ON BL. MARGARET OF FAENZA, VIRGIN AND ABBESS, OF THE VALLOMBROSAN ORDER,
AT FLORENCE,
In the year MCCCXXX.
PRELIMINARY COMMENTARY.
Of the Blessed one's cult, the translations of her body, her Acts, the chronological order of her Life.
Margaret of Faenza, virgin and abbess, of the Vallombrosan Order, at Florence (Bl.)
BHL Number: 5317
BY J. S.
Blessed Margaret of Faenza most of the more recent martyrologists announce on the XXVI of August, The Blessed one's memory in the more recent Fasti: namely Ferrari in his General Catalogue, Arthur du Monstier in his Gynæceum, Wion in the Tree of Life, Ménard in the Benedictine Martyrology, and others. But Arthur more exactly than the rest, when he speaks thus: At Florence, in the monastery of saint John the Evangelist, the deposition of saint Margaret, virgin, abbess of the Order of Vallombrosa, renowned for miracles. Upon which he notes the following: She was of Faenza by native land, a disciple of St. Humilitas, first abbess of that monastery, whom she succeeded in the government; she departed from the world in the year of Christ MCCCXXX, and was buried in the monastery of St. Salvius, not far from Florence, beside her mistress. With these the others sufficiently agree, save that they call her Blessed, not Saint; but it does not please me to bring forward their words, because the Blessed one's cult will be shown more certainly from elsewhere than it would be proved from the words of these martyrologists.
[2] While our predecessors, Henschen and Papebroch, were staying at Florence in the year 1662, her cult they went to the suburban monastery of St. Salvius, in which dwell nuns of the Vallombrosan Order, that they might there copy out the Acts of St. Humilitas and Bl. Margaret, and gather other notices concerning their cult. Papebroch himself relates these things in the Commentary upon the Acts of St. Humilitas, volume V of May, page 203; who also noted the following concerning Bl. Margaret: The nuns of St. Salvius celebrate the feast of Bl. Margaret on the XXVI of August, which day they believe from tradition to be that of her passing, an image of the same Blessed one being exposed upon the altar, and several candles lighted before it; although nothing is done concerning her in the Mass or the Office. An image also of the child Jesus, which she caused to be fashioned after the likeness of him whom she had embraced on the night of the Nativity, the same nuns religiously preserve, and they relate that very many graces have been obtained through it, especially by women asking offspring of God. Her body, dissolved into parts, is preserved in a becoming chest behind the altar beneath the body of St. Humilitas, raised some space from the ground. So on the XIII of February in the year MDCLXII Doña Caterina Angela Passerini, abbess of the aforesaid monastery, related to us, showing us singular courtesy.
[3] immemorial, from the translation of her body, These things abundantly prove that the Blessed one's cult flourished in later time; but that it is ancient, and begun from time immemorial, the translations of her body prove — one of which, and that honored with a miracle, seems already to have come about in the XIV century, although I cannot assign the year itself, nor the day. For after the acts which Papebroch copied out, this letter is read: To the venerable mother in Christ and his especial lady, the lady sister Joanna, abbess of the monastery of St. John the Evangelist, her own John, nephew of Bl. Margaret of Faenza, due and devout reverence. Whereas you asked me at Florence concerning the miracle of the six candles, and concerning a certain prayer of sister Margaret, behold, by the Lord's favor, I have carried into execution your requests, nay your commands. When at the translation of Bl. Margaret the venerable father the lord bishop of Florence, celebrating solemn Mass at the sacred altar of Bl. John the Evangelist, the abbots, monks, and other clerics standing by and singing, began PER OMNIA SÆCULA SÆCULORUM, presently six candles were lighted there, burning until the Mass was completed, and the Office of the translation, and the kindly body of the said Sister was drawn out of the monument, which was found wholly entire and unharmed. Then, all the Offices being finished, the aforesaid six candles were extinguished, and were carried to the tradesman,\ that he might receive his payment for the burning of the candles; who, weighing them, cried out, saying: What is this? Behold a great marvel, for these burned candles are of as great weight as they were at first when unlighted. But seeing so great a miracle concerning these burned candles, he took no payment, but praised the Lord manifoldly in that Sister. And a monk of the said monastery, seeing this miracle, who had seen the candles weighed and had carried them back to the tradesman, returns to the monastery, relating this with very great joy.*
[4] which seems to have been done in the 14th century. Eudossio Locatelli narrates this miracle briefly in the Lives of St. John Gualbert and of the other Blessed of the Vallombrosan Order, book 2, chapter 36; but he is mistaken when he thinks it befell at the last translation. For from the letter recited it is manifest that this translation was made while the nuns were dwelling in the monastery of St. John the Evangelist; indeed everything suggests that it happened not many years after the death of Bl. Margaret. For the Blessed one's nephew writes these things — perhaps the same who wrote down her revelations at her dictation; the body is found entire, which was afterward dissolved; the prelate of Florence is called bishop, whereas he was made archbishop in the year 1420, as Ughelli witnesses in the Italia Sacra, volume 3 of the second edition, column 166. The matter, therefore, must have happened in the XIV century, in which Margaret died, or at any rate at the beginning of the XV century. There is added a prayer to Bl. Margaret written in Italian rhythm, which that same author of the letter communicates to the abbess, and which in the year 1624 Ippolito Cerboni in his Discourse on the praises and life of St. Humilitas, page 24, recited with an Italian title, which I thus render into Latin: A prayer in the vernacular, which is found in the ancient manuscript Lives of blessed Margaret, or of saint Margaret, as she is called in the title of that prayer. Since that prayer is ancient, and was communicated to the abbess after the translation, and since it is not likely that the nuns long lacked it, it must be that the translation itself also, and therefore the Blessed one's cult, is ancient.
[5] But I subjoin the prayer itself rendered into Latin: and from ancient prayers: O most holy virgin Margaret, who didst serve the Lord in life, so pray him for me, N., that I may become wholly devoted to him, and that there may be to me that lamentation and compunction which was in thee for his passion; may that sweet Jesus, full of compassion, fulfill my petition; when he shall snatch me from this prison, may he give me for grace his blessing, and grant that I may enjoy the vision of him, to whom be praise and honor. Amen. Another prayer concerning Bl. Margaret the aforesaid Cerboni recites at page 23. That one is Latin, and framed after the ecclesiastical form in this manner: O God, who didst grant to blessed Margaret to be adorned with a special privilege of virginity and patience, to conquer the contests of malignant spirits, and to remain unshaken in the love of thy most holy name: grant, we beseech thee, that by imitating her, the wickedness of the world being trodden under foot, and the snares of all enemies overcome, we may pass securely to thy glory. Through our Lord, etc. To this prayer he prefixed in Italian such a title as this: A prayer to Bl. Margaret, disciple of St. Humilitas, which is found in ancient manuscript books of her life. These things we judge sufficient for demonstrating the immemorial cult of Bl. Margaret.
[6] But now it must briefly be explained how the Blessed one's body came from the monastery of St. John the Evangelist, the later translations of the body. where it had first been buried, to the monastery of St. Salvius, where it rests to this day. These things are related in volume V of May from page 216 in the Acts of St. Humilitas, with whose body the body of Bl. Margaret was likewise translated. In compendium, therefore, I shall transfer a few things thence hither. The Florentines in the year 1529 feared a siege of their city, and for that cause they destroyed various buildings near the walls, lest they should be of use to the enemy; among these the monastery of St. John the Evangelist was thrown down in that same year 1529, and the nuns with the aforesaid bodies withdrew into the city monastery of St. Catherine. But after two months, being ordered to remove thence, they obtained a dwelling at St. Anthony's, and at length in the year 1534 were brought into the suburban monastery of St. Salvius. The nuns carried with them the sacred bodies, enclosed in one chest, to the aforesaid dwellings; but in the twofold translation this marvel befell, that he who carried the chest felt no weight at all, and affirmed this upon oath after the last translation. Then the chest was translated to various places of the same church; and when in the year 1557 the Arno, overflowing its banks, had widely covered it with waters, the bodies were found altogether untouched by the waves. At length in the year 1624 the body of St. Humilitas was enclosed in a more precious chest, and the dissolved bones of Bl. Margaret were placed at the feet of her mistress, in exactly the manner in which they had been found in the old case. All these things, more fully related, the studious reader will find at the place assigned. We proceed to other matters.
[7] The Acts were written by two contemporaries, the one a Minorite, We have certain Acts of Bl. Margaret written by two contemporary authors, and very familiar with the Blessed one herself, although otherwise they are little known, and hardly except by their names, which they themselves disclosed. The one of them is Friar Peter, of Florence by native land, and of the Order of Minors, of whom I have hitherto found nothing among the Florentine or Minorite bibliographers. Nevertheless from his intimate familiarity with the Blessed one we sufficiently gather that he was a pious man; and he shows himself not unlearned. This Peter wrote what he had received from the mouth of Bl. Margaret under a secret to be kept until her death; and he records not a few visions and apparitions, but few other deeds of the Blessed one, and commended them to the memory of posterity without any chronological order.
[8] the other a priest of Faenza: The other seems to be that same nephew of Bl. Margaret, whose letter we recited above at number 3; certainly the name in both places is John, and the native land Faenza; there is added a mutual familiarity, so that this conjecture appears altogether probable, and Papebroch did not doubt, in the Acts of St. Humilitas, page 204, that the revelations and the aforesaid letter are by the same writer. Further, he calls himself at the beginning the priest John, notary; and at the end of his Writing he says that he was rector of the church of St. Antoninus of Faenza, and by imperial authority a notary of Faenza. Ignazio Guiducci, who wrote the Life of St. Humilitas in Italian, and briefly inserted into it the deeds of Bl. Margaret, writes at page 152 that this John was Bl. Margaret's confessor, and came with her to Florence; but he does not indicate whence he received this; nor does it appear likely that the rector of a certain church of Faenza lived with Margaret at Florence for fifty years, and survived her; especially because he himself would seem to have been about to indicate the office of confessor, if he had administered it, just as he indicated his other offices. But, whatever be the case with these matters, the author wrote down only visions, apparitions, and certain miracles, as the Blessed one herself had dictated them under a secret; and in relating them he agrees sufficiently with the other.
[9] which are to be published after our manner: Guiducci used both these authors in order to write the deeds of Bl. Margaret; the little Work of Peter almost alone Silvano Razzi rendered into Italian in the Lives of the Saints and Blessed of Etruria, part 2, folio 69 and following. We shall publish both writings, just as in the year 1662 Papebroch copied out both with his own hand in the monastery of St. Salvius. Further, because Peter relates several things pertaining to the Life
recorded, we shall publish his little Work in the first place, and shall call it the Life; but we shall subjoin the lucubration of the other under the name of Revelations. Razzi, praised just now, at folio 72 verso says that the time of Bl. Margaret's death is unknown; nor indeed can it be gathered from the Acts to be published. Nevertheless the aforesaid Guiducci indicates at least some marks, from which some chronological order may in a fashion be woven, provided that they be sufficiently certain.
[10] a brief chronology of her Life. For at page 152 he writes that Bl. Margaret was fifty years old when with St. Humilitas she departed from Faenza to Florence, that they might there found a monastery. That journey befell in the year 1280, as the same author at page 69 affirms is proved from various authentic instruments which are kept in the monastery of St. Salvius. Hence it must be that Bl. Margaret was born about the year 1230, and died about the year 1330, in which he asserts at page 163 that she died, at the age of a hundred years. None of these things appears to me improbable; for in the first place the age of a hundred years is expressed in the Life; then that she was fifty years old in the year 1280 becomes likely enough from this, that among all the nuns she is set first after the abbess in the petitionary libel offered for the building of the monastery, as you will find in the Acts of St. Humilitas, page 210. And so, after Guiducci's mind, we order the life of Bl. Margaret thus. She was born at Faenza, which is a town of the ecclesiastical state, about the year 1230. Having embraced the religious life, she lived long under the discipline of St. Humilitas in the monastery of St. Mary the New near Faenza. Thence in the year 1280, having set out for Florence with her abbess St. Humilitas, and a site being obtained after two years, she bestowed vigorous labor upon that same abbess in the founding of the monastery. The aforesaid abbess dying in the year 1310, the government of the monastery devolved upon Margaret, which she seems to have borne for twenty years, or down to her happy death, which Guiducci attaches to the year 1330, as we have already said. Guiducci was followed by Ferrari, Arthur, and others; and him we meanwhile follow, until someone can teach us more certain things.
THE LIFE
by Peter of Florence, of the Order of Minors,
From the manuscript of the monastery of St. Salvius near Florence.
Margaret of Faenza, virgin and abbess, of the Vallombrosan Order, at Florence (Bl.)
BHL Number: 5315
A. By Peter of Florence.
A SHORT PREFACE.
The author narrates what he heard from the mouth of Bl. Margaret: Being earnestly asked by the a abbess and the nuns of the monastery of St. John the Evangelist that I would induce the venerable sister Margaret of Faenza, while she still lived, to reveal some of those things which God had done for her out of special grace, that they might be to them and to posterity incitements to virtue — since these women, from the long experience of her most holy conversation, knew her whole life to be filled with a heavenly gift and filled with virtue, and yet she carefully hid the secrets of God, so that she would by no means disclose them — I, on account of the intimate familiarity which I had had with her as a boy, took up their devout prayers the more eagerly, and carefully fulfilled them. Whence, when she was of the age of a hundred b years and more, I often had a long colloquy with her upon this in secret, [and] she, after many requests, under the seal of secrecy that I should never divulge it while she lived — namely in that year in which she passed to Christ — related this to me by word of mouth. c
ANNOTATIONS.
\ That is, the apothecary, in Italian speciale*.
CHAPTER I.
Cleanness of body and mind; the labors undergone in founding the monastery; various virtues, especially obedience, which by a revelation she learns to be most pleasing to God; St. Humilitas holds her in high esteem, whom, when she is dead, she succeeds in the government of the monastery; she is bidden by St. John from time to time to cease from work.
namely her fervor of piety from infancy, her perpetual cleanness, First, how from her infancy she began with devout mind to burn toward Christ, and the Virgin Mother, and Bl. John the Evangelist. Whence for the foundation of her devotion she resolved to love nothing earthly, nothing carnal, nothing worldly, that, by their merits interceding, she might the more easily transfer herself to heavenly things. Whose affection God looking upon from on high, so guarded her fully from this concupiscence, that not only did she pass unharmed from unlawful deed, but, what is more, she persevered a stranger to every unclean thought even unto death. Every one, from human and common frailty, will be able to know from himself how great a token this was of cleanness of mind and body, and of sanctity.
[3] her labors shared with St. Humilitas, her virtues, her obedience, II. The marvels which she related to me, which befell when together with St. Humilitas, abbess of the aforesaid monastery, she departed from their own city of Faenza, and also how at Florence they founded this monastery, I do not repeat, because they are found written in the legend of the aforesaid St. Humilitas; a there it is shown most clearly how sister Margaret was ever the inseparable companion of all the want and labor, of the sanctity and perfection, of this venerable abbess.
III. Whence, as she related to me, as soon as she was at Florence she began to feel the great works of God; and although she concealed them so far as she could, nevertheless by the gestures which were outwardly seen she could not altogether lie hid from the holy abbess; whence the latter thought no meanly of her sanctity and perfection. For she saw Margaret fervent in prayers, devout in church, prompt in services, modest in her acts, but above all swift to obedience; and no wonder, since God had conferred this virtue upon her out of special grace.
[4] IV. For when once she was praying devoutly, Christ appeared to her and poured in much consolation; to whom Margaret said: I know, Lord, I truly know which by a revelation she learns to be most pleasing to God: that of myself I possess no virtue, but from thee, the author of virtues, I acknowledge all things. I should wish to know from thee, my Lord, that virtue which renders me more acceptable to thee. To whom Christ kindly answered: It is obedience, which thou performest without delay. Whence from that time she devoted herself wholly to holy obedience.
V. As the aforesaid Margaret related to me, that holy abbess reckoned her of such perfection that Margaret was often confounded with grief and blushing by the reverence shown her, through the virtue of her humility. And when at any time she had to perform some office of the community, such as washing the utensils, cleaning the workrooms, and the like, the abbess would say: I will, daughter, that thou go and pray, and I will perform thy office; but Margaret, from the humility of the command, went to pray to her desired Christ.
[5] VI. The aforesaid woman related to me that she earnestly asked the holy abbess, when she was already at the point of death, her desire of death; her labors in the service of St. John. to obtain for her the grace from Christ that he would speedily call her from the valley of this misery, because it would be most grievous for her after her death to lead her life here without her; and although the abbess at first resisted, because she was purposing to leave her the burden of the whole monastery, nevertheless afterward, being overcome by her tears, she consented. But after her death a certain holy lady, her mind being lifted up to heaven, saw before the throne of Christ St. Humilitas likewise entreating concerning the petition promised to sister Margaret, namely that she might pass to the heavens; and she saw Bl. John the Evangelist on the other side contradicting her; for Bl. John said on his own part: Let not this be done, Lord, because it is not expedient for my church — nay, it greatly needs her life; and I will show her how much she must suffer for my monastery. By which vision Margaret, being not a little comforted, considered that she was appointed to the service of Bl. John the Evangelist. Whence, as she related to me, praying at that hour every b evening, she rendered an account with Bl. John, whether she had done anything pleasing to him in the whole day; and when in his day she had carefully sweated at her burden, she passed that night with gladness; so, on the contrary, if she had let anything slip in a small degree through negligence, she was very greatly saddened.
[6] VII. After the abbess's death c the care of the monastery remained upon her. [St. John consoles her in her anxiety, bidding her from time to time cease from work.] I certainly wonder how one frail little woman could sustain the labors, anxieties, wants, shames, and other discomforts which she related to me; whence she herself would run about d through castles, cities, and villages, with servants and beasts, to procure the necessaries for building the fabric of the monastery and for the life of the enclosed nuns. And when once there was great want in the monastery, and she had not what to supply to the workmen, in the silence of the night she earnestly besought Bl. John, and, as though complaining with him of so great want, recited with heart and anxious words how he had sent them to Florence, to a strange land, from the land of their birth, and the ample promises which he had made them, that he would ever be at hand in their necessities; and therefore she asked that by his prayers God would inspire someone who should supply so much of his substance that her monastery might be completed without delay.
VIII. Then Bl. John appeared to her with a placid and kindly countenance, and with open arms embraced her, saying: Be not troubled at this, dearest daughter, because it is done by divine dispensation, that one man should not do what may profit many unto salvation; and by this I shall gain many for the Lord Jesus Christ. From which she received from Bl. John that the work would suffer great delay in its completion, and that she should not, after her wonted manner, give herself wholly to outward things. Whence she caused a little cell to be built for herself within the monastery, where she performed, not continual but intermittent, a most strict penance, sometimes going forth with Martha to outward things, sometimes with Mary giving herself to God alone; and there she often received marvelous addresses from Christ and from the Saints.
ANNOTATIONS.
at page 209, number 16, after the apparition of St. John has been related, bidding her found a monastery at Florence, the author thus goes on concerning St. Humilitas: Then fortifying herself with the sign of the cross, she called certain sisters (namely three, among whom the chief was Bl. Margaret) in secret; she disclosed the matter to them; and taking nothing from the monastery, she commended the convent to the prioress, and with those whom she had named, barefoot, amid the perils of wars, with all her company unharmed, the Evangelist going before, she hastened on. Hence let the reader gather how much had to be endured on that long journey, undertaken without provision and barefoot. Let him then add the two years during which they were at Florence before they had a site for founding the monastery, namely from the year 1280 down to 1282; and finally let him weigh how many confusions and affronts had to be borne by women who were strangers, in acquiring their food from alms and in gathering the funds for building a monastery, which was for the greater part built out of alms. And these things being considered, which may be seen more fully in the Acts of St. Humilitas, he will easily understand that a heroic mind was needed for daring a work of this kind, and an unconquered constancy for overcoming all difficulties.
CHAPTER II.
The Blessed one enjoys marvelous visions and revelations while she meditates upon the mysteries of Christ and of the Virgin Mother of God.
[Christ altogether forbids her to remain at home; apparitions of the Mother of God,] IX. When once, drawn by the sweetness which she received from heaven, she was earnestly asking Christ that she might be shut up in perpetual confinement, lest by running about she should be kept from his embraces and consolations, Christ the consoler lovingly appeared to her, saying: I will, daughter, that thou go out, and run about through various places for the necessity of thy monastery, and that thou afford consolation by thy presence to seculars coming to thee; and I will pour my grace into thee, that thy words may be for the refreshment of the troubled who come to thee.
X. As she narrated to me in order, out of the ardent devotion which she bore toward the Mother of the Lord, she greatly desired to be consoled by her presence; and that she might the better obtain her grace, she daily turned over her life with a most devout mind, namely how she had lived in the temple, how she was betrothed, how she was told of the birth of the Son of God, and of the flight into Egypt; and she ruminated with a most intent heart upon other things concerning the Savior's infancy. Whence the blessed Virgin appeared to her several times, addressing her, consoling, admonishing, and bestowing upon her, as upon an only daughter, the sweetness of a mother's affections.
XI. Sometimes, visiting her, she bore the child Jesus in her arms, and after many prayers and tears entrusted him to Margaret's arms; and she, as though inebriated, sweetly pressed him to herself, and seemed for exceeding sweetness to have exchanged the world. And when the Virgin Mother asked back her Son, Margaret, as she related to me, never wished to give him back to her unless she should first receive one grace which she asked; a and in such manner she obtained more and more graces.
[8] XII. When sister Margaret had for a long time exercised herself about the infancy of the Savior, and of Christ, upon whose passion and, feeling marvelous sweetnesses therein, took no care to ascend to higher things — once, however, it seemed to her that Christ spoke to her in her mind, saying: It is not right to wish to taste only of my honey and not of my gall; if thou wouldst be perfectly united with me, with intent mind consider again the mockings, reproaches, scourges, death, and torments which I bore for thee. But Margaret, being admonished by the divine oracle, transferred herself wholly, in heart and body, to the embracing of the cross of the Lord's passion; and while she ruminated on it attentively day and night, on a certain occasion, being set in prayer, she saw with bodily eyes Christ attentively, and with him all the instruments which were at his crucifixion; she saw also his wounds so fresh, and sending forth the sacred blood, as though he had been newly wounded. And while with tearful eyes and a heart pierced through she was intent upon the sorrows of Christ, Christ spoke to her from the cross, saying: Beloved daughter, since with so great care and grief thou searchest out all my sufferings, ask of me whatsoever thou wilt, and I will do it for thee. But Margaret, comforted by the divine colloquy, answered: Lord, I ask nothing but thy grace; and presently she added: Thou knowest, Lord, that I am a simple woman, and must converse and speak with the wise and the unwise; I ask also that my tongue in keeping silence and in speaking may be governed according to thy good pleasure. Then Christ touched her tongue, and from that hour she received such efficacy and power in her words that truly God was known in her tongue; and that happy vision left her so great an impression of the sorrows of Christ that, whenever she wished, she had thence devotion and compunction, and a revelation thus contemplated, as though she saw God hanging before her on the cross.
[9] XIII. As the most holy Margaret narrated to me, very often meditating with most bitter heart upon the wounds of Christ, being bidden to meditate, she gladly suffers with him, it seemed to her that she had done little unless in heart and body she were fastened with Christ upon the cross; to whom once Christ appeared wounded, and so fastened both her hands and one of her feet in her mind that she felt that pain as though she were wounded in the flesh; and although she had an inestimable suffering, desiring to be more fully conformed to Christ, she cried out strongly, saying: O Lord Jesus Christ, wound for me my remaining foot and my side, that I may perfectly know the pain of thy five wounds. Whose fervent desire Christ fulfilling, he fixed in her foot and side so great a force of pain that the Handmaid of the Lord, as she related to me, wondered how her soul did not breathe forth from a body smitten with so great a suffering. And Christ said to her: Daughter, fear not, for I am with thee, and I have given thee strength to endure such things.
[10] and she is struck with a wondrous pain as a token of her love. XIV. When once the Handmaid of Christ was earnestly asking God that she might deserve to receive some sure sign of sweetness or of pain, if her love were acceptable to Christ — and devoutly continuing this prayer, when the solemnity of the Lord's passion was drawing near, she was suddenly struck with an immense pain in every particle of her body, and in all the joints of her bones, so passing through to her inward parts that no part within or without remained untransfixed with huge suffering. And while she lay thus wholly undone, she cried out wailing, nor could she fully form her words for pain. The abbess came upon her with the nuns, not knowing whence so great a sickness had come, and so quickly; for they thought that she would presently fail, since she neither dared to reveal what she felt, nor suffered any remedy to be applied to her; and so she remained until the morning of the Lord's Resurrection. And when the infirmarian, by the abbess's command, had prepared something eatable for her, and was bringing her what had been prepared, she found her so whole as though she had felt no evil; wherefore with hurried course she runs to the abbess, announces what she had found; the nuns come to see the prodigy, and her whom they had left about to die at once they saw sound. Whence, full of amazement, they rendered immense praises to the Lord; and when Margaret was narrating these things to me, she said that she never revealed the cause of that sickness to any living person save to me alone. Wherefore, when she was in the aforesaid intolerable pain, at the dawn of day she began to think a little upon the Lord's resurrection, and straightway all pain departed, and she is filled with so great a divine consolation that she could not explain it to me in speech.
ANNOTATION.
CHAPTER III.
In a vision she is taken as bride by Christ by means of a ring, and enjoys other visions; her wondrous grace in speaking, and the concourse of those seeking counsel from her; her labors, which Christ kindly consoles.
She is betrothed by Christ with a ring, XV. And because the cross of Christ is the ladder for ascending to the contemplation of his divinity, Margaret began by continual meditation upon the cross to raise her mind to higher things; and, as she told me, her love was now so transformed into Christ that besides Christ she could love nothing. And when once she was eagerly panting for the presence of her Beloved, her Spouse appeared to her with much gladness, holding a precious ring in his hand, and said to her: Come, beloved Bride, receive the pledge of an eternal betrothal; and he pledged her with a ring upon her finger. But Margaret, looking upon the preciousness of the ring, saw that there was no gem there, but in the place of a gem a cross was marked — and not without cause, because assiduous meditation upon the cross had lawfully betrothed her to Christ. And she said to Christ: My Lord, why has this ring no gem? Christ answered: The gem of this ring is the Father and the Son and the Holy Spirit, who guards, governs, and rules thee.
[12] XVI. From the time that Margaret felt herself betrothed to Christ the Lord, and enjoys other visions, she sought day and night the embrace of her beloved Spouse. Whence she narrated to me that once, praying, she saw in spirit a beautiful palace, adorned with various ornaments; and when she came to the door of the palace, she saw a multitude of a pages, with much comeliness keeping watch at its doors; to whom Margaret said: Dearest ones, tell me where my Spouse is. Who answered her: He sits in the royal hall. And when in haste she had entered the imperial hall, behold, he who is Beautiful in form beyond the sons of men came to meet her with much gladness. But Margaret, as though carried out of herself by the glory of that vision, said to him: I will not, my Lord, return again into the world, b because here I have whatsoever I desire. To whom Christ answered: Dearest daughter, the time is not yet come when I would take thee. And Margaret said: Lord, when I shall come to thy nuptials, what garment wilt thou make for me? Christ answered: Thy garment shall be of roses. And Margaret said: Lord, and what garment shall I bring for thee? Christ answered: A red one. And Margaret, consoled by such a promise,
found herself in the place where she had been praying before, with much peace of mind and body.
[13] XVII. Margaret, although she was bodily on earth, being now made a citizen of heaven, greatly desired not only to taste of the heavenly country in mind, but also to see it with the sight of the eye. and by divine consolations. Whence she related to me that once, while she was praying, she was led in spirit and saw the holy city Jerusalem from the outside only; and it was of such beauty and glory that she in no way believed it could be set forth in words. And she saw Christ standing beside the door, whom Margaret suppliantly entreated that she might have free entrance into the city. To whom Christ said thus: Beloved daughter, thou canst not enter here now, because if thou didst enter, thou wouldst afterward not be able to dwell on earth, so would all things turn to loathing for thee; and thy being there is still necessary for the salvation of many.
XVIII. When at a certain time she had abundance of her Spouse, and could not peacefully endure to be even a little while without the consolation of her Beloved, daily praying, weeping, sighing, she appealed to Christ; whence once, as she prayed, Christ appeared to her, saying: Why dost thou weep so much, why dost thou so cry out to me? If it were possible, thou wouldst not suffer me to remain c either in heaven or elsewhere except with thee. To whom Margaret answered: My Lord, I receive such a taste from thy presence that as soon as I do not feel thee I think I shall faint, and I ever fear lest by my demerits I lose thy grace. To whom Christ said: Dearest daughter, and greatly beloved by me, thou canst never lose my grace, for I never leave thee without me; and Christ, taking his hand, with hand upon her hand, with much affability made her a perpetual promise of this; and as a sign of the confirmation of this gift a very great splendor suddenly descended upon her from heaven, and she is filled with such heavenly sweetness that her soul, melted with sweetness, remained wholly inebriated and consoled.
[14] Her grace of speaking, and the concourse of those consulting her. XIX. When the fame of her sanctity was spread abroad on every side, there was from far and near a concourse of men and women to visit her; where counts and barons, prelates and Religious, drawn by the sweetness of her words, did not disdain to come into her presence, and to disclose to her their secret counsels; and Christ had conferred such grace upon her words that as many as heard her all returned to their own homes consoled. But I, hearing this from many worthy of credit, and from those familiar with her, yet still ignorant of the divine counsels concerning her, had a secret d conversation together with her upon these matters, fearing lest the frequent company of worldly men should draw her back from divine familiarity; whence once, for the resolving of my doubt, she narrated this to me, saying how for a long time her soul had been goaded by that fear, and she frequently asked Christ that he would not permit her to err in so great a variety of counsels, nor to incur an elation of mind from so great a concourse of people. And behold, Christ appeared to her as she thus prayed, saying: Doubt not, daughter, for I am always with thee in all things, nor will I forsake thee for ever. I will that thou withdraw not thyself, but bestow consolation upon all: I will put my words in thy mouth, and through thy words I will pierce the hearts of the hearers, that they may know without doubt that I speak in thee. And that this is true, I call to witness all who had the grace of conversing with her, that they may bear testimony to the aforesaid truth.
[15] Christ kindly consoles her labors. XX. This most holy Margaret, an ingenious bee, sweated carefully even to a decrepit age at the fabric of the monastery of Bl. John. But how many labors, shames, and sufferings she received in begging and running about, as she often related to me, I should not know how fully to express in words. For when once she was much worn out by the aforesaid anxieties, and with anxious heart was crying out much to Christ, Christ appeared glorious with a huge light upon an imperial throne, and round about him was a copious host of Saints and angels. But Margaret, seeing her beloved in so great glory and light, began to go to his throne with much confidence; and while she went thus, she heard the Saints speaking together in a murmur: How does that woman go with such assurance to Christ, when we, who are confirmed in glory, ever look upon him with fear and reverence? But Margaret, wholly confident from the contemplation of her Beloved, being now in no wise terrified by their words, but pursuing the journey she had begun, came to the throne of God, and there knelt and adored before his feet. Then Christ, bending down, raised her up, saying: Come, my chosen one, for since thou wast not ashamed before the world to serve me faithfully in every mean office and labor, neither will I be ashamed to show thee my friendship, and to honor thee in the sight of the whole heavenly court; and, these things being said, Christ embraced her and gave her the kiss of peace, where she tasted so great a savor of sweetness that she thought she had exchanged the world for blessedness. e Many other things indeed I received from her at various times, which would be most useful to be transmitted to posterity; but because I did not think her death so near, and hoping still to have her presence, I was not careful to commend them to memory. But these things which are written above I have arranged simply, not word for word as she narrated them to me at intervals and at length, but as to the truth of their meaning, as best I knew, to the praise of our Lord Jesus Christ. Amen.
ANNOTATIONS.
REVELATIONS AND MIRACLES.
By John, priest of Faenza, from the manuscript of the same monastery.
Margaret of Faenza, virgin and abbess, of the Vallombrosan Order, at Florence (Bl.)
BHL Number: 5316
A. By John the priest.
PROLOGUE.
The author sets forth on what occasion he heard from the Blessed one's mouth That the revelations and graces written below, bestowed from above upon sister Margaret — who together with St. Humilitas, abbess of St. John the Evangelist, went to found at Florence this venerable monastery of that most holy Apostle, from their own city of Faenza — written by me, the priest John, notary, undersigned, as she told me by word of mouth, may help and profit, and may lift up hearts on high from the wearisome prison of this world: she willed, after many requests, to leave them in writing, imposing under the seal of secrecy that I should never, while she lived, disclose them to anyone, to the honor and praise of the most sweet Jesus Christ. a
ANNOTATION.
CHAPTER I.
Various visions and revelations, in which certain teachings were given to the Blessed one.
revelations and various visions, I. When the most holy Humilitas, the aforesaid abbess, had given Bl. Margaret a mistress to teach her letters, and one nun said to her, Learn, learn to read; for thou shalt become abbess — presently she left her mistress, firmly believing that almighty God would open her understanding to understand the Scripture a wholly hence in her mind; to whom, when I, the aforesaid John, once read, asking her whether she wished me to read in the vernacular, she answered: By no means, for I understand well.
II. On one occasion, while the venerable Sister was praying, her spirit was caught up into heaven before the Lord Jesus Christ, and seeing him face to face b she felt an immense sweetness from him; to whom the Lord Jesus gave a most beautiful ring. But she said: This ring which you have given me, Lord, has no gem. But in the place of a gem there was a most beautiful cross. And the Lord to her: The gem of the ring which I have conferred upon thee is the Father, the Son, and the Holy Spirit; and he added: For may the Holy Spirit, who taught and inflamed the Apostles, teach, strengthen, and inflame thee.
III. On another occasion, praying, she saw a surpassing splendor, which was the Lord Jesus Christ, saying to her: What wilt thou? for thou dost not permit c me to remain in heaven. And she answered: Alas, Lord, I fear on account of the temporal cares which I have to lose your grace. But the Lord, answering, showed her the world in five parts, saying to her: If thou shalt be here — that is, in the East, pointing to it with his finger — I too am with thee; and if thou shalt be there — that is, in the West — I too am with thee; d if thou shalt be in the fourth part, that is, in the South, I too will be with thee; if thou shalt be in the fifth part, that is, after thy death, I too am with thee, receiving thee and leading thee to the heavenly kingdoms. And then the sister said to him: Now promise me this, Lord, holding out her hand to him; and Jesus promised her this upon his own hand.
[3] IV. When on another occasion she was praying, her spirit e was caught up here related, and led into heaven before the Lord, sitting upon a fair throne, and about him a great people stood; and she adored the Lord face to face, gazing upon him; and then the Lord rose from the throne, raising her up and saying: Arise, my beloved, for since for love of me thou art not ashamed to do mean things, I too will not be ashamed to raise thee into my arms before this people; and he gave her the kiss of peace.
V. But when on another occasion f she persevered in prayer, thinking upon the nativity and infancy of the Savior, Christ poured such sweetness into her,
that she could not explain it to me in words; and thus, having drunk of the sweetness of this nativity, as though inebriated she besought the Lord, saying: Lord Jesus Christ, who hast given me the gracious consolation of thy honey-sweet infancy, pour into my eyes tears, and into my heart grief, that, desiring to weep for thee, sweet Jesus, dead for me a wretched woman, I may be able to search out the wounds of thy passion. And then her spirit was caught up before the Crucified; and gazing upon him she at once began to weep, feeling thence a surpassing consolation and sweetness. For she began, weeping and lamenting, to think how and why the feet of the crucified Lord had been pierced; secondly, she meditated with weeping and lamentation upon that hard crucifixion of the Lord's innocent hands; thirdly, how the Jews crowned the Lord's head with that sorrowful crown of thorns, shedding many tears and grieving; fourthly, what and what manner of sponge with vinegar and gall was set to the mouth of the honey-sweet Lord, weeping and unceasingly shedding tears; fifthly, how the cruel lance wounded the Lord's side, and then she made a very great lamentation. After these things it seemed to her that the same Crucified rose again, speaking to her and saying: Since thou grievest with me over my passion, and searchest out all my wounds, ask of me whatsoever thou wilt to seek, for whatsoever thou shalt ask of me, I will give thee. But the sister, answering, said: Lord, I ask nothing else but your grace, and that you would govern my tongue according to your will. And then the Lord Jesus touched her tongue with the kiss of peace. But the sister after this most sweet vision, in all her Hours and in her prayers by day and by night, whenever she wished to meditate upon the Lord's passion, had an immense consolation and compunction of tears, and in such honey-sweet meditation always saw the Lord Jesus Christ face to face.
[4] VI. But praying on another occasion, she saw in spirit the Lord Jesus Christ, g asking him that he would call her from this world. and made before the death And he answered and said to her that the time had not yet come. And she said: O Lord, what garment will you give me when I shall leave this world? And Jesus answered her: That which I will give thee, Margaret, shall be a rose-colored garment. But she: And what garment shall I bring you? And he: The garment which thou shalt bring me shall be red leaves.
VII. On another occasion, while she was praying, she saw the Lord in spirit, saying to him: Lord Jesus Christ, I know firmly that of myself I have no virtue; I should gladly wish to know which is the greater virtue of those which you have given me. And Jesus answered: Holy obedience without delay. h
VIII. But when the said Sister was standing on another occasion in prayer, desiring to be for some days solitary and enclosed in a certain cell of the monastery of St. John — because she walked even outside the cloister of the nuns of the said place unwillingly, lest she should lose the divine grace by human converse and temporal care — and, being unable to carry out this desire, she rather wished to fall sick: then she was caught up in spirit before the Lord, to whom the Lord said: I will not that thou be enclosed; but I will that thou go outside, and dwell with people, and speak my word to them; and I will send my grace and power into it. i
[5] of St. Humilitas: IX. On another occasion, while the said Sister was praying, her spirit was caught up into heaven; and it seemed to her that she was in a most beautiful city, full of all riches, delights, and goods; and when she had received there all that she wished, she wished also for a golden crown; and looking beside her, she presently saw a most beautiful page, who said to a certain apothecary: The King of heaven sends to thee, saying that thou shouldst give to this sister Margaret whatsoever she asks. And then the apothecary gave her a golden crown. She said: k But I wish a crown of precious stones; and he straightway gave her such a crown as she asked.
X. When on another occasion, on a certain Good Friday, weeping and lamenting and grieving exceedingly, she was praying beside the Crucified, she asked the Lord, saying: Give me, Lord, at this Easter of the resurrection some consolation either of sweetness or of pain, that I may know whether you love me, or whether I love you. Then the Lord Jesus conferred so great a bitterness upon her that it seemed to her as though all her bones were broken and were coming out of their joints, from Good Friday until the morning of Easter of the resurrection; for Bl. Humilitas the abbess believed that sister Margaret had suffered some other malady, which she never disclosed to her or to anyone. l Likewise the said Sister had many other graces and divine consolations, which she told me the undersigned by word of mouth, and very many she kept silent, as she affirmed to me; because she greatly feared to speak. But she was unwilling that I should write down more, saying that these things well suffice to the praise and glory of the sweet Christ.
ANNOTATIONS.
CHAPTER II.
Money, wine, and bread multiplied by the Blessed one's merits; an apparition of St. John the Evangelist, consoling her amid her labors.
Money multiplied, XI. In the first place, a when the said sister Margaret began to have the monastery walled and the church of the aforesaid Saint adorned with the necessary ornaments, and had only a few pennies for the doing of these works, gathered from certain b legacies in her single little chest, she trusted in Bl. John the Evangelist; and coming to take these pennies that she might pay the workmen, when she untied them they were multiplied in the greatest quantity; and this befell her several times when she went to this chest on the aforesaid occasion. And, as she affirmed to me, they never seemed to grow less; and when she feared lest they should fail, wishing to reserve them for the said works, because after manifold expenses few remained; and when the workmen all day asked to be paid, and she had no money from elsewhere with which to pay, and there was a great c dearth at that time at Florence, for this cause she went to some friends, all but weeping, with great shame; and returning with a few pennies, she gave them to the workmen, who complained and cried out, saying: What is this that thou hast given us? We will not take them; pay us, pay us in full; otherwise we leave thy work. But the Sister, hearing this outcry and grieving exceedingly, went to the above-said chest, and opening it found in it a copious multitude of pennies, and from these she afterward paid all the workmen in full, giving manifold thanks to almighty God and to Bl. John.
[7] XII. For on another occasion, when at the time of the vintage she was going about through the city and county of Florence for the d work of the monastery, and bread in the building of the monastery walls, she found wine both pure and watered, storing each apart. But wishing to sell these wines, she gave the buyers of each to taste, saying nothing to them as to which was e mixed or which pure; who, when they had twice tasted of each, bought a measure of the mixed for three pounds more than of the pure, saying that they had never drunk so good, savory, and precious a wine as this watered one was, not knowing that it was mixed.
XIII. It happened on another occasion, while the gate of St. John f of the city of Florence was being walled, that at that time the said Sister was having building done at the above-said monastery, having then a single g mason and a single servant of his, dwelling in the city of Florence; and the blessed Sister, seeing and considering that these workmen had to lengthen their way as far as the gate h of St. Gallus when they wished to go to dinner, and grieving at this, because it was harmful to the aforesaid work, told the workman that he should labor and should no longer go home to dinner, because she would meet the expenses for him and his servant so long as the city gate stood thus closed. Now the Sister had a small vessel full of bread from alms for paying the [i] laborers of the said place, out of which she met the expenses for the said workmen for ten days and more; and after these days Bl. Margaret, fearing lest that bread should have failed, looked into the vessel, and saw it filled with loaves to the top.
[8] in which St. John also appears to her: XIV. On another occasion, in a time of dearth, when she was having work done at the monastery, waking before day in her anxiety, and grieving in her heart, and uttering her grief aloud, and complaining of Bl. John, she said with eyes lifted to heaven: O St. John, what is this, that thy works are done only in a time of dearth? Who will reach out to me a helping hand at this time? Who will be willing to see me at this dear season? And as she was saying these and like things, she saw with her eyes Bl. John the Evangelist appearing to her with open arms, and saying: Dost thou believe, Margaret, that I will that one person complete my work? k For know that I will not have it so done; nay, I will that my monastery be completed by many, that many may be saved. And while Bl. John was saying this, the said Sister saw there a multitude of men and women standing by, who were commending themselves to Bl. John.
[9] the author repeats whence he learned these things. Many other graces and divine consolations the aforesaid Bl. Margaret had, which she told me, the priest John, rector of the church of St. Antoninus, undersigned, by word of mouth; and many graces and miracles she kept silent, as she affirmed to me; although she told me some, yet I have not written them, because she greatly feared to speak of them. But she was unwilling that I should write down more, saying that the aforesaid writings can well suffice to the praise and glory of the most sweet Jesus Christ. And I, the priest John, son of the late Michael the notary, Rector of the church of St. Antoninus of Faenza, by imperial authority notary of Faenza, being asked by the venerable abbess, the lady sister Agnes of the aforesaid monastery of St. John the Evangelist, that I would entreat the aforesaid sister Margaret to be willing to have some things concerning her life written down, which might remain to the praise of almighty God and to the edification of one's neighbor,
all which aforesaid things, as I heard them from the mouth of the aforesaid Bl. Margaret, being ever present alone with her, I wrote and published, promising her under the seal of penance never to disclose these things to any living person save after her death.
ANNOTATIONS.
i. The workmen.