I fear, as a sinner, to put my hand to paper and ink, and to write down what would belong to a more learned man, and by my unpolished, or more truly defiled, speech rather to stain the paper than worthily to unfold the deeds of so great a Father. Yet, relying upon the prayers of the brethren, I begin the history, praying the Most High that by the merits of so great a Father, to whom I am bound and obliged, he would direct my pen, and that in pursuing the matter of so devout a work an affection of devotion and a strength of mind may be supplied to me.
ANNOTATIONS.
\ allevare*, Belfort manuscript.
THE OLD DIVISION OF CHAPTERS AND TITLES.
Prologue to the Life of blessed Bassand, a Celestine disciple.
Here ends the Prologue. Here begins the Life.
Chapter I. Of the place of his birth, and his good disposition and modesty.
Of his entrance into the Religion of the Canons Regular. Chapter II.
Of his entrance into the Religion of the Celestines, and of his first manner of life in it: how he advanced in it. Chapter III.
How he was appointed Subprior. Chapter IV.
How he was made Prior of Amiens and of Paris. Chapter V.
How he was five times elected Provincial of France. Chapter VI.
Of his visitations of the monasteries, and of his devout admonitions. Chapter VII.
Of his humility in his offices. Chapter VIII.
Of his fame with the king and princes of the French, and of his legation to Pope Felix. Chapter IX.
Of his patience in his adversities. Chapter X.
Of the old age of the Man of God, how virtuous it was. Chapter XI.
Of his going to Italy for the reformation. Chapter XII.
Of the infirmity in which he happily died. Chapter XIII.
Of the discourse which he made to the brethren surrounding his bed. Chapter XIV.
Of the visitation of the bishop of Aquila and of the lords of the Chamber, and of the count of Montorio, and of the citizens. Chapter XV.
Of his glorious and holy death. Chapter XVI.
How they led the holy body to the church, and of the preaching. Chapter XVII.
Of the honor of his funeral bestowed by the clergy, the Religious, and the people of Aquila. Chapter XVIII.
There follow his miracles, which the Lord God wrought after his death through his merits. Chapter XIX.
How his body, covered with lime, was found entire after eighteen years. Chapter XX.
Of his most devout and stupendous miracles. Chapter XXI.
CHAPTER I.
The Blessed one's native land and disposition; his canonry as a Regular; his entrance into the Order of the Celestine Fathers; the office of Subprior.
Chapter I.
Our most blessed father in Christ John, therefore, is reported to have drawn his origin from Gaul, His native land was Besançon; his disposition excellent and inclined to virtue: Transalpine as regards the Italians, from the province of Burgundy, and from the most famous city of a Besançon, of Catholic and devout parents. His father was among the greater men of Besançon an excellent citizen, who of his lawful wife received a multitude of sons; of whom one, like another David, chosen by God among his other brothers, and set apart as fat from the flesh, flourished as blessed John. He, while he was still a little boy, being taught by his most devout mother with holy admonitions to fear God, and to abstain from every sin, and carefully to keep the precepts of God, kept perpetual chastity of mind and body; and being made a youth of good disposition, he began to display modesty by his reserve — from which, according to Tullius Cicero, the first commendation of young men proceeds — and to shun all wantonness, and, like one strong of hand with David, a man according to the Lord's heart, to slay the lion of pride and the bear of luxury, being supported by divine grace. For while he was a youth in age, the old age of his mind was immense, in that he kept himself unspotted from this wicked world.
II.
[12] But when the most prudent young man had considered how it is not safe to dwell with a serpent, he becomes a Canon Regular, and Prior and at the same time clearly saw that the men of a perishing world live amid great perils, and go by the steep paths of vices which lead to death — finally understanding wisely how it is to serve
God is to reign — wishing to be a perfect disciple of Christ, he despised the dry world with its flower, forsook the lands with earthly things, leaving his parents and his own; counting the falling goods of the world as dung, that he might gain Christ. Therefore as a youth, desiring to make his ways good, drawn by the Father of lights, he entered the Order of the Canons Regular of the monastery of Saint Paul of b Besançon, whose habit he took, showing a most devout service to Christ his salvation. In which place, under the rule of the most blessed Augustine, he strove so to advance both among the canons and among the brethren that he came forth a perfect man. Whose life and devout manner of living shaped the minds of his Religious brethren to a stricter keeping of regular observance. Whence, having reached mature years, his other merits increasing, he was elected Prior of the congregation, pleasing to God and men, unceasingly passing his most happy sojourn with honor and virtue. Whom also in the course of time those fathers would have promoted to the abbatial dignity of their monastery, if he had persevered with them, considering his prudence and his careful zeal for advancement.
III.
[13] But when the Man of the Lord had lived nearly to his thirtieth year in the aforesaid religion, then he passes over to the Celestine Fathers at Paris, and, being a provident and careful worker of virtue, desiring in mind to attain the higher things of perfection, and to keep more strictly the vows which his lips had uttered, being inwardly inflamed with zeal for regular observance, he entered the Religion of the Celestines of the Order of saint Benedict, as suiting his character, as was fitting.\* In which he served the Lord so virtuously and so devoutly before all, in the spirit of humility — as he was a most upright man — that at his very entrance, in which for a few days he had borne the habit of sanctity, he transcended the state of a disciple, a swift perfection being attained, full of grace and fattened with the richness of devotion, and showed himself to all a master of virtue. For indeed he had a fit spiritual father, the Prior of Paris, brother c Pierre Poquet, a Burgundian, a most perfect and most learned man in the school of monastic discipline, who in the world had been an excellent doctor of civil law, and whose learning is often alleged by many judges and very frequently by the royal d parlement of Paris, and who had dedicated himself to the divine service under the habit of the Religion of the Celestines.
[14] Under so great and such a man, therefore, blessed John, of whom our discourse is, advanced greatly, among whom, singular examples of perfection being set forth, leading an austere life, wholly occupied in reading, meditation, prayer, or contemplation, and he thought nothing was to be neglected which belonged to the state of regular observance. The world was crucified to him, and he to the world, going forward continually from virtue to virtue, so that in a wonderful manner he showed to all a pattern of virtue. For, sitting firm in the citadel of his mind, a strong man, he had sincere thoughts; he ordered, I say, his affections, from which he might derive most virtuous works, dashing the stealthy and harmful ones against the rock Christ, and crushing Satan in the spirit of liberty. O happy that man, who had not only works, but even conceptions of mind sincere, and gracious in all temperance. For he applied his mind (as Lucan says) to the work of the hands of virtue,\* and to the highest labors; since it belongs to strong men, such as blessed John was, wholly to excel in virtue: to whom by those first fathers of a most perfect religion, who have now given their names in heaven, there was left, more excellent than any patrimony, the glory of the virtues, that he might succeed in every action as a worthy heir, whose burden he might bear, that he might likewise earn honor from the arduous labors expended.
IV.
[15] But it was fitting that a burning and shining lamp should not lie hid under a bushel, he becomes Subprior, but should be set upon a candlestick\ for all the brethren of the salutary purpose, and that so great a Man should be shown outwardly by public ministries what he was inwardly. He was therefore made Subprior of the sacred monastery of Paris of his Order; which most devout office, requiring very great diligence, he fulfilled so faithfully,\ carefully, and vigilantly, that he was in the monastery as it were a mother. All had recourse to him, and he gave them counsels of salvation. For the providence of God helps a man who labors without delay and sloth. For he claimed himself for himself, being exceedingly prudent in his office and likewise discreet. In choir most devout, careful for the work of God, provident in things to be done, that he might not grow slack with idleness, having a mind never unstrung, softening hard things, carrying through arduous ones, and knowing by what way he ought to go; and he quickly saw each thing and distinctly. For he ruled a congregation of a great number of brethren, perfect in all discipline of manners, both when his Priors were absent and when present, so that in the school of discipline he was a ready master, whom art and use had taught. By whose teaching the disciples of the sacred institute advanced; and embracing all with a mother's affection, so that old and young, professed and novices, ran along the way in the odor of his ointments.
[16] advancing himself and others in virtue, and tried by various sicknesses. And since he knew that silence is the key of Religion, in silence and hope he, a most valiant athlete, contended in the midst of the brethren, like another Maccabee protecting the camp of the soldiers of Jesus Christ, with his sword unwearyingly crushing his own sensuality together with vices and concupiscences, lest, growing insolent and nurtured on delights, it should wanton against the spirit. Whence the Almighty, foreknowing things to come and conscious of secrets, when he had determined in his high counsel to bring forth so unwearied a workman of virtue for his flock, that by words and examples he might devoutly profit Religion — knowing that virtue is perfected in infirmity — willed to instruct this Man in the time of his subpriorate with the scourge of various infirmity for very many years, that he should neither wholly fail, nor prevail in the continual exercises of Religion, being very weak and cast down; so that his strong mind, of unconquerable abstinence, being in no wise ungrateful toward clemency or discreet condescension, might not be hard in dispensing the weak and infirm, according to the governance of his office — he who was to be the father of all, and to be set over the public government by his own merits.\*
ANNOTATIONS.
\ Chifflet manuscript: first in the monastery of the Celestines of Paris*.
\ Belfort: to the work of the hands of virtue*.
\ Chifflet 1 adds should shine*.
\ Belfort: happily*.
\ Otherwise to be preferred*.
CHAPTER II.
The priorate of the monastery of Amiens and of Paris; he is made for the fifth time Provincial of France.
The daily exercise of the Man of God, of especial discretion, was ever this, After he had presided over the men of Amiens with surpassing merits, that, knowing his own measure, he should make his work most orderly, persevering in that which he had begun. On which account the Fathers of the Religion, promoting him to a higher degree, made blessed John Prior for the founding of a monastery by certain nobles of Picardy in the city of a Amiens, that he might there fit out suitable offices according to the manner of Religion, as he was prudent in things to be done, and might cause a gracious monastery to be built. Who, humbly and obediently taking up so great a burden, went thither, and ordered all things most becomingly, as had been commanded him, being appointed president over the brethren dwelling there. Yet omitting nothing of the accustomed weight of the divine service; nay rather, while doing what was becoming outwardly, he directed himself and those committed to him to every good.
[18] For he first settled what he willed, and with excellent skill, and diligently exercised this spiritual business which he had most devoutly accepted, and persevered in it continually and profited. And the further he advanced in age, so much the more virtuous, so much the more holy, so much the more pleasing to God was what he wrought, faithfully and most devoutly fulfilling his office, so that there was more of work in him than fame disclosed. Simple indeed and upright — not with that simplicity which the men of this world call ignorance, or grossness of understanding, but with a purity of mind in no way stained with any poison of duplicity. He was often at leisure for himself, and, sitting in his cell, suspended in contemplation, assiduous in reading, diligent in prayer, and frequently intent upon meditation, very austere to himself, nor ever\ relaxing anything of the rule of blessed Benedict or of the sacred constitutions, so that he never broke his fasts, nor indulged in bodily solaces; in all things grave,\ never dissolute; he stood by the brethren as they labored, and even helped them as they labored together. The convent, or the common table, he left on no account, nor on any occasion whatsoever, unless perchance he were weighed down with a most grievous infirmity, or were showing charity to guests who came, in receiving whom he was cheerful, according to the precept of the rule. He gave to none at any time an example of relaxation, a keeper of the commandments, an avenger of vices, a most keen reprover of transgressions, supplying to all matter for living well.
[19] The lukewarm, the negligent, the slothful, the idle feared him; and had profited by his best examples; but the fervent [and] devout altogether loved him, whom he sincerely exhorted to advance unceasingly according to the manner of their vocation. Whatever he read he referred to manners, shunning profane novelties of words and knowledge falsely so called; and he thought that he knew nothing else among the brethren — although he was skilled in the law and sufficiently learned — save Jesus Christ, and him crucified. He expounded the sacred books, simple and devout, to his brethren, as the divine spirit suggested to him, kindling the minds of his subjects to compunction and to zeal for regular discipline. And although he was rigid and constant in pursuing fastings, vigils, and silence, yet he had great compassion upon the sick. For indeed from his own former sufferings he had learned to have that loving-kindness which he showed toward others, merciful and kindly; so that he often said jestingly among the brethren that he was the patriarch of all the sick of the Religion. He was also a most excellent householder in governing monasteries, and a provident overseer at the fitting time in procuring the necessities of the brethren, or in constructing buildings. For virtue exalted the Man, and honored him as superior to all the brethren who lived well. Nothing, therefore, more excellent than his virtue, nothing more beautiful and more desirable to every man desiring to pursue the modesty of the monastic state; and, as the man of Cordova b says of Socrates, he recalled all his philosophy to manners, and to this sum, which he often said was wisdom — to distinguish good things from evil — since he was most discreet, and mature in every action of his. And indeed in this matter no one was held more prudent, better, or more agreeable than blessed John of Besançon.
[20] thence he is taken to the government of Paris. Departing at length from that monastery according to the will of his superiors, Prior of the monastery
of Paris he was made. In which the blessed Man showed plainly to all how much he profited himself and many others by that wondrous zeal with which the most blessed Man was zealous for the cenobitic discipline of monks; in which he stood forth so fervent, so austere, and so virtuous in the midst of the brethren, their ruler in honor, taught and anointed by the Spirit of truth, that, being made from the heart a pattern to the flock, he was held among the fathers foremost in every grace. For his untiring prudence surpassed all. For indeed they contemplated the religious life the more attentively in the pure mirror of his sanctity, beholding in him an example of so devout and so salutary a manner of living, so that they followed him with wondrous affection. For what else did we see in so great a Father, whose memory is in benediction, but the form of perfection, the rule of justice, the title of modesty, the example of chastity, of poverty, of humility, of patience, and a most fervent zeal of obedience, and the mark of all uprightness and sanctity? Holy John, therefore, was worthily called into the lot of the Saints, whose excellent teachings he followed, and reached the summit of perfection, that he might be a partaker of the glory of those from whose sanctity he was never a stranger.
VI.
[21] Supported, therefore, by perfect virtue, and by manifold gifts of graces, and then five times he is elected Provincial of France: which if they be wanting (as Cassiodorus says), we deny that the blessed life can stand, since they exalt a man and set him above mortals, and make him constant also, so that he neither desires too much nor dreads the things which are called good or evil. In this virtue the most perfect father John flourished, so that, because he was prudent, he was temperate; and who was temperate was prudent; who prudent, constant; who constant, undisturbed; who undisturbed, without sadness; who without sadness, obtained the name of blessedness: so that nothing was more excellent than the virtue of blessed John. For indeed whatever is done at the bidding of virtue merits a perpetual and future joy. The most virtuous work of so great a Workman could not therefore be kept silent, but that it should send forth fruits of honor and grace. On which account all the fathers of France, gathered in chapter, unanimously elected him five times provincial Prior, that he might send forth the rays of his perfection to the whole Celestine Religion.
[22] Being set, therefore, in the mirror of a general government, he frequently put on the new man, carefully watching over his own custody, which office he exercises fruitfully and prudently. since he was placed as a sign to which the Priors who had taken up a part of the burden ought to join themselves, that they might feel blessed John to be a teacher of virtue. And since, as c Junius Cælestis says, use is the mother of all things, use had so ingrained such an art in him that the head of his art was to teach what he did. For so devoutly, so purely, and so effectually did he order his discourses in the chapters, in the conference, and in the colloquies of the fathers of the Religion, that he used very few but most effectual words, in explaining the rule, the constitutions, the ordinances, and the books of the doctors, mingling in pious sighs, and humbly joining complaints, and most fervently bringing forth the sentences of the ancient fathers, so that he faithfully stirred the minds of all who heard to compunction, devotion, and regular observance. Nothing ever pleased him which he did not teach; nothing did he speak openly which a subject hearing it should loathe; nothing did he work which did not breathe the grace of the virtues.
ANNOTATIONS.
\ Otherwise aliquid*.
\ Perhaps serius*.
CHAPTER III.
Visitations of the monasteries; modesty of mind in his offices; his favor with the king of the French; his legation to Felix the pseudo-pope, who is said to have renounced the papacy at the Blessed one's words.
VII.
The heavy burden of his government the holy Father, overcoming it with untamed virtue, In correcting his subjects he was prudent, strong, and gentle, supported by divine grace, bore with an even mind, rousing his senses and examining his understanding, that with a most worthy affection he might outwardly discharge his ministry, which he had received unto edification. Whence, when of necessity he visited the monasteries of his province, whoever had seen him — how carefully, how prudently and discreetly he bore himself in reproving, correcting, entreating — would have judged him most singular in the care of pastoral government. He entreated the Priors and elders as fathers, and admonished them as sons, that they should have a flaming zeal of charity, whereby in their monasteries they might please the Most High by works of virtue. But he so presided over all that he preferred himself in nothing to the good brethren; and when he saw that the faults of his subjects called for it, acknowledging the power of his priorate, with fervent spirit he corrected, rebuked, using harsh words, but full of the sweetness of charity, so that his correction was received reverently with fear and trembling.
[24] [without respect of persons; after the labors of visitations difficult to none; but even then] He spared no one, with whom there was never respect of persons. He was keen-sighted in discerning the manners, conditions, and inclinations of the brethren, so that he might proceed with each one as each had need. But he rejoiced marvelously when he saw the younger brethren zealous with devout spirit for the rule and constitutions, hoping that through such men regular observance would be continually upheld. He knew, moreover, according to the doctrine of the lawgiver, to mingle times with times, blandishments with terrors, that he might show the sternness\* of a master and the loving-kindness of a father. But when on foot or on horseback he went about the province under pretext of visitation, and often at the depth of night came weary and fasting to the monasteries, he wished to hinder none of the officials, nor even, as is usual, to rouse them; but taking a light refection he gave his limbs to sleep, and forestalled the nocturns of matins, so that all were amazed that he was sitting in choir; and they marveled at his careful mind, which he directed to an example of temperance and virtue; so that we believe that in his time no one was second to so great a Father in regular observance.
[25] most of all a keeper of the rule: he betakes himself to various provinces. But after the nocturnal Office, when the other brethren returned to the dormitory, the devout Father frequently remained in choir, applying himself wholly to compunction and prayer or contemplation, so that almost always, until the bell was rung for Prime, he did not move at all from the place of his seat. Many regions of the world he visited, being sent by the fathers of the religion for the founding of monasteries. Thus he penetrated England, thus Aragon, thus Italy, exposing himself wholly to the increase of Religion, that the people serving God might grow in number and in merit, to the praise and glory of the most high God.
VIII.
[26] Since the foundation of humility is necessary in every spiritual structure, The honors offered him without which Religious perfection holds nothing solid, nothing firm or fixed, the holy Father so preferred this virtue that he stood forth as its most perfect follower. For when, being called by the most illustrious king Martin, who reigned happily over a Aragon and Valencia, he had taken over the sacred chapel of the relics of Barcelona, that he might there build a monastery, and there discharged the office of priorate, and when for devotion's sake and likewise by privilege of the royal chapel he was asked by so great a prince to celebrate in pontificals, he altogether refused, and satisfied the devout king by his sweet admonition that he should not do it.
[27] with singular modesty of mind But when at a certain time of his provincialate\* he had gone to Rome for the sake of a necessity, and had gone to the Lord Pope b Martin, the Supreme Pontiff, knowing the Man by report, committed to him the government of his Religion in perpetuity. Which burden the humble Father most humbly refused, and said: Most reverend Father, since my office, which I took up unwillingly, is not prolonged beyond three years, I am prepared at once to renounce it before your Beatitude; since I have undertaken it as a thing to be borne not for honor but as a most grievous burden. O humble and devout Man! who, walking by the path of humility, unceasingly followed Christ, so that from him he learned humility and received meekness of heart.
[28] Not so the impious, not so the ambitious and the proud; he refuses. who, seeing everything lofty, run to take up the care of souls, as though they should remain without cares, whereas by fair means or foul they have come to cares. For they do not look to the government of the weak, to be directed with all grace, but take up a tyranny over the sound sheep, taking all that is fat, and casting away the weak and infirm. Nor indeed do they, with blessed John, take up upon their shoulders through compassion the souls for which our Lord Jesus Christ died.
IX.
[29] Shining among well-deserving brethren as a well-deserving Father, [Charles, king of the French, summons the Blessed one to go to Felix the pseudo-pope,] teaching discipline and wisdom, he became most famous in all religion both among his own and among strangers also. For, as Seneca the man of Cordova says, whoever is praised on the testimony of fame is abundantly known. Being therefore publicly consecrated, he stood forth so most celebrated a Father of sanctity that, moved by his fame, c Charles the seventh, king of the French, summoned him with all speed, on account of his sanctity and of the prudence in which he was exceedingly strong; and he laid upon him a legation exceedingly arduous: that he should go to the illustrious duke of Savoy, the lord Amadeus, d his kinsman, who in his own territories caused himself to be called e Pope Felix, that he might suggest to him with pious words that he should not beget a scandal in the Church of God, since his election was judged not to have been valid, and that he should be willing to comply with the other faithful princes, especially of his own blood, whom zeal for the house of God had wholly occupied, and who reckoned Pope Eugene the fourth to be the supreme and true pontiff, the vicar of Christ.
[30] For embassies\* of very many kings, dukes, and princes had already been often sent to him, and induce him to renounce the papacy: and were not heard, or rather not heeded, since he affirmed that he was the lawful Roman pontiff; whom also very many and celebrated doctors defended. To him, therefore, most blessed John went, and showed him no papal reverence, although some Cardinals suggested to him by nods and words that he should kiss his feet, or should not deny obedience on behalf of his Order, over which he presided. Which he refused to do, and asserted that he had been sent as a legate by the most Christian king and by his kinsmen to the duke of Savoy, not to a pope.
[31] Being therefore called aside, they had a secret colloquy; which business committed to him with whom blessed John brought forth words from a pure heart and conscience and from faith unfeigned, admonishing him sincerely, affably, humbly, showing the most evident peril of the holy Church of God, for which our Lord Jesus Christ died. Of the faithful
he likewise set forth the will of all, plainly suggesting also the loss to his own soul, and entreating none the less with pure affection of heart that so great a prince — who had long been virtuous, and had directed his power with judgment and justice, and who had seemed to have left the present world and to have gone forward in his days — should not end his old age with a most evil ending, but should yield to the opinion of his friends, whose prayers, if he were wise, he would hearken to. But he alleged to the blessed Father that his election was most just, and that he had not sought it, as his rivals reckoned, but had been called and elected to the summit of the supreme pontificate by the whole general synod of Basel, f lawfully gathered in the Holy Spirit.
[32] To whom blessed John, filled with the Spirit of God, answered: Bl. John pleads so aptly and strongly, And thou, father, granted that thou wert worthily and justly elected pope, seeing that the Christian nobles wholly oppose thy desires, and the chief men also of all Christendom, and thy own excellent kinsmen of the royal lilies, g who are moved first by zeal for the faith, and by thy advancement and honor, lest thou stray from the paths of truth and peace — thou oughtest to show such an example to the worshipers of Christ, lest a most grievous schism be begotten among them, that thou shouldst willingly cast off the huge burden which from the beginning none of the earlier holy fathers, devout and humble in spirit, bore with a willing mind. Which the most blessed Celestine also did laudably, to the praise and glory of God, and to the greater purity of his own conscience. For indeed thou wouldst gather to thyself a great heap of merits by doing likewise, in renouncing this burden and honor alike; and the kings and princes of the earth would rejoice, would be edified, would be made peaceful, and the people of the whole world serving God would be glad that so great a peril had been escaped.
[33] that the pseudo-pope may desist from a dignity not due to him, For that papal dignity was in no way necessary for thee, so that by renouncing it thou shouldst the sooner have to think of disgrace, and to fear lest thy comrades should mock thee, or those ambitious of ecclesiastical dignities should deride thee. For if thou hadst never done any good thing besides that best work most pleasing to God, this renunciation of thine would without doubt bring thee a fame of praise and glory. What more? So greatly did the sanctity of blessed John and his faithful discourse prevail with that duke, that, the embassies of kings and the humble suggestions of princes being passed over, a haughty loftiness yielded to the humility of so great a Father, and at the same time, being pricked in conscience by his most efficacious words, he renounced the papacy, and showed himself wholly willing for every pious work which should savor of the peace and unity of the Church.
[34] being brought by the Blessed one's work to a better mind. This work, so stupendous and so glorious, unlooked for by all, to be remembered by the ages, to be extolled with the highest praises of the faithful, was entirely his own. O blessed Man, neither overcome by labor, nor to be overcome by death! who was of such authority in the sight of the duke that by his devotion and by the Holy Spirit speaking in him he united holy mother Church, confounded, groaning and weeping under diverse heads: so great and such a discord he recalled to unity and concord by his work, by his industry, and by his eloquence. h Many other labors also this blessed John took upon himself, being moved by zeal of fraternal charity, by which he both pleased the Most High and brought back spiritual advantages to his brethren.
ANNOTATIONS.
\ Perhaps durum*.
\ Perhaps provincialatus*.
\* That is, legations.
CHAPTER IV.
His patience in adversities; his venerable old age.
Since the divine Scripture testifies that the patient man is better than the strong, and that he who rules his own mind is mightier than the stormer of cities; He keeps an even mind the devout Father, knowing that virtue is concerned with what is difficult, and that it belongs to a constant and strong mind not to be troubled in harsh circumstances, this John was of such patience that it appeared how magnanimous he was and how stable in mind. For he so magnificently ruled himself that, founded upon the solid rock which is Christ, he was broken by no adversities or persecutions; so that it appeared how salutary his teaching was, in that it set forth to the faithful the mark of the patience of Christ. Whence on one occasion, desiring to visit the monastery of a Mantes, which is distant nearly thirty miles from Paris, when he had come by boat in the evening to b Meulan, in stepping out of the little boat his foot slipped, and he came to the bottom of the river Seine.
[36] And when those who had come with him were troubled — the brethren and other seculars who stood by — he returned at once to the shore, and, being lifted from the stream by his cloak, was drawn out wholly soaked with water. in bearing injuries, Whence, when the soldiers of the town mocked him for making the journey, an old man as he was, in times of a violent\* war, and reproved the old man as eager to undertake perilous labors amid so great danger of the roads, not knowing why he had come, the blessed Father held his peace, bearing most patiently the reproaches which were said to him, and gladly received their unjust presumption. But when, his visitation being finished, he was thinking to return to Paris, in those days the castle of St. Germain-en-Laye, c which is situated as it were midway, is taken by night by the English, and thus with manifold obstacles they hinder his journey. Therefore, going on board a small boat, he was most safely conducted by the servants of the monastery as far as d Poissy.
[37] reproaches, and blows: These being sent back, transferring himself into another little boat, that he might make his journey more safely than by land, when he had passed the bridge, some armed men from a fort followed him with a boat, calling him back to the shore, and took away all that he had brought with him. Moreover those cruel ministers of Satan treated the holy Man vilely, striking him cruelly, and wishing to keep him as a captive. He therefore bore all things most patiently, speaking to them with humility, and endured with even mind their raging and their doing him so great an injury. For it belongs to a strong and constant mind, as Tullius says, not to be troubled in adverse and harsh matters, but to keep in all things an even mind, which prosperity does not unstring, nor adversity in any way weary.
[38] the chief author of which is punished by God. But such a crime did not remain unavenged; nay rather, eight days having passed, the instigator of the armed men and the kindler of these evils against the Father, being struck by the captain of the place with a spear, paid the penalty, his brains being dashed out, and in detestation of the crime which he had committed against the blessed Man, he was miserably slain. In very many other adversities and perils also — whether on journeys, or on rivers, or on the sea, or in perils of robbers, or in bearing the manners of those who opposed him, and the temptations of Satan, or in manifold tribulations procured by that same Satan — most blessed John, instructed in all religious wisdom, had patience. He was humble of heart, embracing that charity which he never forsook: so that we deservedly extol with the proclamation of praise one so near to God, from whom for single things he now receives a hundredfold.
XI.
[39] The long old age of the most blessed father John under this light was exceedingly praiseworthy, A heap of very many virtues, whom a holy life and devout manner of living rendered glorious and famous. Whence his old age can be buried neither by the forgetfulness of those who now are, nor by the silence of those who come after. For the fame of all mortals will celebrate his gravity, constancy, faith, excellence, desire, zeal in regular observance, care and prudence in his administrations, since he left to his sons a likeness of piety, devotion, and virtue, whom while he lived he had advanced to a good and blessed life.
[40] of which an account is here had, For when, his manly years being passed with grace, he had happily reached a decrepit old age, he did not rest, conscious of his former labors, but continually added something to the great heap of his merits, whereby he might end with a blessed close that happy sojourn which he had directed in virtue. For indeed he delighted the more attentively in the exercises of Religion, so that, when he had renounced all offices, he stood forth so obedient, so devout, so willingly complying with his superiors, and subject to them, that he was deservedly believed a Man of surpassing virtue. He was ever — yet with discretion — continually scrupulous, nor did he relax for himself anything of all that befits regular observance; nay rather, increasing the weight of the divine service, he seemed daily as it were new in spiritual exercise, following the convent unceasingly, and shunning every singularity of a laxer life.
[41] makes the old age of Bl. John altogether venerable. He pursued all the common labors, forestalling all in services, so that by good assiduity, or virtuous custom, he might leave no time — than which nothing is more precious — idle. I will tell one thing which there is none of those who knew him who does not know. For often, when by the command of the Prior of Paris, with whom, heavy with old age after immense labors, he was staying that he might rest, it happened that when the e board was struck, as is the rule, for work, certain men about to celebrate Mass would confess to that Father. Hearing the signal, therefore, prompt to obedience, ready for the work, he would leave the brethren without the completion of the confession begun,\ f saying that obedience is better than sacrifices,\ to which no regular work, of whatever kind, ought to be preferred. For Regulars have nothing more perfect than obedience, which being taken away, the monastic manner of life is utterly confounded. Nor is it strange, therefore, that the holy Man should utter such words of victory, who was ever most obedient, so that those things which he had long before commanded, when he was younger,
to be observed, he, when he had become an elder, taught by word and likewise by example to be effectually fulfilled.
ANNOTATIONS.
\* That is, of war.
\ Belfort and Chifflet 2: begun*.
\ Read victimas*.
CHAPTER V.
His journey into Italy for the reformation of the monastery of Collemaggio; his last illness; a discourse to the brethren.
XII.
This wondrous blessed Confessor, being zealous with zeal for monastic discipline, ever grieved that the a tomb of his most blessed and most holy father Peter Celestine lacked virtuous sons, He asks of Martin V, Pope, the reformation of the monastery of Collemaggio; and that the most famous monastery of b Collemaggio was defrauded of the regular observance which saint Peter had instituted. For blessed father John had earlier urged Pope Martin that at least the monastery of Collemaggio might be regularly ordered, and that fathers might be set there who by a more devout government should faithfully observe that place. c Nor was he for the time heard by that supreme Pontiff, whom for the same cause he had privately entreated, very many causes and reasons being alleged.
[43] When at length it pleased the divine goodness — since he disposes all things justly — that that monastery should be recalled to regular observance, which afterward from Eugene IV, Pope, by the careful procurement indeed of the citizens of d Aquila, and by the command of the supreme Pontiff Pope Eugene the fourth: he, being full of years, and having often prayed the Most High that the same monastery might come into the hands of the fathers of France, being heard for his reverence, by the command of the fathers came to Rome to the supreme Pontiff Eugene, an old man indeed, and worn with labors. He received a command that he should undertake the governing of that monastery of Collemaggio, and by his providence should fit it, a congregation of brethren of his religion and purpose being gathered, to regular observance. But when he had come to Aquila, finding those citizens difficult, wholly changed by the suggestion of the conventuals, and others also who before had by letters of exhortation urged the fathers of France to this business begun, that father purposed to go back to Rome. He therefore returned again, and asked of the supreme Pontiff, who grieved at his return, that he would give him leave to seek his own home again with the Apostolic blessing.
[44] in a wondrous manner But God disposed otherwise in his loving-kindness, which he showed by a sufficiently evident sign. For when he was going out of Collemaggio, and at the gate of the monastery had commended himself with prayers and supplications to the brethren of that place who escorted him, one of his spurs caught upon the gate, as though the Lord were admonishing him that he must return again. While therefore he was staying at Rome, the venerable abbot of St. Paul's, e who afterward became a Cardinal, returned from a certain legation, and heard that the holy Father had returned unheard by the men of Aquila. Which bearing ill, as he was a most devout man, zealous for regular observance and pursuing it untiringly, he went to the lord Pope, entreating him that he would not suffer so great labors, which would at length bear great fruit, to perish.
[45] he obtains, But the lord Pope, being wholly willing for this very thing, taking heart again, commanded the Father to return with all speed to Aquila, joining to him two notable men who should treat with the citizens of Aquila the business of the aforesaid reformation, and who with fullness of power should dispose with the blessed Father whatever should have to be done. After various negotiations, therefore, the blessed Father and the citizens came together into one will; and thus they wholly committed that monastery to the blessed Father to be governed, providing by the authority of the Apostolic See for those who should be unwilling to follow regular observance. The holy Father, therefore, girded his loins with strength, being joined to his most blessed father Celestine, stretching out his hands to strong deeds.
[46] Bearing virtuously the burden of Religion more than before, and that same monastery since he had found the monastery empty of everything necessary for the brethren, he labored with his brethren, f enduring poverty; suffering snares from false brethren, enduring injuries, assailed with threats and mockeries. And it came to pass that, the Lenten season coming on, those conventual brethren who had feignedly remained with the devout fathers took counsel together that, to the scandal of the people and the reproach of the blessed Father and of his brethren, who were still few, they should all suddenly depart together, and that thus the church should remain without Masses. On the fourth Sunday, therefore, of the sacred season, on which Lætare Jerusalem is sung in the church, they went out; and, behold, by divine providence seven brethren from France straightway entered the monastery through the church, and were received by the blessed Father and by the people of Aquila with joy and exultation, the malevolent being confounded and cast out, so that the monastery was wholly cleansed of undisciplined brethren, and a free regular observance remained.
[47] Worn out therefore with age, but of a mind altogether untiring, to be governed of a virtue nowhere to be overcome, the Father extended the measure of his manner of life yet higher, macerating his flesh with harder exercises, and by the strength of his spirit directing his infirm body to salutary work. Nor was there any doubt that by his most devout prayers Christ willed that monastery to be reformed by the merits of the most holy Celestine, in which his most sacred body rests — who was the chief founder of the Religion of the Celestines, and the unceasing protector of the city of Aquila before God — so that those dwelling in the presence of so great a confessor, being faithfully attentive, might serve the living and true God under the habit of humility by the works of a blessed manner of life; and that the place itself might be the more frequently visited, which the kindly confessor, g crowned there h as supreme Pontiff, had at the beginning of his assumption adorned with the indulgence of a plenary absolution.
[48] For the glorious confessor Peter willed that blessed father John, he admits. whom he had ever had as a chief son in all the observance of his religion, should be joined to him, and that his own tomb should be the more abundantly honored by the glorious presence of so great a son; whom, after the course of the present life, after the huge labors of his virtues, after the exercises and offices of his Religion, he might raise to the perpetual joys of eternal life; and that thus Peter and John, ascending together to the heavenly temple, might pray for the sons whom by their salutary examples they might deign by their prayers and merits to advance, under their mastery, to the fruit of a life of perfection.
XIII.
[49] Our most blessed father, therefore, and most illustrious heir, John, The Blessed one suffers from a flux of the bowels: when he had presided over the aforesaid sacred monastery of Collemaggio for about one year, being to the Italian and to the French brethren foremost in every virtue, faithfully setting forth a pattern of a most perfect manner of life, full of charity and sincere in fraternal love — it pleased the divine providence to take up from this wicked world so great and such a Man, whom, in view of his great merits, it had known most worthy of heavenly glory. Having therefore passed eighty-five years from his birth, namely in the fifty-fifth year from his entrance into the Religion of the Celestines, on the vigil of the day of the Assumption of the blessed Virgin Mother Mary, being present at the Office of matins, he began suddenly to be deprived of his bodily strength by a flux of the bowels; nor did he omit, being most fervent, to assist at the divine offices on that festival, to celebrate Mass most devoutly, and to take his refection in the convent. At length, the disease growing strong, he took to his bed, signifying to the brethren who were with him that he must be dissolved in Christ, fortifying his end with psalms, hymns, and prayers.
[50] he consoles the brethren, sorrowful at his infirmity Which when the brethren had understood — that they were shortly to be deprived of so great and so necessary a pastor — they came to him with one mind, and, copious tears being shed, said to him: Why dost thou forsake us, Father, or to whom dost thou leave us desolate? For false brethren will invade thy little flock, who like ravening wolves will rage against thy little sheep; nor will there be any longer one to resist their fury, who, while thou wast well, craftily attempted to cast us out. It will therefore be necessary for us to depart and give place to wrath, and speedily to seek again our own country, before it turn to our scandal.
[51] and comforts them, To whom the holy Father with a calm countenance answered: Fear not, my brethren; for indeed the holy obedience by which you have happily bound yourselves to the divine service, and have taken captive every will of your own into the service of Christ, that you might come hither to a work so holy and meritorious, will keep you unshaken and unharmed, so that there shall be none to terrify you or to drive you from the place of this sacred monastery. But take heed also that you do not withdraw, so as to leave the business of this holy reformation begun; since I shall ever be with you, nearer when dead than when alive. O the voice of a constant man, hoping well and faithfully in his God! as though so great a Father had said with that most celebrated doctor Ambrose: I do not remember to have so lived among you that I should be ashamed to remain with you again; nor do I at all fear to die, since we have a good Lord.
XIV.
[52] O exceedingly happy man and of lofty merit, the ornament and honor of those who live well, and with pious admonitions most religious of monks
father John; who, since while he lived he had loved his own, and had faithfully advanced them to every good work, loved them unto the end, whom, as most dear sons and disciples, while he sojourned upon earth, he frequently instructed in all regular discipline, and admonished, while he was sound and whole, that they should continually advance in the fear of God and in the observance of religion. Whence, when he perceived that his end was drawing very near, he caused himself to be raised a little\* i from his little bed, making a most devout discourse to those present and to those to come, touching upon present things, looking forward to things to come, teaching the brethren and admonishing them that they should unceasingly attend to their vocation, and should frequently consider to what they had come, fulfilling by the sacred works of the virtues the religious vows which their lips had uttered before the sacred altars.
[53] to religious He also often urged that they should keep the commands of the holy rule under which they warred, and of the constitution of the religion whose habit they bore, as befits Religious most of all; and that they should not omit the regular ceremonies, and should flee all relaxation in regular observance. He admonished them moreover that they should be fervent and diligent in the work of God; that they should follow charity, humility, patience, obedience; that with one mind and with one mouth they should love the unity of the spirit in the bond of peace, so that, the heart being enlarged with the steps of holy desire, according to what our father Benedict says, with loins girt with chastity they might run the way of the commandments of God.
[54] Likewise also he instructed them to tame with all their strength the household enemy together with vices and concupiscences, perfection he exhorts them: and to pierce their flesh with the divine fear, so that they might learn to crush Satan beneath their feet, whose wiles they ought not, from their experience in the virtues, to be ignorant of; and that they should climb the regular ladder of our lawgiver by increases of the virtues, that they might at length deserve to attain as a reward the Lord Jesus leaning upon the ladder. But he also addressed the brethren who stood about his little bed with such fervor, with such zeal of religion, with such sincerity of a most devout spirit, faithfully admonishing them, that they could not restrain themselves from most bitter weeping and groaning. O truly best teacher of regular observance, piercing the hearts of his sons with the sword of the spirit, which is the word of God. He never taught anything which he did not do in work; nor, pursuing the way of perfection with his disciples, had he said to them, Go, but Come: so that these salutary words are exceedingly faithful and true in every way, and the brethren ought to lay them up in a perfect heart, since they were his last, concluding the Father's salutary teaching.
ANNOTATIONS.
\ Perhaps subterlevari*.
CHAPTER VI.
The coming of distinguished men to the Blessed one; his death; the exposition of his body; the panegyric; the obsequies; the burial.
XV.
The bishop, a the count of Montorio, b and the lords of the Chamber, c with many other citizens of Aquila, he is visited by the bishop of Aquila and by others, perceiving that the most blessed Father was soon to depart and to go to the Creator who made him, all came charitably to visit him, and to commend themselves and the whole city, and to receive the blessing of so great a Father. They asked, therefore, that he would bless them. Which the humble Father humbly refused to do, asking the bishop that he would rather give them his blessing, which he also did, asking also to be blessed by that same Father, whom he reckoned to be of the greatest merit before God. He blessed, therefore, the bishop and the citizens, some of whom placed their gold rings upon his fingers for the sake of sanctification, by the touch of which afterward very many received the benefit of health from their infirmities. All who were present wept because of his departure, and shed pious tears from their eyes for the loss of so great and devout a Father. But he, ever with lifted eyes, silently besought the Lord, fortifying himself with the sign of the cross, seeing beneath the hidden veil whither at length he should come for his merits.
[56] Whence he rejoiced in mind under silence, sounding forth his father's words with his voice: and, the Sacraments of the Church being received, O how happy are they who are in paradise! There was present also that religious father d John of Capistrano, an excellent preacher, who had before seen him and knew what manner of man he was. Who, when he had beheld the holy Father drawing his last breath, said to him: Dost thou know me, Father? But he: May the holy angels of God know thee. But afterward, believing that he had departed, he closed his eyes with his fingers, and commended his spirit to the Most High. For he was in ecstasy, and at that hour appeared to certain persons; who, after they had come to him whom they had believed they would find dead, found him alive, but drawing his last breath. For he had returned to himself, and, drawing near to death, his vital spirit throbbed in his breast alone. The Sacraments of the Church, therefore, being received, he lay quiet, most devoutly awaiting his end.
XVI.
[57] Since the Lord created all mortals in the light most peacefully that they might obtain by their merits the highest joys of heaven, this most blessed and mortal Father, understanding that his end was near, sound in mind, persevering with God, awaited the dissolution of his body. Being therefore in his agony before his sons, he began to roll his eyes and to gather himself wholly within himself, holding a cross in his right hand and a most sacred wax candle in the other, ever devoutly murmuring psalms and prayers in his heart. And while he was chanting with his mouth in a whisper that psalm, Praise ye the Lord in his saints, on the day of saint e Louis, king of the French, when in the Office of matins was being sung, O God, my God, to thee do I watch at break of day, that happy soul departed from the body, seeking the ethereal seats, about to receive happy joys with those who live and give honor to God. And so, full of days, the most glorious Father passes from the lowest to the highest; who, while he lived among men, was so fervent in the divine work, so devout, so careful, so full of every virtue, that in his age, in which he labored under the sun, no one living under regular observance can be compared to him.
[58] Nor did his life lack miracles, who was ever wonderful to every man advancing under the habit of sanctity, he falls asleep in the Lord. and venerable for his exceeding sanctity. Certainly the first miracle which the Saint gave is himself: for he was a very great saint, who, veiled with human flesh, most chaste in body and mind alike, transcended bodily strength, omitting nothing which pertains to all sanctity and purity and piety, which avails to all things. O blessed, thrice blessed death! Nor plainly is it more truly to be called death, which is known to be the beginning of a safer and better life; so that the venerable Father began to be born when, entering the dwellings of the Most High, he left the tabernacle of his flesh.
XVII.
[59] It was exceedingly consonant with reason that the most sacred\* body of so blessed a man, The body is honorably exposed, which had long been the instrument of the Holy Spirit, should be treated with due honor, and that his sons and disciples should the more graciously show it reverence in faithful service. Which also they most devoutly performed. For indeed, when in the manner customary to Religion it had been wholly clothed in the sacred habit, they laid it upon a pallet; and after the manner of the Italian people they uncovered the face, and, going forth in procession from the infirmary, carried it to the church, setting it in the middle of the church, so that it might be seen by the multitude gathering for the approaching f indulgence.
[60] and a panegyric oration is delivered: But that reverend father John of Capistrano made an excellent sermon concerning his manner of life, his sanctity, his modesty, his virtue, before very many — g two hundred thousand men — taking for his theme: There was a man
sent from God, whose name was John; plainly setting forth his most holy acts and his glorious death, particularly and distinctly, as he had been informed and had already long known him, and extolling that just man with the highest praises as a saint, and as pleasing to God, before the multitude of the peoples. But the sermon being finished, so great a concourse of people came to the bier, and burst in so violently, that a guard of armed men was necessary, lest they should overturn the sacred body; which with the greatest labor they carried into the chapel of saint John the Baptist. And his face seemed gracious to those who beheld it, as though smiling, having the joints of his hand flexible, so that he was believed not dead but sleeping. Many feeble and sick persons were there cured, being restored to their former health at the touch of the sacred body.
XVIII.
[61] Nor was it right that the men of Aquila should be absent from the sacred obsequies of so great a Father, the concourse at the funeral: Bl. Colette who hoped by his prayers and merits to be directed into the paths of eternal salvation, and who, while he was still alive, commended themselves and their city to him with devout and humble petitions. They were plainly not absent; but with the bishop of the city, and with the whole clergy and a copious multitude of Religious, holding lighted candles in their hands, the whole people came together, and performed solemn and devout obsequies, and most devoutly kissed his hands and his feet. For indeed they looked upon his glorious face as upon the face of a living man asleep, and marveled greatly that it was stained with no pallor of death, so that all broke forth into praises of his sanctity. Nor ought we to keep silence about one marvel which affords a testimony to his sanctity. A certain most devout Religious woman, of most excellent virtue, named h Colette — by whose industry, or by the merit of whose manner of life, very many monasteries of the Religious poor women of saint Clare were built, whose habit she herself, while she was a maiden, had received from the hand of Pope i Martin the fifth; over which also she presided by authority of the Apostolic See, and maintained them in continual poverty, living according to the observance of blessed Francis, their lawgiver. Who, while she was a young girl and a most pure virgin, glowed with such zeal of devotion that all the inhabitants of the city of Amiens marveled.
[62] absent, learns of the Blessed one's death: For she often went to blessed John, then Prior of the monastery of Amiens, of the order of the Celestines; from whom, receiving counsels of salvation, she advanced daily in the grace of sanctity. For indeed he did not cease to exhort her that she should remain in the salutary purpose of virginity, instructing her by words when he could, and by little writings when he could not. She therefore came to such perfection that she entered a recluse's cell at the castle of k Corbie, whence she had drawn her origin; l and at length, a revelation being made to her by God or from heaven, she went to Rome, set forth the revelation to the supreme Pontiff, and received from him, as we have said, the habit of sanctity, that she might afford to the sacred virgins spread through Gaul a form of living well and of conversing. For she had the spirit of prophecy, to whom many heavenly secrets were divinely revealed, and whose life was exceedingly admirable, so that her end also was glorious with miracles. When, therefore, blessed John at Aquila had rendered his spirit to God, she, dwelling beyond the Alps at Amiens in her monastery, knew in spirit the departure of the blessed Father from the world, saying with gladness to her own and to several others: Today my reverend spiritual Father has passed from the world; to whom the citizens of Aquila are showing devout and solemn obsequies, most devoutly kissing his feet. But they noted the day on which the blessed virgin Colette had revealed the death of the holy Father, and from the brethren returning from Aquila, who had been present at his funeral, they learned that these things were so, as the blessed virgin had related.\* Thus, thus is he worthy of such honor whom the Lord shall have willed to honor; so that he is worthily turned into the memory of men who passes to the joy of the angels.
[63] But we too, most beloved brethren, what shall we do, The biographer's who remain deprived of so blessed a pastor? Thy household has remained a widow, blessed John; the little flock upon the sacred hill has mourned and grown faint, since it lost its guide, fearing dispersion, lest it should incur peril from the wolves of the evening. But we have this confidence toward God, that he who inspired thee, while thou wast happily with us, to give an answer of assurance, that in going to heaven thou wouldst not forsake thy sons — we hold a most firm hope that already effectually thou, most blessed Father, wilt render what thou, conscious of a most happy life, alive and holy, didst promise us. It is assuredly pious, most glorious Father, to weep for thy departure, which was most grievous to those living in this deceitful world, of whom thou wast the director, pastor, and ruler under monastic discipline.
[64] It is pious also, and a thing for thee to rejoice at, that thou art snatched from the snares of the hunters, epilogue. the burden of the flesh being left behind. Among the weak, glad and jubilant, thy glorious spirit went to paradise, in which the souls of the Saints rejoice for ever. So it is, Father, since it thus pleased in the eyes of the divine majesty to render to each according to his works: to give to the Saints, I say, that joy which eye has not seen, nor ear heard, nor has it ascended into the heart of man, prepared for them from the beginning of the world. By the prayers and merits of this so great Father, who pleased thee by the merit of chastity and by the highest perfection of virtue, good Jesus, deign to preserve this thy household, for whose instruction he labored, serving thee faithfully, and received great rewards from thee; and to join us happily with him in the heights and in the land of the living. Amen.
ANNOTATIONS.
\ Chifflet 1 adds so great and*.
\ Belfort and Chifflet 2: it was ascertained to be in every way true*.
CHAPTER VII.
Various miracles wrought at the Blessed one's sepulcher; his apparition.
XIX.
There was in the city of Aquila a certain noble Lady, named Margaret, A certain mother, widow of the late nobleman Puccio de' Camponeschi; who by her aforesaid husband had borne an only son of comely form, the lord George, a most vigorous and bold soldier. This George, a youth of good disposition, generous toward all and gracious in all things, so pleased the nobles and citizens of Aquila that they followed him with wondrous affection. But since he was a partisan of the natural kings of the lilies,\ and for that cause king a Alfonso feared him, being suspicious\ of his will and his power — on which account he pursued him with a deadly hatred — it came to pass that the aforesaid youth went to b Norcia, that he might exercise himself with many other nobles in a tournament.
[66] The king, therefore, judged an excellent occasion the youth
for destroying, most desperately sorrowful over her only son who had been slain, and by his command he was cruelly slain on his return by the c men of the metropolis. Whence his mother grieved so greatly that she almost wholly despaired, and uttered pitiable cries, and complained of God, who had permitted her only son to be so savagely slain. In her house the youth's mother remained desolate for five years, bearing his death most impatiently, so that during that same time she neither frequented the church nor was willing to receive any consolation. But blessed John, hearing of the woman's trouble as he lay upon the little bed of his infirmity — she who was preparing for him precious foods with pearls, that he might recover health — sent her word that she ought to come to the impending indulgences. Who, though unwilling, yet out of reverence for the most blessed Father's sanctity, came to the indulgence of Collemaggio. She came, therefore, weeping to the case, and addressed him in these words before many bystanders:
[67] Holy Father, I did not see thee living in the flesh, he frees from an undying hatred against the authors of his slaying. on which account I grieve exceedingly; yet the command by which thou didst bind me while living I have fulfilled. Behold, therefore, I have come, committing myself to thy sanctity, that thou mayest be a favorable intercessor for me before God. And when she had said this, she lay down upon the bier for devotion's sake; and suddenly she heard three knocks from the four sides of the bier, to which she moved herself; which also both men and women who were present heard. At which, marveling exceedingly, she was so changed in mind by God that she was no more troubled about her son's death, leaving the murderers untouched, whom, if she had wished, she would have had punished with a like retribution. To whom, for the love of God, by the merits of the holy Father, she wholly forgave whatever they had wrongly done against her, and received them into her charity. Whence it is plainly manifest of how great merit he was before God, who by his prayers wholly changed the minds of men that were prone to cruelty.
[68] [A contracted woman, a dumb man, one suffering in the legs, are cured; a ring that was touched becomes a preserver.] A certain woman of d Rieti, Massia by name, when she was so contracted in her limbs that she could scarcely move herself, came from her own land with e crutches or supports to the body of the venerable Father, lying for some space beneath the pallet on which the sacred body was laid; who rose free and sound; and, the helps of those who carried her being left behind, she returned joyfully to her house. A certain youth of f Tagliacozzo, dumb from his birth, came to Collemaggio, and before the throng of people then coming for the indulgences approached the most sacred body of the blessed Man, kneeling before it humbly and devoutly; and forthwith he broke into speech by the merits of this Saint.
For a long time a certain lady suffered a swelling of the legs, so that she could scarcely walk; who, when with devotion and faith and with many prayers she came to the most sacred body, presently obtained the benefit of health.
On that day on which the most blessed Man's body lay in the middle of the church, that it might be seen by all, a certain woman placed her ring upon the holy Father's fingers; by whose touch fevers and other infirmities are healed, as she herself related, as also those said who were healed by the touch of the aforesaid ring.
[69] A vexation of evil spirits taken away; an apparition of the Blessed one: Another woman related that she had an only daughter long troubled with a trembling from evil spirits, so that even the mother with her household sometimes did not dare to stay in the house. She therefore asked the Lord that by the merits of this Saint he would heal her daughter from such a vexation; who was forthwith healed. But when she had returned again to the blessed Father's body, the daughter asked God and the Saint himself that, if the health given were for her salvation, she might live on and persevere in it; but if otherwise, that she might die: and it came to pass that, when they had returned home, she fell sick and straightway died.
This most blessed father John, while he was in the monastery of Avignon, had the greatest familiarity with the subprior of that place, g Peter by name, whose sanctity nevertheless in human judgment could in very many respects be compared with the perfection of the holy Father. When therefore he had passed from the world, he at once appeared festive to that venerable subprior; and after many gracious colloquies, the subprior seeing it, he passed joyfully to the world above. They noted, therefore, the day and hour; and the venerable Father knew afterward that at that time he had happily departed hence.
[70] the deaf and the lame made whole: his wondrous Our most blessed father John, rich in grace, not only afforded hearing to the deaf and walking to the lame, but also drove away evil spirits by the merit of his sanctity. For a certain man of h Pizzoli of the diocese of Aquila, Brictius by name, vexed for ten years by unclean spirits, when he had come where the sacred body lay, was freed before many.
There was a certain other lady of Rieti, Bonaventura by name, vexed for one year by an evil spirit; who, when with devotion she had come to the sacred body, was forthwith freed, and wholly at rest from the vexation of demons.
[71] patronage against demons. They relate, who saw it, that another lady of i Monreale, Catherine by name, was vexed by a demon for half a year; who, when she had come to the Father's sepulcher with the greatest devotion, was freed before many.
The sanctity of the Man of God could not be kept silent, but that it should be shown by signs and glorious miracles. A certain other woman, namely a lady named Nella, manifestly vexed for five months by five spirits, was by the merits of the holy Father, by the grace of God, freed, in the presence of her father, her mother, and her husband, and with many others also standing by, who saw so great a miracle and praised God in his Saint with loud voices. A certain other woman of the abbey of St. Salvator, k Joanna by name, was for one year vexed by a wicked spirit; who, when she had come to the body of blessed John with devotion and faith, was healed.
[72] Blessed John was ever a true lover of fraternal charity: those at discord reconciled, and various sick persons healed. whence, when the husband of a certain woman had come to such discord with his kinsman that, arms being taken up, they wished to slay one another, that woman with tears prayed the Lord that by the merits of the holy father John he would snatch them from the peril of death, and lead them back to concord and peace; which also was done, as she asked.\*
Far and wide the fame of blessed John spread abroad, so that all might receive his blessing. Whence a certain woman of the castle of l Rigufredo, of the diocese of Rieti, was for sixteen years so contracted in her hands that she could eat only with\ difficulty, and put her hand to her mouth. A vow, therefore, being made to the Saint, and the case being touched where the sacred body lay,\ she returned sound and free to her own home.
A certain lady of Aquila, wife of Antonuccio the m comb-maker, Catherine by name, when she was greatly weakened in her legs and shins and could scarcely walk, kissing with devotion the blessed Man's body, returned home sound.
[73] A certain John of Castel Morrone, n when he had on a certain day entered a chestnut grove to cut wood, a blind man, a sick woman, one vexed by a demon made whole; it happened by chance that a thorn pierced his eye, whence he wholly lost his sight. He at once with great devotion promised to come with a candle to the blessed Man's sepulcher; which also he did, and straightway departed sound and whole.
On the third day of November following the holy Father's death, a certain woman of Aquila, Petruria by name, wife of Marino de Picha, when for four months she had been so sick that she could not rise from her little bed, caused herself to be carried to the blessed Man's body, and commended herself to him humbly and devoutly; whence by the merits of this Saint she departed sound and free.
There was a certain girl of sixteen years of the county of Rieti, Sancta by name; who, when she had been so cruelly vexed by an evil spirit that she trembled marvelously, and wailed so horribly that she turned the house in which she dwelt, and the whole castle also, to amazement, her father and mother and her other kinsmen therefore led her bound to the body of blessed John, and, being suddenly made sound and free, brought her back to her own home.
[74] A certain other widow of o Paganica, when for a time she was grievously sick in her heart and stomach even unto death, another sick woman, as also a deaf one. having heard the fame of the holy Man, with what devotion she could commended herself to so great a Father, promising to bring him a heart of wax. Who by the grace of God, through the merits of this Saint, was wholly freed.
A certain woman of the [p] royal city, Philippa by name, when she had been deaf for four years, and suffered also a headache, having heard the fame of the holy Man, went with great devotion to his sepulcher, and forthwith was in every way freed from the aforesaid infirmities.
ANNOTATIONS.
p. Civitareale, at about 16 miles from Aquila upon the Apennine mountain, is noted in the map just mentioned.
\* That is, of the French.
\* That is, suspicious.
\ Belfort and Chifflet 2: which was done not without the wonder of many*.
\ Belfort and Chifflet 2 add great*.
\ Belfort and Chifflet 2: of his sacred body*.
CHAPTER VIII.
Other miracles of the Blessed one are recounted.
One laboring under many and incurable wounds, Blessed be God in his gifts, and holy in all his works! He glorified the most blessed Father in the sight of the people, that he might show him to have been of marvelous sanctity to the various states of the faithful — to clerics, laymen, and Religious — manifesting the gifts of his grace by which the blessed Man had pleased him. There was a certain religious hermit, Antony by name, sprung of the citizens of Aquila, who afterward, an old man and full of years, entered the Religion of the Celestines. He, when for eighteen years he had had between his shoulder blades sixteen incurable wounds, from which an intolerable stench came forth, so that for his infirmity no linen cloths sufficed to cleanse those wounds or fistulas — a vow being made to the most blessed Father, he was straightway made wholly sound, so that he never thereafter felt the aforesaid pain. Who laudably persevered in observance until his death in the said monastery of Collemaggio.
[76] In the monastery of the Holy Trinity of a Mantes, of the diocese of Rouen, he cures another of a coldness of the brain. there was a certain young Religious of Amiens, brother Michael by name, who suffered so great a coldness of the brain that sometimes, standing in choir with the brethren, he would suddenly fall, and yet was not alienated in mind. On which account he was exceedingly burdensome to himself. But hearing that the most holy Father's death was glorious with miracles, he betook himself wholly to prayer, that he might be healed of such a trouble, so that he might be able, like the rest, to discharge the weight of the divine service, and not be a burden to the monastery, but to perform the accustomed offices, like the other brethren, strong and eager. On a certain day, therefore, when he perceived the accustomed trouble coming on, he besought the most blessed Father that by his prayers and merits he might be freed from the impending sickness, placing beneath his head a certain b glove given him by the Prior of the house, which had been the holy Father's; and it came to pass that from that hour he was wholly freed from so great an infirmity, which no other physician, though frequently consulted before, had been able to cure.
[77] But before the holy Father had hastened to Italy, A woman from barrenness, while he was provincial of France, it happened that he passed through c Beaune in Burgundy, a very great town, so that it is like a second d Lyons. Who, when he had betaken himself to an inn, and had come fasting, there came to him a most honorable woman of the chief people of the town, bringing with her her maidservants, who carried certain edibles, that she might honor the holy Father, under pretext of seeking a blessing. She had, therefore, a colloquy with the venerable Father; she set forth to him her need, and, since she was barren, humbly asked that she might not be deprived of the fruit of marriage. The holy Father, therefore, having compassion on the woman, besought the Lord, and moved his brethren also to pray likewise; and that woman obtained what she had asked.
[78] There was at e Avignon a certain most noble lady, he frees another from a spirit of blasphemy: who was marvelously tempted by a spirit of blasphemy, so that she thought the most abominable and most horrible of the things which fall under our faith; yet she grieved that she was assailed by so great a temptation. Who, when she had sent her chaplain to the holy Man, then living and staying at Avignon, after the various counsels of other Religious, the holy Father sent her bread blessed by himself, admonishing her that she should not heed nor attend to the suggestions of the demons; but that what she felt in her mind with deliberate reason, that she should believe, taking no heed of the barking of dogs, but pursuing the salutary way; which also she did, and felt herself wholly freed from that perilous temptation.
[79] he recalls to life one dead three days: In the f March of Ancona there was a certain devout man, who, when he had returned home from the indulgence of Collemaggio, and had heard of the holy Father's sanctity, his son being dead and lying three days under his funeral pall, gathered himself wholly to beseeching the most blessed Father that that same son might be raised. He prayed the Saint with tears that by his merits his dead son might be restored to him alive. Which also was done: for indeed his son was given back to him alive, whom afterward he presented to the most blessed Father to render thanksgivings.
[80] another from a trembling of the body; The holy Man's prayer was exceedingly fruitful while he lived among men. Whence a certain subprior of his Religion, when on a certain journey he had been overheated, and had accomplished a great journey on foot, by which he was much burdened, returning to the monastery and using very cold foods, on the following night, being injured in heart and brain, began to tremble, and to fear a greater peril. Who, when he had sought the aids of various physicians, and no skill availed with him, went to the most blessed Father, and, commending himself to his prayers, incurred thereafter no peril by his merits.
[81] another from an infirmity of the eyes are made whole. The holy father John, happy in glory, showed that he reigns with the Lord by the signs and prodigies shown upon earth. Whence a certain citizen of Aquila, when he suffered exceedingly from a most grievous infirmity of his eyes, made a vow that, if he should be preserved by the merits of blessed John, he would present eyes of silver to his sacred body. Who, when he had been immediately healed, began to doubt whether he had not been restored to his former health miraculously, but that this had happened by chance. But while he turned this over in his mind, the infirmity seized him again; and so with great compunction he promised to perform his vow, asking that it be forgiven him and that help be bestowed; who was straightway perfectly freed.
ANNOTATIONS.
CHAPTER IX.
The body of Bl. John covered with quicklime, incorrupt after eighteen years; prodigies; public veneration; his epitaph.
XX.
When, therefore, the sacred body had been laid up in a wooden case, [The men of Collemaggio, fearing lest the body should smell ill, cover it with lime;] and placed upon the small altar of the Baptist of Christ which is at the right side of the chapel of blessed John the Baptist, the brethren began to fear lest an ill odor should breathe forth from his body, to the scandal of those passing by. On which account they opened the case, and, covering the blessed Man's body with quicklime, laid it back there where it had lain. For they would have preferred to bury the holy Father with the other fathers and brethren according to the custom of the Order; but being forbidden by the citizens' command to do this, with reverence, covered with silken cloths, they set it in the appointed place. To which very many coming most devoutly were wholly freed from various infirmities, to the fame and glory of this Saint.
[83] In this manner it rested for eighteen years, the lords of the Chamber coming yearly on the day of his death with the citizens of Aquila, which after 18 years, the case being again opened, is found entire, and offering two candles before the case of the sacred body, and there hearing Mass. At length, when some citizens publicly muttered that the French fathers of Collemaggio wished to transfer the sacred body into France — while they laid this upon them falsely — being moved by this suspicion, they transferred the case into the sacristy. Which, opening it reverently, they found the sacred body entire. Whence, greatly rejoicing, they called the lords of the Chamber and many other citizens, who saw the most blessed Father laid there where the brethren had set him from the day of his death, magnifying God, who showed a sign of the entireness of the body in the holy virgin Father.
[84] The whole people of Aquila also ran together, and with the greatest devotion, and he is honored with great piety. suppliantly adoring the holy Father's venerable body; and it came to pass that at the time of the indulgences they showed so great a prodigy to all the people who came; and all marveled, glorifying the Most High, and hoping that by the merits of so great a Father they might obtain gifts of graces, with most devout vow and hope before God.
XXI.
[85] By the merits of this most blessed Father, at the very disclosing of his body, An Oblate unfit for his office marvels were shown. For indeed a certain Burgundian a Oblate from the castle of b Tournus, John by name, sent from France, came to Collemaggio, and there conducted himself laudably in the ministries committed to him. It happened
that, while doing some very heavy work, he was ruptured and greatly weakened, nor was he, as he had been wont, fit for performing the works of the monastery to which men of that state are bound.
[86] recovers his health from a hernia: But since he was devout, he came to the body of the most blessed Father, at that time uncovered, alleging with pious complaint his inability to serve in the ministry of the monastery's porter committed to him, which indeed is very heavy; asking none the less the grace that by his merits he might be freed from that heaviness, so that he might more freely serve obedience. A prayer, therefore, being poured out, he was forthwith rendered sound and whole, so that, being wholly freed, glad and eager he might perform the work enjoined upon him.
[87] a certain youth of Aquila Every age received the grace of health by the merits of this glorious Father, since his fame was spread abroad among all. Strangers also, and those who dwelt near, visited his tomb with the greatest devotion, paying their pious vows and carrying back the antidotes of relief. Among whom was a certain youth of Aquila, deprived of his bodily strength; who, when he had gone to the baths for the sake of procuring health, and believed that he would there obtain full health, was so wholly deprived of the use of his limbs that, lying in bed, he could in no way move himself without great pain, though helped by the aid of others, and suffering also continual pains.
[88] is cured of a great weakness of body; But since he had a certain c kinswoman who, returning home from a visit to the blessed Father lately disclosed, visited him, being moved by the regard of charity, that devout woman counseled the youth that he should make a vow of pilgrimage to the blessed Father, that by his merits he might be free from such great pains and from so immense a sickness, and be restored to his former health. Which also he did; and so he at once received the benefit of health, straightway leaping from his bed, and visiting the sacred body without any support, and rendering with his whole heart due thanksgivings.
[89] and a woman by an unclean spirit: A certain d country woman of Aquila, when she was grievously vexed by an unclean spirit, was brought to saint e Bernardine, that she might be preserved. Which Saint, paying honor to this most blessed Father, was unwilling to heal her, although by his own merits he could have done this and even greater things. Being therefore led to the body of the Man of God, she at once rose sound, nor did the evil spirit thereafter invade her.
[90] [another is made certain by the Blessed one, appearing to her, of her son's salvation.] When on a certain day the count of Manerius was returning from a wedding, being moved with anger, he hanged with his own hand in a noose a certain youth who met him. On which account his mother, grieving exceedingly, had several Masses sung, desiring to know whether her son, slain, as she said, innocently, were in the way of salvation, and had passed over with divine grace. But when she saw that nothing was revealed to her from heaven concerning that deed, hearing that the body of the most blessed John had been newly drawn forth, she came to Collemaggio; she poured out prayers to blessed John, that she might be certain of her son's state, of what sort it was after the slaying of his body. In her sleep, therefore, blessed John appeared to her, assuring her that he was doing his penance in purgatory, and would at length pass over to glory. Whence the woman, being greatly comforted, being wholly changed, spared her son's slayers, and remained consoled by the blessed Man's merits.
[91] one suffering in the eyes, and a lame woman recover by the Blessed one's help, A certain lady of Aquila was so afflicted in her eyes that she saw but little with them. When therefore she had come to the sacred body that had been disclosed, she gave the sacristan a little linen cloth, that he might lay it upon the holy Man's body. Which when he had done, and had restored the little cloth to that woman, she with devotion wiped her eyes with it; she saw most clearly, and before very many bystanders proclaimed that she had wholly recovered her sight.
On the day of his sacred death, when the blessed Father's body was being carried about in procession, many citizens of Aquila being present with brother John of Capistrano, there came a certain lame woman, who, touching the holy Man's bier, was at once freed. f
THE EPITAPH UPON HIS SEPULCHER.
In this tomb, holy John Bassand, Thou art enclosed, blessed in rest through all the ages. From Besançon is the origin of so great a Father. From the French he hastened to Aquila with willing heart, By the special command of Eugene the fourth, That Collemaggio might become\* a holy dwelling. Completing his course, he seeks that Celestine his father\* Be joined to him, longing to rest with him, That of those whose mind had been one, the place might be one. Full of twice eight lustres he rested unto eternity, In the year one thousand four hundred and forty, Adding to these five, and the seventh of the Kalends of September.
Thee, Father, we beseech: look upon us and bless us, And preserve Aquila, which was pleasing to thee.
ANNOTATIONS.
\ Perhaps fieret*.
\ Read patrem*.