Kinga

ON BLESSED KINGA, OR CUNEGUND, VIRGIN, DUCHESS OF POLAND, OF THE ORDER OF ST. CLARE AT OLD SANDECZ, IN THE PALATINATE OF KRAKÓW.

The Year 1292.

PRELIMINARY COMMENTARY.

Kinga or Cunegund, virgin, duchess of Poland, of the Order of St. Clare, at Old Sandecz, in the palatinate of Kraków (St.)

BY THE AUTHOR P. B.

§ I. The ancient and modern cultus of the Blessed one.

To the heavenly ones on this day, in the year of Christ 1292 (as it is in the Acts, chapter 26), Sandecz, or Sandecia, or Old Sandecum, sent Blessed Kinga, or Cunegund, virgin and at the same time widow of Boleslaus the Chaste, duke and monarch of Lesser Poland, Blessed Kinga, the same as Cunegund, died on this day, that is, of the palatinates of Kraków, Sandomierz, and Lublin: Kinga, I say, or Cunegund: for both names belonged to the same woman; and the first indeed is Hungarian, as also was the Virgin herself; the other she obtained in Poland; as Matthias de Michovia is author, in the Chronicles of the Kingdom of Poland, book 1, chapter 38. Not sufficiently did Rodulphius attend to this of old, in the Histories of the Seraphic Religion, book 1, folio 137 verso, and 243 likewise verso, making of one Blessed woman two, the one indeed Cunegund, daughter of an anonymous king of Hungary, wife of Boleslaus the Chaste, and who founded the cloister of the nuns of Sandecz; but the other Ziga, or Zinga, daughter of Andrew king of Hungary, own sister of St. Elizabeth. This hallucination shines forth so evidently both from Polish and Hungarian history, and from these our Acts, that already long ago the later writers of the same Order recognized it in their Rodulphius.

[2] But Old Sandecia is a town, as is said in this Life, chapter 15, and she was buried in the monastery of Sandecz founded by herself, number 139, near the roots of the Alps which divide Poland from Hungary; and it is surrounded by two rivers, namely the Poprad and the Dunajec, flowing not far from the town, distant about thirteen miles from Kraków; once populous and rich; but from the time when new Sandecz began to be built across the Poprad by Wenceslaus king of the Poles and Bohemians in the year 1303, all the beauty of old Sandecz so withered, says our author below, chapter 14, number 240, that from a city otherwise then notable it was reduced to a cheap village. There, moreover, the Blessed one erected a monastery of St. Clare under the title of the Most Holy Trinity, illustrious and opulent, as one which would easily suffice for maintaining a hundred nuns; to whom also she herself, her husband being dead, immediately joined herself, and thus presided some time after: until at length, thirteen years being spent in religion, she was buried in a little chapel, enclosed (as Wadding has under the year 1333, number 32) within the precincts of the same monastery, and situated apart at the side of the church, and open to none but the nuns alone.

[3] Her cultus, from a hundred and fifty and more years before the decrees of Pope Urban VIII, cannot be called into doubt, famous already of old for miracles and cultus, and patroness of Poland, as will be plain from the opinion to be brought forth in the more recent Miracles, chapter 10, number 108: nay, it can not undeservedly be traced back from that very day on which she departed hence; when continually most frequent miracles of every kind so propagated far and wide her altogether singular grace with God; that scarcely had she been placed in the sepulcher, when there began to be at it a frequent concourse of men, reporting according to their vow her help in various necessities,

from near and remote regions; which concourse of the people, indeed, fresh benefits again and again in the following years and centuries produced, and increased not a little; as both the Acts, chapters 27, 28, and following down to the end; and the paintings and votive tablets, which are seen hung at the sepulcher (Wadding being witness, under the year 1333, number 29), indicate. Nor was this the veneration only of the promiscuous common folk, or private, but of the whole kingdom of Poland, and public: "In the whole kingdom of Poland," says Wadding in the cited place, "she is proclaimed as patroness and protectress; and her sepulcher they visit with great devotion on the day of the Most Holy Trinity, to which the church is dedicated, not only the Poles, but even the inhabitants of the province of Spiš, Germans, Ruthenians, Silesians, Moravians, and Hungarians, with a great concourse of every kind and age. And those who deposit their vows at the sepulcher for obtaining some benefit, do not omit to consecrate the day of the Moon Monday … with fasting, alms, and other pious works."

[4] and especially of the diocese of Kraków. A special and peculiar piety in this regard the church of Kraków claims for itself; as I gather from a poem which, printed at Kraków in the year 1617, and offered by the congregation of the Assumption of the Mother of God, instituted from illustrious men of either state, the clergy, and the courtly and studious youth, at the house of the Society of Jesus at Kraków, is inscribed to its former sodality-member, but then the most illustrious prince, the lord Martin Szyszkowski, bishop of Kraków and duke of Siewierz—"The Tutelary Saints of the Diocese of Kraków, Congratulating"; among whom in no lowly place is reckoned "Blessed Cunegund the Hungarian, duchess of Poland, widow and virgin, of the Order of St. Clare, foundress of the cloister of the nuns of Sandecz."

[5] Her ancient Mass and Office, At what time she first began to be commonly called Holy or Blessed, I have not found. This is established, that this title was attributed to her from the beginning of the fifteenth century, as I read in the parchment codex, concerning which mention will be made below, of the Clarisses of Kraków; which the Polish writers who followed thereafter constantly held: whom Ranutius Picus did not dare to imitate in the Italian Life published at Rome in the year 1633, where he calls Cunegund only Venerable, and indeed alone, as far as I know: which is by no means to be wondered at in Picus, as one who wrote concerning the Blessed one at Rome a little after the decree of Pope Urban VIII, given on the 13th of March in the year 1625. By the same decree, unless I am much mistaken, it came about that the Mass and Office ceased to be recited, which formerly were recited on the 14th of July (nay, the 24th of July, as Hueber rightly has it in the Franciscan Menology on the 27th of the same month) from the common of Virgins, except for the peculiar prayers, as Wadding hands down under the year of Christ 1333, number 29, where he presents those prayers, and says they are the same with which Innocent III in the Bull of canonization honored St. Cunegund, wife and at the same time virgin of the emperor St. Henry. This omission, and its cause, Wadding subjoins openly enough in these words: "A scruple, however, being cast in, that it is not lawful, without the authority of the Roman curia, to venerate any of the Saints with an ecclesiastical Office, he abolished those rites; especially since Urban VIII, being asked in the year 1628, had not approved that rite; as is gathered from the decree of the Sacred Congregation of Rites given on this matter on the 16th of December in the year 1690." "Yet there flourishes," says Wadding, "the custom that yearly on the day of her death a solemn commemoration of her is made by the antiphon Veni sponsa Christi, and a prayer"; which see here in him.

[6] Wadding does not indicate, nor do those who report these same things from him, and her sepulcher elevated and her relics exposed. how ancient that cultus by Mass and Office was; nor is it established for us from elsewhere; except that it preceded the year of Christ 1635, in which that writer of the Annals committed these things to print, by so great a space as the word "formerly," which he uses, intimates. And that a Mass was indeed celebrated in her honor in the year of Christ 1469, our author hands down in the Acts below, chapter 37, number 176; but he ascribes it to the zeal of a private priest; but concerning the other, which the public custom together with the Office instituted yearly, Longinus nowhere treats; so that it does not seem to have been in use in his times. What if that rite first prevailed when, over the place of her burial, as Wadding is author there, number 32, Cardinal Radziwiłł erected an altar, in which her bones are preserved, enclosed in a little silver shrine by Cardinal Maciejowski (consult the more recent miracles, chapter 6, number 64, and chapter 7, number 78); and her head laid up apart in a silver casket? But the bishopric of Kraków George Radziwiłł, Cardinal of the Holy Roman Church, bore from the year 1591 to 1600; but Bernard Maciejowski, or as others write, Macieiowski, likewise Cardinal of the Holy Roman Church, succeeded George in the year 1601, as John Caesarius teaches in the Lives of the Archbishops and Bishops of the Church of Kraków. Somewhat more recent appears that tablet which they hand down and present as exposed to those praying at the sepulcher, in the Annals of the Minors there, number 31; since her last prayer is that which we said was substituted, after the intermitted Office and Mass, for the anniversary commemoration on the 24th of July.

[7] The relics of Blessed Kinga, besides those which were laid in the tomb, Her other relics, and her tunic were others, and indeed carried far from Sandecia; as may be gathered from the miracle which is narrated in the Acts, chapter 28, number 277, to have been done by their touch in the year of Christ 1307 in the diocese of Gniezno. "There is also preserved," says Wadding under the year 1333, number 32, "an inner tunic, under the diligent custody of the abbess, in which this is observed, that it suffers no injury in three whole centuries, in which it is frequently drawn out and carried to drive away various sicknesses. There is had besides a spoon, which she commonly used; and a ring inserted by her spouse Boleslaus in place of a pledge. There is seen finally in the same place a wooden image of the most religious Virgin, carved while she herself was still living, which is reported to present an accurate delineation of her members and a true measure of her body, in the common habit indeed of the Clarisses; but a crown placed on the sacred head of the princess: her right hand holds the monastery founded by her, her left a pyx or casket of relics."

[8] and a statue adorned with prodigies. "Wondrous things concerning this image (I pursue the narration of the same author) they everywhere proclaim, inasmuch as by it not obscure signs of consolations or of misfortunes impending over the monastery are sent beforehand; experience, the teacher of things, confirming, that at the event of prosperous things that statue puts on a rosy color; on the contrary, that it portends a coming calamity by an unwelcome pallor; as recently happened in the year 1624. The devout virgins were pouring out ardent prayers to that image in the arduous necessities of their monastery. A wondrous thing! the face of that statue appeared more ruddy than usual. The virgins, astonished at the new miracle, proceeded to handle the sacred statue with their hands, to fix kisses in rivalry; and they experienced the face and nose warm, so as not unlike a living man. This statue is exposed to public veneration on the day of the Trinity, on which we said the neighboring nations flock in troops to her sepulcher." An accurate delineation of this image, as also of the reliquary and the altar, I have sought, to be represented in this place. But he to whom that task was committed at Sandecia has sent nothing hitherto; for what cause, I know not; I certainly had asked in good enough time.

[9] At length in the year 1628 it began to be treated concerning her canonization. But to return to the decree of Urban cited above, it seems that, as by moderating somewhat the cultus of the Blessed one, it offered, as we said, occasion, so also it added spurs to the princes; that they might at length, the authority of the Roman Church being invoked, establish it forever; which, being often asked and urged, they had hitherto neglected. "For the most illustrious lord Martin Sziszkorcki (nay, Szyszkowski), bishop of Kraków, very many miracles wrought by her in this our age being examined and ascertained," says Wadding under the year of Christ 1333, number 24, "and the most serene Sigismund king of Poland, earnestly besought from the most holy Lord Urban VIII her canonization, the processes being sent, by which the sanctity of her life and the frequency of her miracles is proved"; and that in the third year after the aforementioned decree of the same Pontiff had gone forth, namely of Christ 1628, on the 22nd day of the month of March, as it is in the letter of king Sigismund given on this matter to the Pontiff, which the Annals of the Minors set forth in full in the place just assigned: then they subjoin: "That the most holy Pontiff might satisfy the vows of the pious prince and the devout Polish clergy, he committed to the examination of the most weighty men, the Cardinals of the Holy Roman Church, all the Acts of the most illustrious Virgin and royal Consort; that, if they should be established, he might number her among the Saints." Concerning these processes read more in the more recent Miracles at the end of the second chapter, and the beginning of the third, as also at the end of the seventh.

[10] The decree of Alexander VIII for her public cultus: Yet the event did not answer expectation before the year of Christ 1690; when, under Pope Alexander VIII, the cause being again duly discussed and defined in Poland, as is narrated in the more recent Miracles, chapter 10, a decree was published, which I subjoin from the Roman copy:

OF KRAKÓW.

Concerning the canonization of Blessed Cunegund, queen of Poland, of the Order of St. Clare.

A doubt being proposed in the Congregation of Sacred Rites by the most eminent and most reverend Lord Cardinal Casanate, whether the sentence pronounced by the most reverend bishop of Laodicea, suffragan of the most reverend bishop of Kraków, concerning the cultus exhibited from time immemorial to the said Blessed Cunegund, and the case excepted from the decrees published by command of Urban VIII of holy memory concerning non-cultus should be confirmed; the same Sacred Congregation, the most reverend archbishop of Myra, Promoter of the Faith, being heard by voice and in writing; at the instance of the Father Master Balthasar Milatius de Naro, regent of the college of St. Bonaventure in the convent of the Twelve Holy Apostles of the City, as procurator of the nuns of St. Clare, and of the whole province of Poland of his religion of the Conventual Minors, postulator of this cause; judged that the aforesaid sentence is to be confirmed, if it shall please our most holy Lord. On the 10th day of June 1690.

And a word being made concerning the aforesaid with the Most Holy Father by me the secretary, His Holiness benignly assented. On the 11th day of June 1690. A. bishop of Ostia, Card. Cybo. Place of the † seal. Laurence Fliscus, secretary of the Sacred Congregation of Rites.

[11] This decree was followed in the same year by another, approved by the same Pontiff on the 17th of December, [likewise others of the same Pontiff and of Innocent XII concerning her feast and rite,] by virtue of which Blessed Cunegund, on account of the concurrence of other impeding feasts, is celebrated on the 27th of July under a semi-double rite in the whole Seraphic Order, as on this day Fortunatus Hueber testifies in the Menology of St. Francis, published at Munich in the year 1698. I read a decree approved on that day, month, and year, in which the Sacred Congregation of Rites judged that the Office and Mass could be recited and celebrated by all religious and nuns of the said Order (of the Conventual Minors), and by the whole clergy of the kingdom of Poland, both secular and regular, of either sex, who are bound to the canonical hours, under a semi-double rite on the feast day of the same Blessed one, respectively each year;

but this neither extends itself to the whole Seraphic Order, as is plain; nor does it transfer the Blessed one's feast day to the 27th of July: whether, then, he himself saw another decree of the same day? The same certainly, after Hueber, Benignus Fremaut asserted on the same day in the Flemish Life of the Blessed one. Innocent XII in the year 1695, on the 18th of June, judged that a double Office through the year concerning the aforesaid Blessed one could be granted for the kingdom of Poland and the grand duchy of Lithuania: as the words of the decree have it. The same solemnity was subsequently extended more widely for the Seraphic Order, as is established from the proper Offices of the Saints of the three Orders of St. Francis approved by the same Innocent, which I saw here printed at Antwerp in the year 1706, and which the Friars Minor whom they call Observants use here, as also the Clarisses: for there on the 27th of July a double Office is prescribed to be recited, all from the common of Virgins in the first place, with the prayer Exaudi nos.

[12] The same rite, however, some years later began to be observed among the Conventual Minors outside Poland, and others more recent: proper lessons and prayer. as is plain from the following decree: "Of the Order of the Conventual Minors. The Sacred Congregation of Rites, the Father Master Brother Felix Angelus Sidori, now procurator-general of the Order of the Conventual Minors, most humbly supplicating since the month of the last April, benignly granted that the Office of Blessed Cunegund of the Order of St. Clare, which hitherto was recited under a semi-double rite by the Friars Minor of St. Francis, may henceforth be recited and hold good by the same under a double-minor rite with the proper lessons of the second nocturn and the prayer, approved on the 10th of the last March for the kingdom of Poland and the grand duchy of Lithuania. On the 7th day of July 1725. Place of the † seal. N. M. Tedeschi, archbishop of Apamea." These lessons and the prayer it did not seem good to describe here, because they contain nothing which is not the same set forth at length in our Acts; if you except the conclusion of the third lesson, which has thus: "And so the most ancient cultus with which she was celebrated throughout all Poland, Pope Alexander VIII approved; and Pope Clement XI confirmed her as duly elected principal Patroness of the same kingdom and of the grand duchy of Lithuania." Yet it helps, for illustrating the Saint's cultus, to append here the decree of the Sacred Congregation of Rites, which, printed together with those lessons and the prayer, we lately received from the most exalted and most reverend prelate of Kraków, and which has thus:

OF KRAKÓW.

[13] The modern cultus of the Saint in Poland and Lithuania. The most serene king of Poland, as also the most reverend archbishop of Gniezno and the bishop of Kraków, no less piously than earnestly, supplicating again by particular letters to our most holy Lord Pope Benedict XIII, for the elevation of the rite in honor of Blessed Cunegund—already confirmed by the Sacred Congregation of Rites on the 31st of August 1715 as principal Patroness of the whole kingdom of Poland and the grand duchy of Lithuania—and also for the approbation of the prayer and the proper lessons of the second nocturn, and for the translation of that feast with the Office to the Sunday after the 24th of July, and these being remitted by His Holiness to the Sacred Congregation of Rites, and reported by the most eminent and most reverend Lord Cardinal Albani, of the title of St. Clement, protector before the Holy See of the aforesaid kingdom and grand duchy of Lithuania, the same Sacred Congregation of Rites, benignly assenting to instances of this kind, judged that the above-written proper lessons of the second nocturn and the prayer, maturely weighed and approved by the most eminent Albani himself by mandate of the Sacred Congregation, could be recited in the Office of the feast day of Blessed Cunegund each year on the Sunday immediately following the 24th of July, under a double rite of the first class with an Octave, by the whole secular and regular clergy of either sex of the aforesaid kingdom and grand duchy of Lithuania, according to the form of the constitution published by Urban VIII of holy memory concerning the celebration of feasts, and the rubrics of the Roman Breviary and Missal being kept, and that the Mass could be respectively celebrated, if it shall seem good to our most holy Lord. On the 10th day of March 1725.

And a report being made concerning the aforesaid to our most holy Lord by me the secretary, His Holiness benignly assented. On the 26th day of the same month and year 1725. F. Card. Paulucci, Prefect. Place of the † seal. N. M. Tedeschi, archbishop of Apamea, secretary of the Sacred Congregation of Rites.

Furthermore, although the feast of Blessed Cunegund is now transferred, both in Poland and Lithuania, and in the Seraphic Order, for just causes, to other days, as we have seen; we nevertheless thought her Acts should be set forth on this day, on which she both went to heaven, and was formerly venerated.

§ II. The Acts which are here given; other older ones, which are wanting; the more recent miracles.

Concerning our Blessed one both weighty and many authors have written; of whom Wadding cites a few, but the chief, under the year of Christ 1333, Others being passed over, we publish the older Acts of the Blessed one, number 33; Arthur more, in the notes to the 14th of July of his Franciscan Martyrology (for he too, after Wadding, believed that her memory was celebrated on that day). There could be added very many others, who published either all, or the choicer chapters of her Acts, in Italian, Polish, Flemish, and other vernacular languages of their own, not without immense fruit of souls and worth of the labor. But since all, or at least most, assign the fountain whence they drew their material, namely the Life of Blessed Cunegund composed by John Długosz (which yet no one whom I have seen so hands down without almost mutilating it, so as to make from another's work his own), our elders gave their effort to procuring this in its genuine form for our work. And indeed it fell out very happily that they then did it, when there flourished at Kraków a presbyter of our Society, Frederick Schembegh, a man both most zealous for the glory of the Saints, and commended for his deeds and writings in the Library of the Writers of the Society of Jesus; although the surname is there read Szembek; whereas he himself expresses it in his letter given in the year 1616, the last of February, to our Heribert Rosweyde, plainly thus, as I have expressed it. This man was then in great esteem among all the chief men of Kraków, and especially with the most illustrious and most reverend Lord Peter Tylicki, bishop of Kraków, whose life and death he afterward left adorned to posterity by a peculiar work (which he published in the year 1617), when by his help in the preceding year he had obtained these Acts of Blessed Cunegund for Rosweyde, and had transmitted them to Antwerp, together with the letter mentioned a little before, in which concerning it he has thus:

[15] "I send to Your Reverence, first, the most stupendous Life of Blessed Kinga; written by Długosz, and received from the archive of Kraków, which indeed I had thought to dedicate to our most serene queen Constance: but now I prefer that it come forth in these volumes (he understands the Acts of the Saints and our work, conceived by Rosweyde of old, but on account of his premature death never begun) … I myself faithfully collated it with the manuscript from which it is copied; and yesterday our bishop subscribed it for me." The Life itself is written in an elegant hand, but without any title; except the one which Schembegh added with his own hand in this manner: "The Admirable Life of Blessed Kinga, or Cunegund the Hungarian, duchess of Poland, wife of Boleslaus the Chaste, prince of the Poles, widow and virgin, by the author the most celebrated historian of the kingdom of Poland, John Longinus (commonly Długosz), canon of Kraków: taken most faithfully word for word from an ancient manuscript, on parchment paper, of the archive of the cathedral church of Kraków, and hitherto never published in print." At the end of the Life, on the last folio verso, the most illustrious bishop of Kraków subscribes these things: "That this Life of Blessed Kinga is faithfully taken from our archive of our cathedral church I, Peter Tylicki, bishop of Kraków, testify, M.P.," that is, "with my own hand": after these things was annexed the episcopal seal, presenting an iron horseshoe erect, with a twin cross, one enclosed in the shoe, the other superimposed. But Schembegh notes that the bishop, when he noted these things in the year 1616, on the 28th of February, was a man of 72 years; and indeed he did not survive that whole year.

[16] and written according to the authentic exemplar of the year 1475; The narration of the whole Life runs on in one text from the beginning to the very end, no division of chapters, no division of paragraphs being made; so that therefore the partition into chapters and numbers which you will find in the Acts below, and whatever is different from the continuous and coherent writing, ought to be reckoned ours, not the author's. In the text itself, to change anything was a scruple; or wherever it had to be done, we admonished the reader in the annotations. It appears, however, that the autograph was not everywhere legible to the amanuensis; since here and there he left lacunae capable of nearly one word each, which then, a collation being made with the autograph, Schembegh supplied in his own hand. But how ancient the exemplar is, of which we here publish the transcript, is signified at the end of the Life in these words: "Here ends the Life of Blessed Cunegund … published by John Długosz the elder, canon of Kraków, written by the hands of Christopher of Dambowzdal in the year of the Lord 1475, on the day of Saturn, the first of the month of July, in the castle of Kraków." It was therefore written while the author of that Life himself was still living and flourishing at Kraków, who only in the fifth year after died: nay, I scarcely doubt that this is the very exemplar which the author himself, who was then canon of Kraków, offered to his bishop John Rzeszów and to the church of Kraków: for neither is it probable, either that not some exemplar of this Life was given by him to his church (since he even bequeathed one for a perpetual memorial to the sisters of the monastery of Sandecz in the year 1474, on the 8th of May, Wadding being witness under the year 1332, number 33); or that another than the one which proceeded from him was laid up in the archive of that church.

[17] when the author was surviving at Kraków, Furthermore, although this makes very much for the authority of our prototype; we do not deny, however, that certain other exemplars could have been published earlier by the author; as was just now said of the Sandecz one; which, however, whether it was written by the hand of Długosz himself, I know not: for its inscription does not express this, which, according to Elbing (concerning whom below), is such: "The book of John Długosz the elder, canon of Kraków, which he bequeathed and bequeaths for a perpetual memorial to the sacred cloister of the nuns of the Order of St. Clare in old Sandecz, in which the sacred body of the aforesaid Cunegund rests. In the year of the Lord one thousand four hundred seventy-four, the 18th of the month of May." This is certain, that not long before was an end put to the writing of this Life; for it is concluded by a miracle which happened in the year 1471. Nor does it matter that the Life in the prologue is dedicated to the most reverend Jacob of Sienno, or de Sienno, bishop of the church of Kraków, who laid down the mitre of Kraków, which he had obtained from the year of Christ 1460, the king Casimir not being consulted, in the year of Christ 1463, the same king urging; as, after Długosz, the History of Poland

book thirteen, lately published at Leipzig, columns 262 and 312, Martin Cromer narrates in books 24 and 25: for from this only this follows, that from about the year 1460 the author both wrote that prologue and began the Life: which we freely confess; since this seems most manifest from the whole preface. Yet I deny that either the whole work, or even the greater part of it, was then completed; for this is proved both from the miracles narrated below, from chapter 37, number 376; and from chapter 14, number 132, in which the author cites the Life of St. Stanislaus, bishop of Kraków and martyr, which he first completed in the year of the Lord one thousand four hundred sixty-five; as he himself confesses in the conclusion of that work. See the Acts of the Saints on the 7th of May, page 272, number 59. The same also can be understood from the epilogue of the Acts, which he directs solely to the Blessed one; concerning Sienno (who meanwhile had obtained the bishopric of Włocławek from the year 1464, Długosz being witness there, column 338, and Cromer at the end of book 25; or perhaps the archbishopric of Gniezno, which he entered, as the same assert, in the year 1473) he does not make even a single word: whereas in the Acts of St. Stanislaus the epilogue is directed to the same one to whom the prologue had regard. Why this work could be interrupted so long, he will easily perceive to whom these times of Sienno and Długosz shall be known.

[18] Doubtless the author had this in view, when he undertook to write these Acts, and he had scarcely made an end of writing. that by them he might rouse zeal for procuring her canonization: but this pertained especially to the bishop of Kraków; inasmuch as in his diocese both the Blessed one had lived, and lay buried, and shone with prodigies. But no bishop could seem to Długosz more opportune for this matter than Sienno; as one who of his own accord was excellently affected toward Blessed Cunegund; and knew especially the manner in which affairs were to be treated happily in the Roman curia; since the same had discharged a legation before the supreme Pontiff in the king's name a year before; on which occasion he had so ingratiated himself with the most holy Lord, that by his benefit alone, the king being unaware and even unwilling, he obtained the church of Kraków. There was added the altogether singular conjunction of faith and friendship of Sienno with the two brothers Długosz, and especially with the elder, who was ours, which not even the adverse fortune and calamity of both could unweave; all which see in Cromer, book 24, or rather in Długosz himself, book 13. Using this opportunity, therefore, Długosz, as soon as he had understood that Sienno was bishop, girded himself to elaborating this Life; thus about to furnish the bishop both torches for undertaking the matter without delay, and abundant material. But when the indignation of Casimir there quickly grew heavier, so that he proscribed and overturned in fortunes not only the bishop, but also all who adhered to him, Sienno laid down his bishopric, Długosz the hope of then obtaining the canonization, and thus the labor begun solely for urging it; at least until leisure and another occasion should offer him better times. And this, unless I am mistaken, is neither a twisted nor a far-fetched reason for reconciling the preface of this Life with the very history and times of the Life.

[19] What I have discoursed hitherto commends not a little the authority and antiquity of the exemplar which we follow, Of how great worth their author is to be reckoned. as one which not only preceded the author's death, but even closely followed the first publication of the manuscript work, Długosz being then present at Kraków, and perhaps even dictating or revising. But there will perhaps be someone who, though he grants me this not grudgingly, yet denies that in this history even Długosz's own autograph is to be reckoned of great worth; since it pursues things which happened two hundred and more years before. Nay, whoever thus argues, let him esteem lightly his History of Poland, and the Acts of St. Stanislaus, which are of so great worth among all the learned; since in both he treats things much older than these are. But if he seems to merit credit there, because in writing he used older monuments most diligently sought out; why should not that same hold good here? for neither did he suck these Acts from his own nail invent them, but drew them partly from an older Life, partly (as he was most fully furnished with historical stock and knowledge) from elsewhere; as in the preface, number 4, he himself testifies concerning himself. Długosz is therefore of as much worth, at least, in this Life, as he is in other things much older still. Furthermore, concerning his credibility and his other praises treatment was made by us on the 7th of May in the preliminary Commentary to the Acts of St. Stanislaus, bishop and martyr. Whoever desires more concerning him, let him consult his History augmented by six later books, and published with the author's Life at Leipzig in the year 1711.

[20] Concerning the older Acts of the Blessed one, which Długosz used, But as we have long rejoiced in the present good; so we not undeservedly, but yet in vain, grieved over the loss of an older Life of Blessed Cunegund, which we gathered from these very Acts in the cited prologue: for neither did we doubt that it was utterly lost; since, besides Długosz alone, we had seen no author who mentioned it. But so much the more eagerly did we seek it, because we suspected it had been described by an author equal or nearly equal to the Blessed one, however perfunctorily and cut short. We therefore demanded more than once that it be searched out in Poland; but, as I said, in vain. When I had lighted upon a certain authentic instrument prefixed to the Life of Blessed Salomea, submitted to us in the year 1667 by our Father Nicholas Kichovius, I conceived new hope: for from it I understood that there was among the Clarisses of Kraków a parchment codex covered in white leather after the ancient manner, which is begun at the beginning in such a way, namely: "Here begins the prologue to the Life of the fortunate Kinga, duchess of Kraków: Because the kingdom of heaven is made like," etc. But at the end: "Here ends the prologue concerning holy Kinga, duchess of Kraków, finished in the year one thousand four hundred and one on the morrow of St. Anne, the fourth feria." Divining, therefore, that this Prologue was that Life which I sought, I asked that it be described for us, such as it was.

[21] and which we sought in vain; I received an answer (which came to my hands very late) first, indeed, that the assigned codex was found, and in it the Prologue already mentioned. Secondly, that the same Prologue there consists of seventy-two folios, and contains that primitive Life of Blessed Cunegund, which had been handed to Długosz, and which here he grieved was written too perfunctorily and cut short. Thirdly, that its author is a certain Stanislaus, a Franciscan theologian, about 73 years before Długosz completed his own. Fourthly, that it was never published in print; "I would believe," says Elbing, "on account of the adjoined and at the same time bound Life of Blessed Salomea, written by the same Stanislaus, which was always hidden among the Clarisses of Kraków." Fifthly, that both that Prologue of Stanislaus, and the history of Długosz, are very often cited in the process of canonization of Blessed Cunegund; but always separately; "thence, because the one is not a fragment of the other, but they are writings, of which one has something which the other does not have. In many things, however," he says, "they agree, because Długosz borrowed very many things from Stanislaus; and added other things also." All these things, diligently indeed and accurately noted, we received; but what was the chief thing, and most demanded by us, the Life, I say, or Prologue, we did not receive, and the cause is dissembled, why it was not sent. Nor yet is it permitted to urge further now, since the printer is pressing, that he may commit the Acts of Blessed Cunegund to the press. We lack meanwhile that Life now with a more even mind than before, when we knew neither its writer nor its age, which we suspected to be much earlier than the Długossian, than it really is.

[22] The benevolent reader will therefore acquiesce solely in the Acts which we have been able to set forth, although these very ones which we give have been wanting hitherto, composed by Longinus, and hitherto not published in the idiom and style in which they were conceived by the author: he will acquiesce, I say, if he shall not have been ignorant that this little work of Długosz, among others, was hitherto sought in vain even by the heterodox. This they certainly disclose in the recent preface, at the end, concerning which above, to the Długossian History book. Let them therefore also have what they wish; and let them cease to charge me, as a certain learned one among them lately did, with hatred, whose desire I so promptly obey. I do not hate the heretics; far be it: I love them more truly and better than they themselves. One heresy in them I hate; and I execrate the insults which their very heresy teaches them to belch forth against the Saints of God, and even against God Himself. These, I say, in the heretics I hate, and shall hate while I live, not the heretics themselves; whom would that it were permitted me, even with my blood shed, to lead to a good mind, to the true faith, to eternal salvation! May Cunegund do this indeed by the powerful patronage which they seek! And truly she will do it, I hope; if, obstinacy being laid aside for a while, they bring as much candor of mind to reading these things as eagerness. Our Blessed one certainly did this more than once, as will be plain from the Miracles.

[23] I said these things had never before been committed to print: for neither do I assent to those nor were they ever printed in Latin: who hold that, Długosz himself taking care, they were printed and thus dedicated to the most illustrious Sienno, bishop of Kraków, about the year 1474; and first indeed, because, by their own confession, no copy or vestige of this printing has hitherto appeared anywhere; then because our Schembegh already a hundred years and more ago proclaimed them unpublished; finally because not only before the year 1474, but even before the greater part of the Długossian Acts was conceived, Sienno had long since resigned the bishopric of Kraków, as was said above, number 17.

[24] To the Acts and miracles composed by Longinus we subjoin the more recent prodigies, as neither the more recent miracles, which we wish the reader to know as received first indeed from the most illustrious and most exalted Prince, Prelate of the church of Kraków, who was willing of his own accord to undertake the province of furnishing these to us, for his supreme benevolence and zeal for the glory of the Saints; then also from the Reverend Father Ludovic Elbing, ex-provincial of the province of Poland of the Order of Conventual Minors of St. Francis, by whose not slight labor these were collected and for a great part converted from the Polish idiom into Latin. To both indeed I pray all the heavenly ones propitious, and especially Cunegund, since they have bestowed so notable a labor in propagating her honor through the whole Church. For neither could we attain these from elsewhere; inasmuch as it is very difficult that the Latin ones be obtained in Poland itself even by the chief men, on account of the rarity of the manuscript copies and the too scrupulous custody, or inasmuch as they were hitherto confined solely within the bounds of that kingdom in the vernacular speech. This gift certainly was to us the more welcome and pleasant, the less we had hoped, now after nearly a whole year; and this especially, because it arrived at the very time when it was to go to press very shortly.

[25] which we shall subjoin to the Długossian Acts; Praise on this head also, a singular one, Elbing deserves, that he diligently assigns the sources, and those the most limpid, whence the several things were drawn; which contributes marvelously to historical credibility. For, having premised that from the year 1471, in which Długosz ceased to compile the miracles of our Blessed one, there ceased to be noted the things which happened afterward down to the year 1532, he thus proceeds: "I, after so long a time, in the book of the Process of inquisition concerning the life, sanctity, and miracles of the illustrious Virgin and Duchess of Poland, found, after the history concerning Blessed Cunegund described in Latin, which agrees word for word with that of Długosz, a Register of miracles written in an old hand on parchment, which is thus: 'Here follows the Register concerning the miracles, and the various infirmities of men to be cured (I would rather say, cured), of those promising and fulfilling vows at the tomb of St. Kinga.'" Then he subjoins that Register, as it is from chapter 1 to 3. In it are contained the ancient miracles, on whose credibility, no otherwise than on the twin Life of Stanislaus and Długosz, the commissaries used for instituting the first process. Then from chapter 3 to 6 he pursues the more recent ones, which in the process itself were deposed by cited and present witnesses, and proved by the commissaries of the bishop of Kraków, and distributed into various classes. From chapter 6 to 8 you have what was collected in the second process; then furthermore all the rest are arranged in an order and method so clear, that nothing of our own had to be added, besides a very few annotations, and the usual division of chapters and numbers in the Acts. Now, before we set forth our Acts, it pleases to observe a very few things concerning them.

§ III. What was erred in these Acts, what was omitted.

The father of the Blessed one, Bela IV, king of Hungary, Concerning the father of Blessed Cunegund there can be no doubt that he was Bela IV, king of Hungary, eldest son of Andrew II, surnamed the Jerusalemite, and his successor in the kingdom: for although below in the Acts, chapter 1, number 17, he is called Andrew, and indeed the elder of the sons of Bela; yet it is manifest that this is not the assertion of the author, but the fault of the amanuensis; as we note there: which is most certainly established both from the History of Poland of our author, of Michovia, Cromer, and others everywhere, and from these very Acts, and indeed from that same chapter, numbers 16, 18, 22, and finally the whole course of the Life, where his father's name is constantly expressed not Andrew, but Bela. And this indeed, as I said, can by no means be called into controversy.

[27] her mother Maria, daughter of the emperor of Constantinople; yet not of Alexius, A graver difficulty of old our elders found in assigning the mother; as you may gather from the preliminary Commentary to the Acts of Blessed Margaret of Hungary, who was the sister of our Blessed Cunegund, on the 28th of January, page 898, number 8; where they set forth the various opinions of the writers. Concerning the name it is sufficiently agreed among all, that she was Maria; and indeed the daughter of the emperor of Constantinople, which the authors of Hungarian history nearly affirm with others: Thurócz in the Chronicles of Hungary, chapter 76; Bonfini in the Hungarian Affairs, decade 2, book 8; Ritius, On the Kings of Hungary, book 2: but these name no emperor. These especially seems to have followed Ranutius Picus in the Italian Life of Blessed Cunegund, when he thus writes, part 1, chapter 2: "Almost all assert that the mother of this Cunegund was Maria, daughter of a certain Greek emperor; but there is no one who addresses him by name, whence you may know who he was: so that therefore it is better to be left uncertain of this matter, than in so great fog and darkness rashly to affirm anything." I indeed marveled at this in Picus; that he had before his eyes the Life composed by Długosz, in which, chapter 1, number 17, the mother of our Blessed one is expressly said to be "Maria, daughter of Alexius, emperor of the Greeks, who reigned at Constantinople for several years": which opinion he also adopted who composed the proper lessons concerning Blessed Cunegund, approved at Rome in the year 1725: but why Picus departs from it, I know not: yet that it is false, I do not indeed doubt: for not the daughter of Alexius Comnenus, but of Theodore Lascaris, Maria was married to Bela IV; as I shall now show.

[28] This Andrew himself, king of Hungary, father of Bela IV, testifies, but of Theodore Lascaris; writing to Pope Honorius III, in that letter which the Bull of Pope Innocent IV presents, published in the Gesta Dei per Francos, page 1192, when he says that, returning from the Jerusalem expedition, that he might prepare a safe passage of the pilgrimage of Christians to the Holy Land, he had given the daughter of the Comnenus Theodore Lascaris to his son in marriage. But that you may not doubt that the discourse here is concerning Bela IV, who was the eldest of Andrew, consult the letters of the Hungarian prelates given to the same Honorius in the year 1223, in Odoric Raynaldus, number 31; where they have thus: "We have thought it should be signified to Your Holiness, that when our lord the king of the Hungarians, returning from the parts beyond the sea, was making passage through the land of the noble man Lascaris, he betrothed his daughter as wife to his firstborn son, the illustrious Bela, already crowned king, and to succeed him, God favoring, in the government of the kingdom; an oath being publicly given by the king himself and his nobles, who then were present, that they would faithfully labor for the consummation of the marriage between the mentioned persons." Then a little below: "With whom the above-said illustrious Bela, being now of legitimate age, cohabited with all love and tranquillity for a whole two years and more, as a husband: but now, the devil sowing tares … the man dismissed his legitimate wife … to the scandal of the whole kingdom and the subversion of the Christian religion." Bela's wife was therefore the daughter of Theodore Lascaris, emperor of the Greeks; whom, although after two years from the celebrated nuptials, the father urging, he dismissed for a while; yet shortly, Honorius exhorting and taking up her cause with Andrew, he constantly took back; as there, and in the following year, the letters being produced, Raynaldus teaches.

[29] The same other authors have handed down, as George Acropolites in his History, chapter 15, as is proved by several: thus writing concerning Theodore Lascaris: "To him from Anna his wife, as I said, three daughters were born, Irene, Maria, and Eudocia. The second, Maria, he had given in marriage to the son of the king of Hungary, returning from Jerusalem through his domain," etc. And George Pachymeres, History, book 4, chapter 29: "To him," he says, concerning the same Theodore Lascaris, "reigning among us there were only three daughters, of whom one, married to the king of Pannonia, was the mother of his son now reigning." Likewise Thomas the archdeacon of Split in the Salonitan History, chapter 26, where he narrates that Andrew, returning from Palestine by a land journey, passed into Greece, where, an affinity being contracted with Lascaris king of the Greeks, he received his daughter as wife for his firstborn son Bela; concerning whom, now the mother of several sons, he afterward often makes mention, as chapter 40, and especially chapter 51, where he also sets forth her name, the same which Acropolites does. I pass over John Tomcus Marnavitius affirming the same in the Life of Blessed Margaret, virgin of Hungary, as also the Epitaph of Split of the two sisters of Blessed Cunegund, which we gave from it in the Commentary already cited before the Acts of Blessed Margaret, by which the same matter is proved. All these the learned Du Cange cites and follows in the Byzantine Families, Family 37; where he also asserts that Maria survived Bela IV.

[30] also falsely believed the daughter of Mścisław of Halicz. From these it is plain that those also erred who thought that Maria, the parent of our Blessed one, was the daughter of Mścisław of Halicz, as Pistorius Niddanus notes in the Genealogy of the Kings of Hungary. There deceived them, I think, that peace which, for freeing his son Coloman from Ruthenian captivity, Andrew entered upon with the Ruthenians on certain terms; of which the first was that one of the sons of the king of Hungary, Bela, should have Maria the daughter of Mścisław as consort; as Długosz narrates in the History of Poland, book 6, under the year 1210, subjoining: "All which things were consummated in that year"; which Cromer also has from Długosz, book 7. But how much in this matter both are mistaken, not only in the times, but also in assigning the persons, he will easily gather who attends both to the age of Coloman and to the letter sent by Pope Honorius III to Andrew on this very business, in the Ecclesiastical Annals in Raynaldus under the year of Christ 1222, numbers 42 and following, when this peace seems to have been recently established, and the daughter of Mścisław destined not for Bela, but for Andrew, his youngest brother. But if anyone shall hold that she was assigned to Bela, and that this was the cause why, the father willing, Bela was compelled to dismiss for a while his wife, the daughter of Lascaris, as we said before; yet even so nothing can be concluded; for since that dismissal was neither lasting nor ratified, it is necessary that the contract concerning the daughter of Mścisław, to be given to Bela in marriage, either was none, or was shortly rescinded by Pontifical authority. Finally, not even Długosz himself wished these things so to be taken, that Maria the daughter of Mścisław bore children to Bela; since he assigned another, the daughter of the emperor of Constantinople, whom, however, he wrongly called Alexius.

[31] The year of the Blessed one's birth faultily noted Both our Acts and the History of Długosz err also in the year of the birth of our Blessed one: for the latter indeed, both in the ancient and in the more recent and augmented edition, book 6, under the year of Christ 1239, asserts that she was born in the year of the Incarnation of our Lord 1204: but the former, below in chapter 1, number 20, testify that she was brought into the light in the year one thousand two hundred thirty-four. But neither year can be admitted: not that former one; because in the year of Christ 1223 Bela had not yet spent three years in marriage, as was shown a little before: nor also the latter; because thus Cunegund would have had to enter marriage about the fifth year of her age (since both our Acts, chapter 3, number 35, and our author in his History, and after him Thurócz and Cromer, hand down that these nuptials were celebrated in the year of the Lord one thousand two hundred thirty-nine), which without doubt is false: for from the same chapter and the following of our Acts it is most certainly established that Blessed Cunegund was of marriageable age when she was first married; for even then her spouse solicited her for consummating the marriage; which both in his History, where her nuptials are treated, our author, and also Cromer, affirm.

[32] But I think this is the hallucination of the amanuenses, is corrected; not of the author: for Ranutius Picus in the Italian Life of the Blessed one, as also Wadding with the other Franciscan writers, note the year in which she was born as of Christ 1224, and this from these same Acts of ours indeed in manuscript, but from different

yet from different copies of them. And indeed this year can be reconciled most excellently with the double marriage, both of Cunegund and of her father Bela: for the latter, from about the year 1220, began, as we said, to cohabit with his wife at a legitimate age; the former could be of marriageable age in the year of Christ 1239, when she was joined to Boleslaus. This only I marvel at, that the Hungarian prelates in their letter to the Roman Pontiff written in the year 1223, as we just said, make no mention of the children then begotten by Bela; whereas nevertheless this would make greatly for the matter which they were treating; and that others were begotten before Cunegund our Acts, chapter 1, number 20, manifestly suppose. Is this an error; or a careless oblivion there? Certainly Blessed Cunegund cannot be feigned to have been born long after the year 1224, as is plain from what has been said; nor thus that the mother bore several others before her after the year of Christ 1223.

[33] As to the brothers of the Blessed one; that there were only two our author rightly narrates, chapter 1, as also the number of her sisters. number 17; namely Stephen, who succeeded the father on the throne of Hungary, and Bela, who died before his father of the same name: but not all the sisters does he there enumerate: for he omits Catherine, and another Margaret, both snatched from their parents by an untimely death about the year of Christ 1243 at the castle of Klis in Dalmatia, whither Bela with his consort, the Tartars ravaging all Hungary, had fled. Nor does Tomcus Marnavitius alone assert this, cited by us in the Commentary to the Acts of Blessed Margaret, their sister, on the 28th of January, page 897, or the Epitaph of Split of both these virgins produced from him there; but also Thomas the archdeacon of Split in the Salonitan History, chapter 40. A certain Agnes, moreover, Bzovius adds in the Ecclesiastical Annals under the year of Christ 1264, number 10, as daughter of Bela IV king of Hungary, and widow of Ladislaus duke of Halicz and Masovia; whose patronage among the Hungarians Pope Urban IV undertook; but I do not meet this one elsewhere.

[34] Ranutius Picus in the Italian Life, part 2, chapter 8, thinks that our author also omitted Whether St. Hedwig procured the canonization of Cunegund; the zeal with which Blessed Cunegund promoted at the Roman curia the canonization of St. Hedwig, duchess of Silesia and of Greater Poland; who was the own sister of Gertrude, her grandmother. For he says this is affirmed clearly enough in the Life of Pope Clement IV in Ciaconius, when it is said that she was placed among the Saints at the request of the duke of Poland: since the duke of Poland was then Boleslaus the Chaste, spouse of our Blessed one; whom she without doubt instigated to that business, as one who loved Blessed Hedwig marvelously both for her near affinity, and for the likeness of her morals and virtues. This is indeed not foreign to probability; but since neither our author in his History (in which, however, he diligently enumerates those who gave their effort to the canonization and elevation of Blessed Hedwig), nor anyone else, by Picus's own confession, affirms it; nothing sufficiently certain here appears, not even from the very words of Ciaconius: for "duke of Poland" could be called both he who held Greater Poland, as Boleslaus, who held the Lesser; nay, even any other, whoever at last bore a duchy in either Poland; such as bore St. Hedwig's grandsons, Conrad of Głogów and Henry of Wrocław, who with their brother Wladislaus bishop of Salzburg, and Thomas bishop of Wrocław, both first urged this canonization in the year 1262, and a few years later obtained it. Nor can other managers of this matter be hammered out from the Bull of canonization itself in Laertius Cherubinus, tome 1, page 114 and following; unless perhaps the archbishop of Gniezno and his suffragans, to whom Clement IV directed his Bull.

[35] whether she was abbess of her monastery? But our author also passed over that which pertains to the offices which Blessed Cunegund, having now professed the religious life, administered in her monastery of Sandecz: nay, he explains neither the time nor the manner in which she was raised to governing that cloister: whereas nevertheless he reports things from which it cannot be doubted that she long presided over the whole monastery. Read chapter 19 from number 181, where she is narrated to have disposed of the goods of the convent for alms so liberally, according to her own judgment, that they marveled in what way the substance of her monastery sufficed for so many largesses. These things certainly argue that she was abbess; as also very many other things afterward, which the attentive reader will easily notice. Nay, from the miracles one may gather the same most plainly, chapter 31, number 311; where the Blessed one is said to have appeared clothed in the habit of the nuns, and no otherwise than as their prelate: nay, to have addressed the sick man, and said: "I am Cunegund, duchess of Poland, and governess and prelate of this place and monastery in which you see yourself placed" (but he saw himself placed in the monastery of Sandecz). The same in the later Miracles she revealed even more plainly concerning herself, chapter 8, number 91.

[36] Two miracles passed over in the Acts, Finally, besides other things which we gave above concerning the relics and statue of the Blessed one, he passed over two miracles, wrought by her even while living, which Wadding mentions in his Annals under the year of Christ 1333, and of which the first pertains to the things which are narrated in the Acts, chapter 21, concerning the Tartar invasion and the flight of the Blessed one to the fortress of Pieniny. "When she had fled into it, on a certain hard rock," says the Annalist, number 25, "situated near the village of Chartorea on the river Dunaret (nay, Dunajec), wishing to rest, wearied from the journey, she left the imprint of her right foot pressed as it were in wax, which is seen down to these times." The other the same author subjoins in the following number to the miracle which he had narrated from chapter 22 of the Acts; and adds: "By a similar miracle also, a staff being fixed, she drew forth a well of living waters, which even now marvelously serve for healing various diseases": concerning which matter the more recent miracles from number 32 to 82 may be consulted everywhere. But this well is in old Sandecia, as is there said in numbers 32 and 73. Besides this there is also another near New Sandecz near that little church of St. Nicholas, concerning which in the Life it will be said, chapter 4 from number 42. That little well also is called Blessed Cunegund's, but from what cause, we know not. How wondrous and salutary its waters are, will be plain from the more recent miracles throughout the twelfth chapter. These things I wished you to be admonished of, reader, before you turned over the Acts which follow; where, if there shall be anything besides worthy of note, you will find it in the annotations.

THE LIFE

By the Author John Longinus (commonly Długosz), canon of Kraków.

From an ancient manuscript of the archive of the cathedral church of Kraków.

Kinga or Cunegund, virgin, duchess of Poland, of the Order of St. Clare, at old Sandecz, in the palatinate of Kraków (St.)

BHL Number: 4668

By John Długosz.

THE AUTHOR'S PROLOGUE AND THE DEDICATION OF THE WORK.

To the most reverend father in Christ, the lord Jacob de Sienno, by the grace of God bishop of the church of Kraków, The author's indignation my most venerable lord, John Longinus, canon of Kraków, wishes obedience with service, reverence, and that it be happily directed, perfected, and consummated unto perennial salvation, which is Christ, the true salvation of all. Themistocles the Athenian, most reverend father, a man of Greek race, excelling in nobility and wealth, celebrated with the greatest praises above all the leaders of Greece, who also easily excelled the rest in every kind of virtues, is written (Plutarch is author) to have been so inflamed to glory, so desirous of honor through the ambition of the greatest things, and an emulator of another's imitation; that at the time when at Marathon Xerxes, that most powerful king of the Persians, and whose power the sea and land scarcely contained, was overcome by a small and languid band of the Greeks, more by cunning ingenuity and art than by arms and strength, Miltiades being leader; the very young man, silently revolving with himself the glory of Miltiades then celebrated on the lips of men with frequent praise, and, longer measuring in mind the sequence and greatness of the triumph reported from the barbarians, agitated by the spurs of virtues, and moreover tortured by immense grief that fortune had attributed the honor of so celebrated a triumph not rather to himself than to Miltiades, indulged in nocturnal vigils, exacting from himself sleepless nights, the accustomed banquets and familiarities of friends being rejected. But to those asking and marveling at the change of his life, and asking why at that time he so kept himself in public, he answered that the trophy of Miltiades took away his sleep. For Marathon, Artemisium, and Salamis, fruitful names of naval victory, with silent torches kindled the mind of the fierce and glory-desiring youth to producing similar works; so that he even set the sweetness of rest for himself in abeyance.

[2] To what end these things, recalled from the deeds of the heathen with so long a preface? on account of the negligence of the Poles, That whatever reader may understand that I am moved with greater indignation over the neglect of the benefits of God bestowed on the race of the Poles through the most illustrious virgin Cunegund, duchess of Poland, on the Poles, than Themistocles was moved over the event of another's fortune by the envy of ambition. For revolving these things very often with myself, I am accustomed to be vehemently roused to admiration and turned into a certain indignation, more vehemently indeed and more justly than Themistocles was incited to attaining the triumphal glory of Miltiades; that a Woman so celebrated, so excellent, so holy, who with the greatest labors and sweats had bestowed many benefits on her Poles, has been so far from carrying off among them a reward little worthy of her virtues and merits, that by those to whom she was, is, and will be a salvation, prosperity, and support, and by whom she ought to be adorned and extolled with chief praises, by these her name, excellence, and canonization is neglected.

[3] in caring for the canonization of Blessed Cunegund, I grieved, not so much for the lot of this blessed Virgin, who with the heavenly ones enjoys the vision of the blessed Trinity for the everlasting age, but of the Poles; who, making light of the divine benefits, suffer the Saint herself, though gleaming with much splendor of miracles, now for nearly two hundred years to lie hidden in the dust of the earth. And Themistocles indeed was tormented by the care of a vain and perishable, and (what I reckon more vicious) proper and private glory; I am disturbed over the neglect of an eternal, divine, and public glory, and with frequent repetition of complaints against the men of the past and present Polish nation, and against those especially to whom this matter ought to be of chief care, I am vexed and galled for their sloth and ingratitude, who in the honor of the aforesaid Virgin's canonization, about to bring immense fruits and glory to the Polish kingdom, have hitherto seemed to have bestowed slight care. We who indeed receive her manifold benefits by demanding them holily, promptly, and fervently; but neglect to recognize and honor the author of the benefits with fitting honors.

[4] [and in the writing of her Life: for which therefore he himself substitutes another,] Since therefore long ago, in re-reading the deeds, Lives, and morals of the heroes of our homeland, I had lighted upon the Life of the glorious and blessed woman Cunegund, duchess of Poland, a most celebrated and almost divine virgin, handed to me; I bore it unworthily with myself. That her Life, among the Poles, on whom she conferred, confers, and by divine propitiation will confer marvelous benefits, now for so many centuries, after her passing, had not been described but perfunctorily and cut short; and when I had determined in my mind to turn it into other letters and another style, your paternity at once occurred to me, to whom that Life should chiefly be sent. And so her race, life, religion, morals, and prodigies, and the rest which pertain to her, I have cast into this work, gathering and connecting from everywhere the things which seemed in any way to conduce to the sequence of the present little book.

[5] and dedicates it, in hope of thus promoting her canonization, To your paternity also I have chiefly dedicated this little book of her Life; because I had already long ago ascertained that you, amid your greatest occupations, are delighted with the admiration of divine men, and more singularly of this Saint: whose singular love and kindness toward her homeland, toward her own, toward her family, toward ecclesiastics, toward religious men, toward finally the whole race of the Poles, stood forth while she lived; from which all probity, and all kinds of virtues flowed into the several states: judging that by the knowledge of her life you and the other men of the sacred Order, holding lofty magistracies in the Church of God, would be drawn into the sanctity and love of this Woman, and thereafter into an ardor for canonization: about to bring, moreover, some utility, though not to eloquence (in which I have professed myself always dry), yet to living well (in which one thing alone it is necessary for anyone to excel, for attaining eternal life). Who, as she very much bestowed on all the Poles and their nation by her virtues, her sanctity, and example; so also by them she is to be held in chief honor, cultivated, and celebrated, and extolled with singular and glorious praises.

[6] For in no woman of our and of the slightly earlier age have we received that so many excellent virtues, nay, also of imitation, so many illustrious arts and actions, so many illustrious deeds concurred, as in the blessed Cunegund herself, who from her very cradle, nay from her very birth, had flourished with marvelous and divine acts, in body erect and in spirit to the most excellent pre-eminence of the holy virgins, having also a nature infused from God, easy for producing likenesses of them: to whom the highest sanctity and the most excellent praise the rarity of her virginity, which she preserved in marriage and in the principality, and through all the time of her life, attributes; bearing a mind holy and spontaneous in every age, a just soul, utterly sequestered from earthly things and glued to the supernal, a breast also given over to holy religion and generous with natural honesty; in restraining the enticements of pleasures emulating the Heavenly ones.

[7] But the aforesaid Virgin, although for her heroic actions she has not yet in manifold ways attained the just and merited honor of canonization, and of veneration; although she is not yet canonized: no temples or sacred edifices are yet erected for her, we do not yet deem her worthy of the honor of incense (inasmuch as her translation into the number of the Saints has to this day neither been sought nor obtained from the supreme Pontiff, who, succeeding into the vicariate of Christ, received that power in the blessed Apostle Peter from the Lord of canonizing the worthy, of excluding the unworthy); yet nothing forbids that the sanctity of the aforesaid Virgin be more fully cultivated, exalted, and venerated by the Poles, and that she herself, as a magnificent helper, be approached and besought with suppliant prayers for fulfilling and relieving any necessities and indigences whatsoever, who is accustomed to show herself easy, benign, and propitious to the several who invoke her.

[8] We see indeed that full many illustrious souls have snatched the cultus of sanctity in the Church of God, [for others also of that kind are cultivated on account of martyrdom, or their virtues.] no solemnity of canonization preceding or following; among whom, of many, one may number Blessed Wenceslaus duke of Bohemia ^c, slain by his own brother Boleslaus, and blessed Adalbert, archbishop of the church of Gniezno ^d, condemned by the Prussians to a happy martyrdom, whom we can never in any series of letters find to have been canonized, and to have merited the cultus of veneration among mortals without that solemnity, whom from their martyrdom and merits one may reckon to have been translated into the communion and number of the Saints, inscribed also in the catalogue both of the militant and of the triumphant Church by the finger of God, through the decree and grace not of a mortal, but of the eternal Pontiff: by which kind of canonization it is certain that not only those grow illustrious to whom the little laurel of martyrdom befell, but also those to whom it was granted, in the confession of the true faith, to triumph over the threefold enemy (a proof is the renowned confessor of God, Ramandiolus ^e).

[9] But her life was a long martyrdom. Although I believe that our holy Cunegund also bore the palm of martyrdom, and obtained the communion and little laurel with the Martyrs, who both under the marital bed, and under all the rest of her age, hating every carnal enticement, preserved with a most brave contention her virginal honor, and the most rare candor of an entire body walled about from all contagion: so that even in this matter few surpass her, and she yields to few, especially among just estimators of things; since, from the difficulty of the combat, it stands somewhat more to the account to carry off the trophies of virginity over the flesh than of blood over the persecutor; and since the combat of virgins is waged in a manner perpetual with the eyes, ears, nostrils, hands, steps, and the other kinds of enemies and snares; and since what is roasted by an assiduous burning carries its own oven with it everywhere, and a most grievous enemy within the walls: [but] martyrdom is not long-lasting, endured by one or a few tyrants, ended sometimes in a short interval of time, sometimes even in a moment, inflicted by an external enemy on the outer members and joints.

[10] The author exhorts the patron to care for her canonization, Truly in this matter it does not escape me that you are a most ardent lover of divine writings and things, and are accustomed to pursue with the greatest desire and effort those things which conduce to the eternal seats and rewards. And with that regard I resolved to dedicate to your name this our present little gift, in which the deeds of the aforesaid most illustrious woman Cunegund are contained, having it ascertained that you will receive it with a grateful mind; inasmuch as I both procure for my book a dignity from your name, and can, under the shelter of your very name, diffuse the praise and glory of this Virgin through the mouths of men, imitating the custom not only of the ancient philosophers, but also of Jerome, Augustine, and the other divine writers; although the height of her most holy life, turned into oblivion through the sloth of our own, sought a more powerful herald. For I judged you alone worthy to whom I should subject my vigils and labors, drawn to it by your probity. And that I might, struck with deep shame, admonish you to the canonizing of the name of the blessed Woman, and to the rescinding of our common ignominy, I judged that you would attain more glory and splendor, indeed, than from cities subdued, enemies conquered; more of retribution and reward, than from basilicas erected, monasteries founded.

[11] for nothing more illustrious or more useful can be done than this. And so with suppliant prayer I beseech your excellent lordship, that for your innate devotion and religion you benignly receive this our little book, inscribed to your name, and that you read the blessed virgin Cunegund, in no way inferior to the other Saints, who through the merit of confession merited the throne of the celestial kingdom, in the pre-eminence of works and virtues, and, having read [it], that you potently and ardently effect, with all care, effort, and solicitude, that she be translated into the number of the Saints, about to have an eternal and illustrious name among mortals, but to obtain a most ample reward and glory among the Heavenly and immortal ones (which I dare to promise your paternity by a certain and faithful surety). And although very many and innumerable are the paths, and various the journeys and works, by which we, about to fill the deserts of the ruins left in heaven by the fallen angels, strive to burst into those celestial mansions, prepared for us by the merit of Christ's passion; yet scarcely does any work exist equally salutary and meritorious, as to accomplish the canonization of our holy virgin Cunegund; which will not only diffuse splendor and merit into the present age; but will console the whole posterity of all the faithful of Christ, especially however of the Poles and Pannonians, about to afford to all in common many successes and solaces in the present and in the future.

[12] Receive therefore this gift, reserved to you by the best God; He urges more fervently by the examples of the deceased bishops of Kraków and beware lest the opportunity, neglected by others, be neglected also by you: but use both your excellent nature and the art and virtue with which you are endowed; nor suffer the peril of so many mortals, who from the canonization itself are to be edified and saved. And that with your mind more frequently revolve, drawing it out, what happened to your predecessors Vislaus ^f and Prandotha ^g, bishops of Kraków. Of whom the one ^h, because through all the government of his Pontificate he deferred to procure the canonization of the most blessed man Stanislaus of Kraków, glorious prelate and martyr, in a vision, shown through sleep and rest no otherwise than through waking to Falislaus, a soldier of the diocese of Kraków, was stripped of the pontifical vestment, cast from the chair of Kraków, on which he had negligently sat for less than twenty years ⁱ; the other, who, succeeding him, had procured that same canonization with fervent zeal, very many difficulties being overcome, having obtained a celebrated memory, shines also with great sublimity of miracles, which, at the invocation of his name, the divine clemency works to this day for those approaching his tomb, standing in the church of Kraków ^k.

[13] I do not wish you hitherto to be adorned concerning your virtues, and to one running of his own accord which indeed are both frequent and illustrious; although according to the opinion of my mind I could both rightly and honestly do it: for various stock worthy of the praise of virtues has resided in you, in which my discourse could easily range, with the leave of the rest; a lofty ingenuity, singular prudence, the practice and learning of very many things, humanity and courtesy; toward learned men, toward the several strangers of foreign parts, or those burdened with any want, love and clemency: but of tarrying upon your praises there is neither here a place, nor my purpose. A far different reason of writing has been undertaken by me, that I may exhort and impel you to those things which I have judged to pertain to amplifying the divine praise, to accelerating the business of the canonization of our holy Cunegund, to attaining also through you an immortal prize. But I know whom I address, whom I persuade, whom I exhort; namely him in whom I see the Christian religion and pontifical honor long since and now to have shone forth, and who by no means needs an exhortation and impeller, about to do of his own accord all things which the office of so great a business requires.

[14] Yet the ardent one I kindle, the one already spurred I urge with torches, and to the one running I add spurs; he adds spurs. I exhibit an opportunity of deserving well; I show a hope not vain; I promise a certain and immortal reward, I terrify the negligent, the wavering

in spirit. I show the meritorious way by which you can escape to the ethereal mansions; which, although it be laborious, arduous, and difficult, and crowded with thistles and burrs; yet that you can be a victor, trust from the celestial protection and the virtue of your soul; only do not cast away perseverance, nor be dismayed or fall in spirit. About to restore the loss of the past time by your labor and your haste, and at the same time to wipe the blush from the foreheads of the Poles, who have suffered the Saint, glorified by very many prodigies in life and after death, to lie hidden for two hundred years in the dust of the earth. Rise up therefore, and with that your greatest and ardent spirit most well known to me, chastise under our age the fault of long negligence and of long time, pitying the public and private lot of the kingdom of Poland and of the common homeland, but especially of your diocese of Kraków, to be more amply and excellently illustrated by the most clement Lord through the splendor of canonization ^l. But from the Genealogy of the aforesaid Saint we shall take the beginning of our narration.

ANNOTATIONS.

CHAPTER I.

The race and birth of Blessed Cunegund.

The Blessed one's race noble and holy, The most noble race and origin of the blessed virgin Cunegund, illustrious duchess of Poland, was from the holy and excellent stock of the kings of Pannonia: and from several holy stems, whose lineage I must weave more deeply for removing the scruple of the truth, this blessed shoot germinated. And her paternal race indeed she drew from the kings of Pannonia. But from the emperors of the Greeks was her maternal origin: for her great-great-grandfather, through the paternal line, was the blessed Vladislaus Ladislaus king of Hungary ^a, who, by the pre-eminence of his virtues and works, after the temporal administration of the Hungarian kingdom, having obtained the eternal and celestial kingdom, resting with great sanctity at the church of Várad ^b, shines with the sublimity of miracles. Whose name in the kingdom of Poland is celebrated and sonorous, having sacred basilicas and shrines consecrated to his honor and title; for he drew his maternal race from his grandmother Mieczslava, daughter of the king of Poland ^c; but also, born and reared in Poland, his father Bela being an exile there on account of the fear of Andrew, king of Hungary at that time, and on that account having obtained in the laver of regeneration the name of Vladislaus, of the kings of Poland, he is cultivated by them with singular veneration, inasmuch as sprung from their maternal blood, and having something in common with them.

[16] His grandfather through the direct line was Andrew king of Hungary, The paternal grandfather Andrew II, or the Jerusalemite, king of Hungary. son of Bela III, deriving his origin from the stock of the kings of Pannonia, and grandson of the aforesaid holy Vladislaus: and who, Vladislaus ^d king of Hungary being taken away by the condition of the flesh, being substituted into the kingdom of Hungary concordantly and without competition on the holy day of Pentecost with all favor, held the empire among them for thirty years; happy in this especially, that, having obtained the marriage of the most celebrated woman Gertrude ^e, daughter of Berthold duke of Merania ^f, own sister of St. Hedwig, resting in the monastery of Trebnitz of the diocese of Wrocław, widow of Henry the Bearded duke of Poland ^g, he begot two sons, in hope of the kingdom of Hungary, namely Bela and Coloman, and an only daughter, St. Elizabeth ^h, buried at Marburg, widow of Henry Landgrave of Hesse, distinguished for sanctity together with her aunt the most blessed Hedwig, the aforesaid duchess of Poland: not only happy, but most happy, to whom it befell to beget from his loins a daughter and granddaughter so holy and so celebrated. But to Coloman, the other son of king Andrew, having professed virginal chastity with his consort Salomea ⁱ, daughter of Leszek the White, duke of Poland, and, on account of the sanctity of chastity guarded and most sincerely preserved to the day of death by both spouses, leaving no offspring.

[17] Andrew ^k, the elder of Bela's sons, [The father Bela IV, king of Hungary; the mother Maria, daughter of the emperor of Constantinople,] was distinguished with the diadem of the kingdom of Hungary in the year of the grace of our redemption one thousand two hundred thirty-four ^l, in which also his father Bela had been taken away by the fates of Hungary: and he held the kingdom among the Pannonians, administering it with a just and most salutary government, for thirty-five years ^m. He took as wife the illustrious virgin Maria, daughter of Alexius ⁿ, emperor of the Greeks, who reigned at Constantinople for several years. Who bore him two sons, namely Bela and Stephen; and six ^o daughters, Anna, Margaret, Cunegund, Constance, Yolande, and Elizabeth. And from Stephen indeed, the other of Bela's sons, was born the daughter Maria, whom Charles king of Sicily, betrothing to himself in marriage, produced from her a son of wondrous sanctity, blessed Ludovicus [p], who, spurning the kingdom, professed the Order of Minors; that you may understand that, through several generations and shoots, not only the highest but also the descending, blessed Cunegund shone forth with a various pedigree of sanctity.

[18] who, pregnant with this offspring, fears a difficult birth; And of the other children indeed, whom Bela king of Hungary begot from his consort Maria, whether among the males or among the females, the birth was simple, and common with other men, inasmuch as brought forth in pains and toils: but the birth of blessed Cunegund was singular and marvelous, portending her future sanctity in her conception and in her birth by an evident sign. For her mother Maria, queen of Hungary, made fruitful by the conception of so illustrious a Virgin, more frequently complained in the ears of men and matrons that she bore in her womb a heavy burden and difficult for her condition. But when she felt herself near to childbirth, and feared that from the imminent birth she would be as much as possible endangered, fleeing to the accustomed remedies, she prayed that the protections of the Heavenly ones be present to her. And having indeed entered the church, to implore the patronages of the Saints, for a cause of this kind, and, bowing to prayer, most devoutly given over on her knees, imploring the Mother of God, the Virgin Mary, and the other Saints pronounced by name, not so much with prayers as with deep sighs and weepings, she prayed, first, that it might be granted her to bring forth a happy and fortunate birth to the honor of God and the profit of Catholics.

[19] but animated by a celestial revelation, And to her more diligently persevering in this very prayer, in a wondrous manner a voice divinely sent forth, and which would take from her the peril of dread, thundered, saying: "Lay aside," it said, "fear, Maria, and know that your prayers will be heard in the sight of the Most High: for neither can you be endangered in the birth, who, forestalled by the grace of the Redeemer, bear a most salutary burden, about to bring forth a nobly-born Daughter, and to bring to you, and to very many peoples, and to innumerable souls, ineffable profits and joys: for the Lord God has disposed that she be born from you more marvelously, to His honor, praise, and glory; about to glorify her among tongues, nations, and peoples; and to aid a foreign nation, neighboring to you [q], by her sanctity, life, doctrine, conversation, example, and merit." Having heard that oracle of the divine voice, a continual giving of thanks to God being celebrated, wet with weepings and tears, she felt herself suffused as though by a certain celestial shower, and, all dread and fear of endangerment, with which in the previous days she was tormented, being utterly put to flight from her, melted by the supernal grace into a fervor of devotion and divine love, and more ardently kindled.

[20] she gives birth without pain in the year of Christ 1224. But from that time and thenceforth until the day of birth, turned into a rare religion, giving herself wholly over to holy actions, she either kept watch in the church with sighing or deep deprecations, or through works of piety and mercy poured out liberal alms upon the churches of God, His ministers, wretched persons finally, and any orphans and widows, or those pressed by some want or necessity. But when the time of bearing had come, being refreshed four days before with the sacred viaticum of the Lord's body, coming to the hour of birth, she brought into the light, in the year one thousand two hundred thirty-four, a most beautiful Daughter and perfect in all her lineaments, all peril, but also the pain which a woman in childbirth had been accustomed to feel in the previous births, being removed.

[21] Who at once, the first-fruits of her birth, having surpassed the right and custom of the others born of male and female, The little infant with distinct voice greets the Mother of God, gave no wailing, poured forth no tears or any groans; but, already feeling the presence of the most chaste Virgin Mary, Mother of God, to greet her, the celestial grace supplying what nature had less had, herself also a future Virgin of the Lord, opens her mouth and, overcoming the law of nature, proclaims to her praise with distinct speech, saying: "Hail, Queen of heaven, mother of the King of angels [r]." This her voice terrified all the matrons who were present, and each one, stupefied at the sound of the unusual and articulated voice uttered by the little Infant, was struck with singular admiration; and a murmur being uttered from one to another, they inquired what so new and unusual a voice in a feeble age meant. Her mother Maria alone, queen of Hungary, considering the matter more scrupulously, began to exult with a lofty jubilation of mind, seeing the oracle divinely made to her verified, and hoping more confidently the presage to be verified further: bidding the marveling women be of good cheer, she narrates to them in order the vision of the oracle, and sings the due praises of thanksgiving to God.

[22] This novel thing, published in the ears of the other parent, Bela, king of Hungary, and of the bishops, and of his nobles and magnates by celebrated report, brought to each a new exultation, and compelled the minds of the several to glorify the clemency of the Most High; all being astonished at the miracle. who portended by efficacious signs that the Virgin then brought forth was to be illustrated by a great summit of sanctity, and would have something in common with the Saints gleaming with a wondrous birth. For John, holy Baptist of the Lord and prophet, still shut up in the prison of the maternal womb, at the entrance of the blessed Virgin ascending the hill-country, exulted and leaped. For the boy heard the words of the Lord thundering through the mouth of the Virgin, and from the maternal womb, though shut in, longed to burst forth to meet her, the time of bearing not being awaited. She Cunegund, brought into the light, herself also seeing at least with spiritual eyes the presence of the Virgin Mary, before the use of speaking came, in praise of the blessed Virgin opens her first voice, and consecrates to God the first-fruits of her heart, and the calves of her lips, being now present and future a temple of the Lord, having by her birth so singular and wondrous now more certainly augured the remaining course of her life.

ANNOTATIONS.

CHAPTER II.

Her infancy, and marvelous childhood up to marriageable age.

Abstinence then, while still in the cradle, she began to practice, and, emulating the custom of blessed Nicholas, The little infant's abstinence and piety toward God stupendous, on the fourth and sixth ferias macerating her tender and infantile little body, content only once with the maternal breasts, and, if ever more that day she was applied to the papillae, hating the nourishment, she showed by the effect of her work that she kept fasts, and gave herself to the divine services, while it was not permitted with her mouth ^a. To this so rare and stupendous abstinence, at the time of weaning, there was added another equally immense work of religion, which, turned into admiration among the several, was more singularly noted; for while, according to the royal custom and the ordination and command of her parents, in the bedroom where she rested the office of the Mass was performed on each day, the aforesaid virgin Cunegund, watching from its beginning to the end, at all the time in which the divine service was being completed, fixed her eyes turned to heaven: as often thereafter as, from the mouth of the priest administering the divine work with a sonorous voice, the most glorious name, Jesus or Mary, happened to be uttered; so often also this Virgin, smiling a little in the manner of one exulting, and yawning in the manner of one emitting sighs, a shower of tears following, as if she knew the excellence and merit of the words, was suffused; so that all who were present understood that she venerated the holy name, and at its naming was dissolved into tears in the manner in which she could.

[24] With solicitous zeal, moreover, by those matrons to whom the care of her weaning had been committed, and constant. it was explored whether perhaps at some time during the divine office on any day the virgin Cunegund intermitted the begun custom in watching, in raising her eyes upward, in pouring out a shower of tears while Jesus or Mary, the holy names, were uttered by the priest. There were also applied by the aforesaid matrons, to turn her away from this custom and purpose, several subtleties of games and devices of allurements ^b; but through the whole five-year period of her weaning persisting in the same ardor of devotion and religion (so that you would believe her already flourishing in reason and understanding, or taught and instructed by someone), she assiduously observed the once-begun tenor of her watches and tears; full exceedingly of a vehement mind and spirit, she was noted, with a mind already then elevated, to look upon great and excellent things, redolent of the Christian faith and religion.

[25] Having obtained, the time of weaning and of the seventh year having passed, a worthy instruction, a man also, from all the assembly of the Hungarians, The seven-year-old Virgin's studies of the Latin tongue and prayers, as strong in nobility as in religion, Nicholas called Mykul, as guardian and tutor, with several matrons and virgins, whose race then eminent for maturity and devotion, were adjoined for her companionship and services. By whom, first in Latin letters, then in the fear of the Lord, and in every pre-eminence of virtues and morals, in prayers also to be poured out to God and His Saints, she was chiefly instructed and trained: for an easy and docile ingenuity, and, what surpasses everything, gentle and toward the love of God burning and kindled, with which from a child, and from the very milk of her mother, she had been imbued, was borne with a prone mind into each and every thing tending to the divine honor and the profit of her soul. Nor content with the erudition and instruction of her pedagogue, she assiduously intended her mind toward higher virtues and offices than those which were commanded her by her guardians. For conceiving a wondrous ardor of devotion, and always exercising and extending herself in it of her own accord, she anticipated with wondrous swiftness all her attendants and nurses, both in rising at dawn, and in pouring out the morning office, and in approaching the little edifice in the manner of a chapel in the fortress of Visegrád ^c, at which she stayed more frequently, and the other places of her habitation ^d; in which, intent on genuflexions and sighs indeed frequent and assiduous, in pouring out prayers to God, in hearing Masses and divine offices, she consumed the greater part of the day.

[26] likewise alms not without industry and pious fraud; Inclined also to the largess of alms, whatever she could have through the indulgence of her parents, she poured out upon the poor, the needy, and wretched persons with the greatest alacrity. Nor content with the largess of monies and other things, she dispensed also garments gleaming with purple and scarlet, procured for her own use and clothing; but also all the more delicate dishes, to cover and refresh the bodies of beggars and the naked, the price and newness of the garments, however great, not being weighed. But when she had seen this distribution of garments interdicted to her by her parents and pedagogues, using a new device and new art to elude the command of her parents and pedagogues, she began to frequent honest games, which otherwise she had disdained, clothing herself in better garments, the pedagogues' license being obtained; under which, studiously deforming and wearing out the royal garments, she distributed them to the needy and poor with the permission of her parents and pedagogues, as often as she was compelled to put on new ones. And in this manner, made mistress of her purpose without transgression of the prohibition of her parents and pedagogues, she assiduously strove to make the divine clemency propitious to herself through frequent alms.

[27] also frequent and severe fasts, To fasts also she intended her mind, and taming her body with frequent abstinences, observing not only the fasts instituted by the Church, but also many others in honor of God and of the Virgin Mary, His Mother, and of the various male and female Saints on their birthday with singular devotion and affliction of the flesh: for neither on the day of abstinences, before the sun had set, did she come to refreshment; and then on those days, and also on others, with a sparing and chastised sustenance of simple and easily prepared foods

being content, she sent all the more delicate dishes to the houses of the sick.

[28] For afterward, when under these rudiments she passed from childhood, chastity, assiduity in mortification and prayer. following most chaste morals and discipline under the best educators, hating all transitory multiplication of things and allurements by her own nature and ingenuity, she did not cease, like a certain generous and most fruitful plant, to produce daily new fruits of honesty and piety: fleeing of men not so much the conversation and colloquies as the sight, as a pestiferous contagion of the youthful mind, she gave herself wholly first to chastity, then to the diligence of prayers, extinguishing by vigils and fasts the motions of lust and the flesh rising up in her, she was admired for pouring forth from herself a certain aged constancy and gravity, macerating her body with vigils and prayers, and reducing it to servitude, she extinguished the flame of lust and the burnings of the boyish age with the thongs of continence and the cold of abstinences; deforming her natural beauty mostly with sordid garments; nobler in sanctity than in race, more comely in religion than in form; learning to hear nothing, to speak nothing, except what pertained to the fear and love of God, and to her own best erudition and profit, ignorant of the songs of the world, and stopping her ears to their harmony; in an age still playful and tender, with stammering tongue, but afterward, become a young woman, with a formal and harmonious voice she resounded the Psalms of David and the other prayers daily.

[29] The daughters of Bela, king of Hungary, having obtained splendid marriages and noble and illustrious men, The parents, as they honorably settled the other daughters; or taken away by death. For Anna, the elder by birth, had married the duke of Croatia ^f; Constance married Leo, duke of Russia, who herself also, buried at the city of Lviv ^g, shining with singular sanctity for the merit of her works, is asserted to gleam with miracles; Elizabeth married Otto ^h duke of Bavaria: Yolande, the younger by birth, Boleslaus, called the Pious, duke of Greater Poland, betrothing ⁱ, produced from her an only ^k daughter Hedwig, who in the course of days, marrying Vladislaus, called Łokietek, duke of Cuiavia, raised to be king of Poland, begot Casimir, king of Poland, a man and prince of rare probity and immense excellence, and whose name, on account of the excellent works produced in the kingdom of Poland (for he first brought it back to legitimate laws and notable polity, by which to this day it is regulated ^l, and left of brick what he had found of wood), is most celebrated and sonorous. This Yolande also, widowed of her husband, having professed the Order of St. Clare at the monastery of Sandecz, by a blessed end, buried there, died. Margaret ^m, hating the world and all its pomps, having professed the Order of Preachers in the monastery of nuns at Buda, while she was in her eighteenth ⁿ year, was taken away by an untimely but salutary death.

[30] But upon Cunegund the virgin, who by the greatness of her soul and the religion of her devotion surpassed without controversy the several males and females joined to her by kinship; thus concerning her, the most excellent of all, they deliberate. and who, on account of the sweetness of her morals and the easiness of her nature, was cultivated by the several nobles and satraps of the Pannonians and by the common people with a wondrous manner of affection; tall, moreover, in the habit of her body, and dark of countenance; and in aspect, gait, and motion mild, placid, slender, modest, and conspicuous; but in appearance and form held not to be neglected—both parents had cast a chief care, to what spouse they should settle her, gleaming with so many gratuitous gifts and excellences: on account of which God was besought with the greatest and singular prayers and every kind of supplications and alms, that He would bestow on them His spirit, by which they might worthily choose a spouse worthy of so illustrious a Daughter, and about to bring with her a double dowry, namely of form and of works, and upon whom they might confer a pledge so dear and noble.

ANNOTATIONS.

CHAPTER III.

The nuptials of Cunegund, and their solemnity; the imitation of SS. Cecilia and Valerian.

There was about the same time Boleslaus ^a, duke of Kraków, Sandomierz, and Lublin, The notable endowments of Boleslaus the Chaste, monarch of the kingdom of Poland, a youth green in the first flower of age ^b, strong in power, glory, and works, bright and elegant in form and aspect; but sweet in grace and eloquence, having a white head of hair, and a head supported by curling locks, sole heir with his sister Salomea ^c, already handed in marriage to Coloman, son of Andrew formerly king of Hungary, as we premised in the foregoing: who herself also, the death of her husband following, when both, by living continently, had made themselves stagnant at the summit of virginity, having entered the Order of St. Clare at the monastery of Zawichost, which we now see translated to Kraków into the church of St. Andrew, is held a virgin of famous sanctity. Left in the inheritance of some principalities of the kingdom of Poland and a wealthy treasury by his father Leszek the White, duke of Kraków, Sandomierz, and Pomerania, his mother Grzymisława, of Ruthenian race ^d, but of orthodox faith, the duchess, surviving, he was held famous and most celebrated among the princes.

[32] Since both the ecclesiastical and secular counselors of his dominions urged him to nuptials; to whom the Polish nobles decree Blessed Cunegund as spouse; lest, if, taken away by an untimely death, no pledge being received, they should be compelled to pass into the government of another prince, while the matter of a wife to be betrothed to him was brought to a frequent council, by the working of a divine instinct, a certain uniform desire seized not only duke Boleslaus and his mother Grzymisława the duchess, but also all the counselors, and especially Prandotha, bishop of Kraków, a man at that time of great counsel and rare wisdom Minerva, that duke Boleslaus himself should, for his amplitude, dignity, excellence, and glory, obtain in marriage some virtuous virgin, full of honest morals, sprung from a royal stock. But when several illustrious and excellent women had been reviewed, no other could be sought in that age in whom so many marks of sanctity and probity, so many kinds of honesty and excellence, had concurred more fruitfully than in the royal Pannonian virgin Cunegund; on account of which the votes of each of that deliberation and council turned to her alone, most excellently saying that it befitted so noble a Virgin to be joined with so notable a youth; believing that the marriage would be happy and auspicious, if it should chance to be consummated; that the heirs would be happy whom the divinity should grant to be procreated from so holy and renowned a wedlock; happy the commonwealth of the Poles, if the best God should favor so most illustrious a Woman to be transferred into their nation and language ^e.

[33] and they seek her from her parents, and obtain her, A concordant conclusion being had concerning the contracting of marriage by Boleslaus, duke of Kraków, Sandomierz, and Pomerania, with the illustrious virgin of the Pannonians Cunegund, notable suitors are directed to Bela king of Hungary and his consort Maria: Clement of Klimontów the castellan, and Janusz, Palatine of Kraków, men at that time notable among the Poles. These, at Buda, king Bela of Hungary being met, seek the virgin Cunegund for their duke Boleslaus. Who, by the right of suitors, commend and extol in the ears of king Bela and Maria his consort, and of the magnates of Hungary, the suit concerning the nobility of race, form, wealth, power, and the other virtues of that kind, the matter is brought by king Bela

the king to a council; where, the votes of the several being scrutinized, it was easily come to the opinion of king Bela and queen Maria, who decreed that a marriage of this kind should from many respects be consummated. Coloman, the other of the king's sons, aided the matter, who had Salomea, sister of Boleslaus duke of Kraków, joined to him in marriage, who, both by going to the parents and to the nobles, greatly persuaded that the prayers of duke Boleslaus, his kinsman, and of his nobles, would be heard. There aided also the aforesaid Salomea, his consort; who long before, extolling Boleslaus her brother, duke of Kraków, with wondrous praises for his virtues, form, and morals, had abundantly baited the minds of king Bela and queen Maria, that they should choose this one and not another for a son-in-law, for the virgin Cunegund as a spouse.

[34] she herself by divine instinct scarcely at length assenting. Then by a public and universal decree, the matter being brought to the knowledge of the most noble virgin Cunegund, for exploring also her consent, when she had long resisted the will of both parents and of the nobles, immense weepings being most abundantly poured out, and asserted that she would be the spouse not of any man, however powerful and opulent, but of Almighty God; carping at and upbraiding her parents, that they preferred to be the parents of a mortal man and earthly prince rather than of God and the eternal King as father-in-law, she permitted herself to be betrothed to the aforesaid duke Boleslaus, and, inspired by a certain hidden and divine spirit, came at length to the opinion of her parents and the nobles, when, having long struggled, she could move them neither by entreaty nor by prayer, and obediently promised that she would obey their ordination, hoping that she would, the command of her parents being fulfilled, preserve incontaminate, with fuller interest (about thence to receive fruit both a hundredfold and sixtyfold and thirtyfold), the honor and lily of her virginity. Wherefore both parents, overcome by her consent so broken and humbled, doubled the dowry which they had destined in mind to be given, to rescind the grief of her galled mind ^f.

[35] In a frequent retinue, moreover, through the more notable magnates and nobles of the kingdom of Hungary, to her spouse Boleslaus, She is honorably brought into Poland in the year 1239: duke of Kraków and Sandomierz, monarch of the kingdom of Poland, bearing with her a most ample dowry, she was brought through Sandecz, Czchów, Wojnicz, and Bochnia, towns, even to Kraków, and was received with every procession of the churches, and with every meeting and honor of the estates of the city of Kraków, going out to meet her at the seventh milestone, in the year of the Lord one thousand two hundred thirty-nine ^g. Boleslaus also, duke of Kraków, came to meet [her] with his mother Grzymisława the duchess, and the bishop of Kraków Prandotha, and the nobles and satraps of his principalities in magnificent and noble furniture and apparatus; and, marveling at the new Spouse, her form and beauty, he introduces her into the fortress of Kraków with solemn honor; where for some time she remained under the custody and communion of her mother-in-law, the duchess Grzymisława, her mother-in-law treating her with wondrous charity and honor, until she began first to understand the Polish idiom, then to speak it.

[36] The solemnity then of the nuptials was carried on for several days ^h in magnificent apparatus and splendid expenses, amid the festive joys of the nuptials, she prays assiduously: to the honor of the prince receiving his spouse; under which Cunegund the illustrious virgin, abhorring the splendid apparatus, games, dances, and banquets instituted for the magnificence and honor of the new Spouse and of the Pannonian nobles who had brought her, night and day commended her chastity to the Lord with manifold prayers, sighs, and tears, showing herself deaf to the organs, flutes, lyres, harps, and all kinds of musical and harmonic instruments, under their resonance singing to the Lord alone in her heart the accustomed and usual song, saying: "Let my heart, O Lord, and my body be made immaculate, that I be not confounded"; pouring out frequent groans and beseeching the divine clemency, that it would inflame her spouse duke Boleslaus, the slippery and carnal ardor in him being cut off, with the love of chastity; and would infuse into him such a spirit of devotion and charity as would turn first to the honor of God, and to the salvation of both, and to celibacy, and to the profit of the other men. But from the most chaste and virginal breast the most chaste Lord, Himself a virgin, and a virginal son, being besought for preserving the brightness of virginity, showed Himself propitious and exorable by holy prayers, to those praying for continence and purity of mind and body; and showed how much virginity is of care to Him, and of how much He esteems it.

[37] For the virgin Cunegund, having entered the bridal chamber prepared for the wedlock of both, and, all having gone out, having obtained the secret couch, brought to the bridal chamber, she imitates St. Cecilia: emulating the custom and example of the most chaste virgin blessed Cecilia of the City Rome, began to address her spouse Boleslaus, duke of Kraków, with a discourse of this kind: "With the greatest effort," she said, "and most scrupulous care, most illustrious youth, having embraced virginity until now, I do not doubt that you are the guardian, not the destroyer; the preserver, not the violator, of so great a treasure: for by that law, by that condition, by that regard, you, the other suitors being neglected, seemed to my parents worthy to whom I should be handed as a spouse; by that law, moreover, having followed both the judgment and the command of my parents, I bound you to myself as a spouse, that I might have you as the author of preserving my virginity. Therefore, suppressing your passion, if you are moved by any, constrain the lasciviousness of the body with the thongs of the virtues; show yourself also chaste and continent: for I began to be the spouse of Christ before yours. To Him also I have vowed perpetual virginity; but, not daring to kick against the command of my parents, compelled to take you as a second spouse, I beseech you, I beseech you, I adjure you, that you act as the spouse and consort of my virginity before men, before Christ a brother; lest [if] you attempt to touch His spouse with unlawful love, you fall upon His most atrocious sword-point, foolishly about to lose the prosperous course of the present life and of future beatitude, which reward therefore awaits and will await you."

[38] but her spouse then indeed [imitates St. Valerian.] But her spouse Boleslaus the duke, although he had assumed the marriage of Cunegund the virgin in hope of procreating children, yet by the divine will, from the discourse and words of Cunegund the virgin, seized no otherwise than Valerian from those of blessed Cecilia, not comforted by an angelic aspect, nor persuaded by the communion and address of Pope Urban, all passion and ferocity being laid aside, showing himself mild and compliant to the prayers of his spouse, and earthly pleasure being trodden down, and carnal enticement laid aside, promises chastity to her and to himself for one year; and that being past, for a second; that having elapsed, even for a third, overcome by her manifold beseechings, terrors, and persuasions. For at the end of the completion of each year, when duke Boleslaus had believed himself now undoubtedly about to enjoy her embraces, she, using new devices for preserving the lily of her virginity, inclined her spouse with a wondrous and sweet mind to observe the celibacy of that year also.

ANNOTATIONS.

CHAPTER IV.

Her industry in inducing her spouse to perpetual chastity; her vigils; her visitations of churches proved by miracles.

And in the first year indeed, when duke Boleslaus had commanded her to ask of him whatever she would, She obtains virginity for one year, then for a second; promising that he would deny her nothing of all that she prayed for, thinking that she would ask of him not spiritual but corporal, not celestial but earthly gifts; but she, against the opinion of her spouse, hating all earthly and perishable things, at once demanded that the continence of one year be granted her. Which was easily granted her by duke Boleslaus, who deemed it base to violate or vary his so solemn promise. But, one year being passed under chastity, the virgin Cunegund most instantly demanded also a second year for herself for preserving chastity. Which when her spouse Boleslaus bore ill, she set before herself the glorious Virgin Mary as a pledge and reward, asking and adjuring that, for the honor and glory of the inviolate Virgin Mary, he would bestow on her a second year; declaring it unworthy and abominable and hateful to God, that, since he had given her one year for her own sake and for the love of an earthly spouse, he should deny her a second year for the honor of the spouse of Christ and Mother of God and man, Mary, and should esteem the spouse of a man more than the spouse of God; promising herself very many divine benefits, and evidently a multiplication of earthly things in each matter, prosperity. Overcome and won by so many most prudent and efficacious beseechings and adjurations, he promises that he will be chaste even in the second year.

[40] Which Cunegund the virgin counted an most excellent gift; meanwhile giving thanks to God, and hoping for the future; and she did not cease to give assiduous thanks to the divine piety, by whose favor and will she understood her spouse duke Boleslaus, seized, to have assented to her petition, with more frequent, not so much prayers as weepings, and profuse largesses of alms and abstinences; likewise most humbly asking her the Virgin, through the whole space of that second year, to guard for her forever the honor of virginity, and to deign to prolong to the day of death what she had conferred for two years; nor content to give herself to prayers, fasts, and alms alone, she engaged several persons of both sexes, religious men also, and continent [men], and matrons, for attaining the effect of her purpose, both by prayers and by largesses, and with them prayed that the virginity of perpetual continence be granted her by the best God. And so this was her chief care, that assiduous effort, that meditation

by night and by day, those discourses with the men and matrons assisting her, God-fearing indeed and religious, continual and familiar, that she might observe the chastity hitherto guarded with perpetual interest, and might not only draw her spouse duke Boleslaus away from seeking carnal enticement, but even draw him with her into the same chastity and sanctity. There grew around her both the love of duke Boleslaus and of his mother Grzymisława and of the whole ducal court, on account of the sweetness of her morals and the singular prudence shining in her.

[41] But that two-year period running, and secretly passing the night in prayers, then visiting the churches, under which the spouse of Christ Cunegund observed toward her earthly spouse Boleslaus, duke of the Poles, the holidays of her virginity, and, that they might be perennial for her, wearied the divine clemency both with prayers and with works of mercy by the manifold instance of prayers, she asked her mother-in-law the duchess Grzymisława (since both then stayed together at the town of Korczyn in one and the same house and chambers, and together took food and rest) that it might be permitted her in a separate house to spend the night and its hours; that, rising at midnight, she might more freely exhibit the pursuits of her beseechings and meditations, without the annoyance and inconvenience of her aforesaid mother-in-law and of any other woman. Which when she had with difficulty obtained from that same mother-in-law of hers, loving her with a most tender affection, and exploring all her paths and acts with curious zeal; having gained a freer conversation for each thing, she poured herself wholly into freer devotions, prayers, and works of religion. Whence, passing the night, she spent the latter part in prayer, but the former on the bare ground, a stone placed under her head; then, rising at dawn, she frequented the churches, the conventual church of the Order of Minors and the parochial.

[42] especially St. Nicholas's, through snows and ice barefoot, But there is near the town of Korczyn an old church, dedicated to St. Nicholas, situated not far from the river Nida, and extended more remotely from that same town; around which the citizens and townsmen of the old town of Korczyn are reported once to have had their town. To this the spouse of Christ Cunegund, betaking herself both more familiarly and more frequently (since it has a site separated, as we premised, from all fellowship of men, sequestered), as in another desert, was resolved into most sweet prayers and tears; and, kindled in a wondrous manner of devotion, as by a certain oven, and lifted above herself, and absorbed in contemplation, she was noted to be wholly suspended in divine love. But no intemperance of the sky, or harshness of winter, or descent of rains or snows, or a more caliginous night, even if no stars shone, could recall her from the nocturnal visitation of the churches, but that in the deep night, with only one master of the court, Mykul, an aged man, and one matron, herself also full of honest morals, Przecsława by name, the guardians and witnesses of her body, with bare and unshod foot she completed the visitation of the churches over the slippery and muddy way, harsh also and hard from the cold and snows; on account of which more frequently, her more delicate flesh being cut, pierced, and violated in the soles from the force of the cold or the harsher way, the blood flowing from her feet made the paths of her footsteps purple and reddened.

[43] But lest the Spouse of Christ, with her followers, and the earthly guardians of her body, coming to the churches to be visited in the silence of the dead of night, should be compelled before their doors, under the open sky, to stand, enduring more harshly the rains, snows, and cold (for each of the church doors was, according to custom, closed at the nocturnal time), whose church doors are of their own accord opened to her: after some delay, in which, prostrate before the church door, she gave herself to prayer, the doorposts of the church doors, loosed by angelic ministry, laid open to her a free entrance. Which she, attending more diligently, and feeling that a singular grace of God was present and favored her purpose, entering the church, was dissolved into most ample devotion and floods of tears, beseeching by oath and deep entreaty her followers Mykul and Przecsława, and forbidding them by a strict adjuration, that they should not by any means dare to reveal to anyone that secret of the divine clemency, concerning the loosing of the gates and bolts, while she lived.

[44] But it happened, while the virgin Cunegund more diligently continued her beseechings and devotions in the frequenting of the churches and in wearing their thresholds, where, once, being longer rapt in contemplation, that she once neglected to return to the fortress to her mother-in-law, the duchess Grzymisława, at the accustomed time and hour of the day; for, feeling herself more ardently kindled with the ardor of devotion, and understanding herself forestalled by celestial grace, inspired with a vehement and wondrous sweetness, wholly suspended in contemplation, she prolonged also her prayer longer in the aforesaid church of St. Nicholas, into a longer time of the day, not considering it to slip by. But her mother-in-law, the duchess Grzymisława, after, released from sleep, rising, she had entered, according to custom, the bedroom of the virgin Cunegund, about to explore her acts, and had not found her staying there, began to be more troublesomely anxious over her absence, and by curious search to scrutinize whither she had turned aside, or in what place she was.

[45] There was present by chance then in the fortress Mykul her guardian, not without peril to her fame, and to the life of her guardian, and, leaving the virgin Cunegund with one attendant, the matron Przecsława, incumbent on prayers in the church of St. Nicholas, he had returned to the fortress. Who, considering the duchess Grzymisława anxious and solicitous concerning the virgin Cunegund, with hurried step having entered the church of St. Nicholas, sees his lady, the virgin Cunegund, giving herself to contemplation and prayer, with eyes stretched to heaven, neck erect, hands folded, suspended, and in deep prayer, as though alienated from her senses; therefore having tarried a little, until it should chance for her to awaken of her own accord from contemplation, when the awakening did not come of itself, and every longer delay seemed to him too prolix, he bursts into a voice both clamorous and contumelious, and such as could rouse her, saying: "What is this," he said, "O Lady, this your superfluous devotion, redolent of hypocrisy, through which you do not fear to subject my head to various perils and dangers? For if your spouse, duke Boleslaus, shall know of so long and untimely a delay, his mother the duchess Grzymisława betraying it, he will condemn you indeed of suspicion, but me of a capital crime. Cease therefore, I pray, from these your clandestine and nocturnal pilgrimages and prayers. Expose yourself to disgrace and infamy, me to capital punishment; about to condemn, if you act otherwise, my head to be led to execution."

[46] she is preserved by a double miracle. At this voice of her guardian Mykul, as though roused from a heavy sleep, the Blessed virgin, moved not to any indignation, nausea, or annoyance for the contumelious words uttered by Mykul, her minister and guardian, but with admirable patience bearing the several contumelies and reproaches, about to bear even greater ones, had they befallen, said: "Do not, my faithful servant, be troubled: cease to be solicitous both about your punishment and about my infamy. Know for certain that all things work together unto good for those who love God: and doubt not that you are endangered in your head, or I in my fame; but trust that [we] will be confirmed and protected by celestial grace." So having spoken, having departed from prayer, she was returning to the fortress. Whom soon a denser cloud began to accompany, by whose overshadowing suffrage, met or seen by no mortal, coming to her mother-in-law, the duchess Grzymisława, in the fortress, she presented herself to her as though she had come out of the bedroom or some other dwelling. Who, holding the long delays of her absence obliterated ^b, not only left her unchallenged or unchidden, but did not even address her with an unkind word, thinking that she, nowhere gone out beyond the fortress, had stayed within the walls; the divine power furnishing to the one a cloudy shade, to the other oblivion. Then she accompanied her mother-in-law, the duchess Grzymisława, going forward to the churches, and, through all the time in which it chanced for the divine service to be performed, for such notorious benefits, by which she was forestalled by celestial favor, paid suppliant thanksgivings to the Almighty God.

ANNOTATIONS.

CHAPTER V.

Her charity and mercy toward lepers and others; a threefold victory over the devil by the sign of the Cross.

She serves the lepers, etc., to the nausea of her attendants. Not content with the frequent visitation of churches by night and day, the liberal largess of alms, the maceration of her body through very many abstinences and fasts, and the other works of piety, for attaining the lily of virginity and the integrity of chastity, the blessed virgin Cunegund began to bear herself as a resourceful ^a minister and handmaid to lepers, the crippled, the feeble, the blind, the lame, the diseased, and any invalids or those burdened with any disease or languor: for whatever time contemplation or prayer did not consume, all that, her body being cared for, was given to the ministry of the lepers, the sick, and any wretched persons: for, having entered the houses of the lepers and the hospitals of the languid, she handled the putrescence of ulcers and the corruption of diseases and the stench of wounds and the places of leprosy without any nausea, disgust, or horror, with her own hands pressing out or drawing out the filth, corruption, and putrescence, and binding up the ulcers or wounds with her own cloths; refreshing the infants and the feebler with more delicate foods, which she withdrew from her own eating. But carrying the contracted and any invalids to the privies and to the natural evacuations, she exercised diligence toward them and the deepest piety, counting herself happy in all things, if she should have shown herself about to exhibit any grateful and dutiful service to the poor, orphans, lepers, or sick. The matrons and virgins her attendants beheld the offices of her so deep humility, which drew forth tears from some of them, and to some, and those who were more haughty, arrogant, and delicate, brought nausea; on account of which they greatly avoided her communion and services, and especially when they conjectured that she was about to descend into the leper-houses and hospitals, by some feigned occasion.

[48] But when at a certain time of day she was making a journey with her mother-in-law the duchess Grzymisława from the town of Korczyn into the town of Pacanów ^b, She receives a horrid leper in her carriage and bosom, a certain leper, horrid with stench and ulcers, in his whole body surrounded with leprosy, and moreover besides sordid, and on account of the excess of leprosy cast off and sequestered from the fellowship of the others, met her. Whom, when all fled with horror, and covered their faces lest they should behold him, the blessed virgin Cunegund, esteeming this one preserved for her, and to pertain to her, ordered the vehicle in which she was carried to stand. Whose leprosy she first contemplated, then, pitying his condition, "How most hard," she said, "a torment of soul and body you sustain; the more worthy of pity by me, the more I see you both spurned and secluded by each one, would that I might obtain pity from Him who, to redeem me, exhibited Himself as a leper, on account of the scourges which He endured and the blows." So having spoken, she places him in the carriage, then in her bosom, handling the foul and sordid body with virginal and delicate joints, caring for, refreshing, and covering [him].

covering him.

[49] More deeply did the disgust and nausea of this her work rise into the breast of every company of matrons and girls scorning the guffaws and reproaches of her companions. who were carried together with her in the carriage than anyone would think; and, as though polluted and infected by the fellowship of so horrid a leper, they complained, and not silently indeed, most of them with a guffaw, the rest with murmuring and complaints assailing her with averted face and covered mouth. "What do you do, O Lady; and how foul a filth to yourself and to us especially, to be borne by no patience of humanity? But be it that the handling of such filths pleases you; we henceforth cannot bear it without peril to our health, about henceforth to shun your fellowship not only in food and drink, but in every other communion." These reproaches the virgin Cunegund bore not only with an even and free, but even with a patient and cheerful mind; and she turned the reproaches heaped for insults into a solace, bearing and prevailing over the contumelies and detractions of this kind by the spirit of fortitude, and innumerable derisions also; but with more heaped zeal producing the works of mercy toward the several wretched persons, strengthening and extending them, counting as nothing the human annoyances and reproaches, provided she should have made the divine piety appeased toward her.

[50] But the blessed virgin Cunegund, striving under the aforesaid two-year period to dilate the little cords of her charity, with which the Spirit of the Lord had filled her, Accustomed to visit the hospitals and houses of the lepers by night, and to extend the fragrance of her works for the honor of Almighty God and the edification of her neighbor, performed the visitation of the hospitals and leper-houses of each of the towns, cities, and castles into which it chanced for her to make a descent, in the silence of the deep night, accompanied by a few matrons; whom also, lest they should more troublesomely bear the burden of the nocturnal visitation and the labor of the vigils, she bound over with special largesses, about the more easily to avoid, under the caliginous night, popular breath and the flatteries of the fawning, she who desired that of all her actions and works no other than God should be witness and inspector.

[51] And so the ancient enemy of the human race, the devils gnashing, the devil, tortured with envy of her holy works, grieving moreover that he and his suggestions were confounded by an infirm sex and a feeble age, and conjecturing himself to be more confounded, endeavored to furnish her many fallacious and insidious impediments, by which he might, according to his condition, subvert and draw her away from holy works by a thousand meanders [and] cunning devices. But when she, prevailing over his several machinations and deceits by the most firm strength of the inner man, and overcoming his cunning devices, not as a raw recruit, but ready at every cost, he, angry now not so much at the fighter so spirited and strenuous as at himself, conquered and about to be more conquered, the invisible battle, in which hitherto he had sweated against the Spouse of Christ, being abandoned, turned himself wholly to a visible fight; thinking that by that kind of fight, after others had turned out otherwise, he would more easily war down the Virgin of Christ.

[52] While therefore in the town of Sandomierz, after her accustomed manner, the blessed virgin Cunegund, having gone out from the fortress at midnight to visit the languid, lepers, orphans, and contracted, was proceeding to the hospital, whose phantoms the Blessed one drives away with the sign of the cross, a great pack of dogs, feigning themselves rabid, invaded her and her few companions with a heavy and vehement onset from every side, threatening that it would tear their garments and bodies. Wherefore, although her companions, struck with great dread, cried out, yet the blessed virgin Cunegund neither bore before her the appearance of any fear, nor burst into any voice; but like a most brave fighter, understanding of what enemies that battle-line was which had shown itself, seizing the shield of faith, fortifies herself and her companions with the sign of the cross; and suddenly that rabid cohort of dogs, crushed by the saving power, disappeared, and Cunegund the virgin of the Lord, with greater devotion, the enemies being conquered, performed her work.

[53] Then a second time, and in the same town of Sandomierz, and this again, the cunning enemy, not able to rest, sets up new wars against her, and orders as it were a stronger battle-line, by which she could be conquered, out of unwonted warriors. For to her proceeding to the hospital by night, according to custom, an almost innumerable herd of swine met her from the opposite side, and gave forth a horrid grunting against the Saint and her companions. But also at this spectacle the Virgin of the Lord, the companions being astonished and asking to be protected by her, in nothing terrified, clothed in the breastplate of hope, put to flight that vision of unclean spirits showing themselves for terror in animals of their own nature unclean, the victorious sign being extended: and, proceeding to the destined place, she solicitously performed the work of charity toward the wretched persons in wondrous contrition. But the malign spirit, now twice conquered, and twice broken and shaken, and boiling to enervate the heel of the blessed Virgin, procures new forces with which to invade the Virgin of Christ. But the figures of irrational beasts, into which he had transformed himself to terrify the blessed Virgin, being abandoned, he assumes the habits of rational animals for the third encounter, trusting that he would more potently wage the battle, and would carry off a more certain victory over the Handmaid of Christ.

[54] For at Kraków, when, according to her accustomed manner, she had descended at the dead of night from the fortress of Kraków and a third time; to visit the lepers and sick, and a longer journey remained for her to the church of the Holy Spirit through several streets, she not yet having passed through the Castle street, a copious and frequent cohort of armed men rushed upon her, showing a huge roar and clashing of arms, as though about to plunder her and her companions. So fierce and menacing a nocturnal apparition would have terrified even the more robust sex. But the handmaid of Christ Cunegund, no otherwise than if she had seen mice or frogs, with neither mind nor countenance changed, remained intrepid; nay, she even laughed at and rebuked her companions, struck with great fear at the encounter of so horrid a spectacle, and almost dead with senses lost, saying: "O companions of little faith! why have you so suddenly, and with so great dread, fallen down at the sight of fictile shadows, and, the arms of the Christian soldiery being cast away, shown yourselves timid and almost conquered at the mere sight? Resume your strength, and lay aside fear. For neither are these spirits which you behold greater or more powerful in human form than those of mice or frogs, nor more terrible with arms than with a hiss, about, at the impression of the one saving sign, by which they were formerly conquered by our Redeemer, soon to yield to us, who are fortified by the custody of the supernal citizens."

[55] And without delay, the sign of the cross being cast, all that troop of demons, when, so often conquered, they cease to infest her with specters. the adulterine effigy which it had counterfeited to terrify the Handmaid of Christ being laid aside, testifying itself confounded and conquered, vanished from the eyes of Cunegund and her companions. And the Virgin of the Lord, in great cheerfulness and exultation of her spirit, having pursued her begun journey, bestowed the work of charity and visitation on the members of the Lord with piety and religion the more ardent, the more, with fuller solace of Jesus Christ in overcoming the princes of darkness, she marveled that she was, on very many occasions, already aided. But the three above-written encounters and demoniacal temptations under three forms, namely of dogs, swine, and robbers, by which the condition and action of Satan was most rightly expressed, being warred down by the handmaid of Christ Cunegund, the wicked spirit did not further add to construct terrors and snares for her through visible forms, dreading that he would take upon himself a fouler confusion and reproach in himself and his own.

ANNOTATIONS.

CHAPTER VI.

Her services in the hospitals; the miracle of leprosy healed by a kiss; the mortification of the flesh; the prolonging of virginity to the third year.

Her diligence, humility, and rare charity in the ministry of the sick. But that also, a deep and rare specimen of humility, shone forth in the Handmaid of Christ; for, having entered the leper-houses and hospitals, the houses also and huts of the needy and lepers, casting away all leisure, chattering, and vanities, she took care to attend to the offices toward all with even mind, weary of none: and to these indeed she washed the heads; from these she drew out the corruption of their diseases; from these she pressed the putrescence from their ulcers; to those she bound the wounds; of these she handled the scab or leprosy; those she fed; these she gave to drink; very many she led to the privy, either by guiding their steps or on her own shoulders; to some, ointments being applied, she applied a cure. And according to the various condition of the sicknesses or necessities she bestowed various services on each. More often carrying on her shoulders to the privy those worn out with grievous languor and horrible stench, and wiping away the purulent corruption of the flowing diseases, then feeding them with a dry hand, she refreshed the breathing shades. Then, alms being bestowed on each, and the feet and ulcers of all being kissed, she at last, wearied and panting, returned to the fortresses or courts of her habitations. But this was her chief care and most observant zeal, that, while the other mortals had given themselves to rest and sleep, she should more laboriously toil about the members of Christ, and with admirable diligence serve the profits of the several needy with deep commiseration.

[57] But as the handmaid and virgin of Christ Cunegund covered her actions and works, and strove in every way to overshadow them, lest the cunning of the ancient enemy should pluck from them any however small part of merit, if, being published, they should come forth into the open, She is reproached for leprosy and dropsy communicated to someone by a kiss: the divine mercy, for the edification of many, disclosed the ray of her sanctity, already then marvelously radiating and scintillating; that He Himself, wonderful and glorious, might be proclaimed in His Saint. For while the aforesaid Virgin had impressed a kiss, from the office of charity and solace, on one of the noble matrons, who stayed in the services with her and her mother-in-law the duchess Grzymisława, Przecsława by name, having a horrid and swelling countenance, at once the mouth and face of Przecsława so reddened and swelled up that she seemed to all bystanders to be struck with a grievous disease of leprosy and dropsy. But Przecsława herself also, feeling herself invaded by pain and disease from the impression of the kiss, after bitter weepings, sighs, and groans most abundantly poured out from the depth of her heart, began also to assail the Saint of God with several curses and reviling, more vehemently, why she had kissed her ^a, and had procured for her by her kiss the swelling and leprosy, the pain goading her, and the matter as much by its novelty as by its harshness.

[58] But the handmaid of Christ Cunegund, moved nothing by those reproaches; therefore, kissing the same person again, she heals her suddenly. but, when it would have sufficed to remit the offense, she added moreover also charity: for, having compassion on the pain of the aforesaid matron Przecsława, by which she was too much distressed, again she gave a kiss on the face of the aforesaid Przecsława, although horrible from the swelling and leprosy. And immediately all the swelling and all the leprosy yielded to the kiss; and at the touch of the kiss, no otherwise than at a command, it vanished. Then also Przecsława, her guilt and the benefit of the virgin Cunegund being recognized, rolled at her feet, both gave her thanks for the health bestowed, and for the deed under

humbly asked that pardon be given her for it; which the virgin Cunegund answered that she had given even before she was asked. But from that deed the amazement and admiration of all who were present and who had seen pervaded their breasts, and the handmaid of Christ Cunegund began to be held in more cultivated veneration and to be celebrated in the discourses of all.

[59] And although from infancy, nay, to say more truly, Ordered to wear costly garments, under them she puts on a hair-shirt; from her very cradle she held in contempt purple and delicate garments, yet, coming to the years of discretion, when she was now married to Boleslaus duke of the Poles, and especially under that two-year period granted her by her spouse for enjoying virginity, she more strongly began to execrate all ornament of the body and all garments proud with gold and scarlet, and to be clothed on both feast and solemn days with vile ones; not ignorant how much the vileness of garments adds to the virtues, and splendor detracts. But when both her mother-in-law, the duchess Grzymisława, and her spouse Boleslaus, duke of the Poles, bore it ill, that a royal Virgin and new bride had so untimely renounced from herself all cult of garments; and compelled her to splendid clothing, she, acting with a most prudent and cautious ingenuity, lest she should disobediently neglect the commands of her mother-in-law and her spouse, put on indeed garments gleaming with gold and gems on the outside, but applied to the naked flesh a hair-shirt copiously woven of horse-hairs; and, using it assiduously by days and nights, she suppressed the incentives of lusts, and rendered her flesh obedient and servile to the spirit.

[60] Moreover, in that austerity she had constrained her flesh with the hair-cloth garment and the scourge of rods, to which she adds almost daily and bloody flagellations. so that almost on each night her most tender and delicate body was rendered bloodied; understanding that a carnal chastisement of this kind conduces very much to repelling the suggestions of demons and to rescinding carnal enticements, and at the same time reckoning that the suppliant prayers for retaining chastity and virginity, poured out more frequently and to be poured out to the Lord of heaven under so rigid a maceration of the flesh, would be more benignly heard, and that her beseechings, interposed for the chastity of mind and body, distilling tears and blood, could not fall to no effect.

[61] Her harsh and frequent fasts, dishes sent to the sick. The blessed virgin Cunegund added also another kind of taming the flesh, that the flesh itself, seized by a doubled chastisement, might cease to grow wanton even in slight enticements. And so the days of Mercury and of Venus Wednesdays and Fridays, but also each feast of the blessed Virgin Mary Mother of God, likewise the Apostolic feasts, the vigils of Saints John the Baptist, John the Evangelist, Lawrence, Nicholas, Martin, Catherine, Margaret, Dorothy, Magdalene, and of very many male and female Saints; the days of the four seasons Ember days, and the Lenten days, and the days of the Advent of the Lord, she passed under a great and rare abstinence, more frequently content with nothing but black bread and pure water, prolonging that abstinence even until evening and the setting of the sun. But if any things were, without her command, ordained for her refreshment, her mother-in-law or duke Boleslaus her spouse working it, she dispensed them all by sending them through faithful messengers to the hospitals, and laid them up in the bowels of the needy and wretched persons, testifying herself abundantly satisfied, if their roaring hunger were appeased.

[62] The second year of the virginal wedlock elapsing, she demands a third; A whole two-year period being spent under the observance of virginity and chastity, yet in a frequent and hard combat outward and inward, by the blessed virgin Cunegund, when by frequent battle within the walls and without the old enemy had been warred down; and the end of the second year having followed, the beginning of the third year was at hand, [and] with the greatest fervor and heat Boleslaus, duke of the Poles, after so long an awaiting and delay, hoped and disposed himself to pass over into the embraces of his spouse the virgin Cunegund, and had more instantly demanded of her concerning the rendering of the debt; then she, rolled at the knees of Boleslaus the duke, her spouse, and prostrate on the ground in the manner of a cross, mixing tears with prayers, prayed that he would add that third year also to the two spent, and, for the honor of the kind John the Baptist, for attaining the prosperity of each of her affairs both public and private, would pass it in chastity and continence; and by a three-year observance of chastity would show himself a true and Catholic prince and a true worshiper of the blessed Trinity, subjoining also several other causes and regards, about to vindicate the liberty of her virginity and chastity.

[63] but the spouse, angry at this, endeavors to bend her in every way. Boleslaus the duke was a prince moderate in pouring out and chastising anger. No one also would feel injuries less than he. Then, however, indulging his choler and grieving beyond what anyone would think that he was spurned and mocked, fierce and full of anger, no answer being given to the so submissive and humble petition of his spouse the virgin Cunegund, he departs with too great haste, showing his bile even in his countenance and gesture, and remitted nothing of fulfilling his desire. Nor content to have departed from the court, he goes off into the more remote places of his principalities; and in them consumes the middle of the year in abeyance. His anger at length flowing away, and duke Boleslaus having returned to a milder habit, he nonetheless withdrew his sight and communion from the virgin Cunegund, and began, through the remaining half of that third year, to contrive new arts and new devices to incline the Virgin of Christ to his consent; and tried everything short of force by which the mind of the Virgin could be bent (but all his arts were in vain: for she persevered most constantly in her purpose): for, disdaining to speak with her himself, he orders it to be announced to her through frequent messengers, that in her place he would take several concubines, if she should refuse to be subject to him by the right of matrimony, and that he would use both their fellowship and their love: let her see and weigh that both her crime and her spouse's would redound more to her than to her spouse: for, she denying the debt, and seeking various manners and various subterfuges and devices to elude the marital rights, he himself would be compelled to decline into fornications and adulteries, and to pass over into the concubinage of other women: but also it would be necessary that the duke himself, ensnared by the custom and abuse of other women, would hold her hateful and detested, and could with difficulty, or never, resume conjugal love, even she herself correcting her will.

ANNOTATION.

CHAPTER VII.

Her constancy in the purpose of virginity most strongly, but in vain, assailed.

The Virgin of Christ bore these ducal terrors and these denunciations with a strong and free mind; and, girding and arming her thigh with the sword of continence, Boleslaus strives to storm the constancy of his spouse, she opposed the shield of patience against the temptations and machinations of this kind of the duke her spouse with wondrous patience and wondrous benignity; and to those denouncing she answered that the virtue of the duke her spouse was known to her, and that he would not commit that he should endure to soil herself and her noble soul with her body with adulteries and carnal enticements, about to burn a perpetual disgrace on herself and her name. But duke Boleslaus, seeing that that device, however strong and cunning, had brought no profit to himself and his intention, again by another art endeavored to weary the royal Virgin for his consent, bearing more troublesomely the force of his desirous passion.

[65] For, meeting the confessor of the blessed virgin Cunegund, and to whom she deposited the guilt of her transgressions, through the Virgin's confessor, whom he, being hired, by various [arguments,] loaded and persuaded by a long discourse, he sends him to the Virgin of Christ, about to incline her both by counsels and by threats to the affairs of matrimony. Who, when he arrived, with strong reasons long before prepared and sought out, began vehemently to urge the Handmaid of Christ; that, after she had, by the assent of both her parents, married Boleslaus, duke of the Poles, and betrothed him for a husband and spouse by a public profession, she should no longer mock his expectation: nor henceforth frustrate his hope and that of the nobles of the kingdom, hoping that a successor would be born to them from her womb, about to merit for herself both temporal and eternal salvation in the generation of sons, and to vindicate the kingdom of her spouse from childlessness. He set forth after these things very many authorities from the divine books, and a forest of various Scriptures; by which he most strongly persuaded that chaste generations and chaste marriages had very often been more excellent than all celibacy, and had turned out to a higher merit and honor than continence. Thus he said that Sara bore Isaac; thus Rebecca bore Jacob; Rachel Joseph; Jochabed Aaron and Moses; Anna holy Samuel; Elizabeth the great John the Baptist to Zachariah, and than whom among those born of women none greater arose; Helena the emperor Constantine; that holy women bore illustrious sons, and produced by their offspring luminaries shining in the firmament of heaven, and by their fruitfulness filled the heavens.

[66] but especially through the law of marriage, he deters her from her purpose. "But if these perhaps seem to you external and foreign examples and objections; [and] that the time of grace is distinguished from the time of the Law by a remote distance; since every barren one in the Law was liable to malediction: but the Apostle, the vessel of election, taught in the celestial school, thunders in the ears of the several who have obtained the law of grace concerning virginity, and praises its excellence with the highest proclamation, and admonishes those having wives to bear themselves as if they had them not: yet I will produce for you from the stock of your race two holy and notable women, Hedwig and Elizabeth, the one your grandmother ^a, the other your great-aunt ^b: of whom each, although by the command of their parents they had passed over into the marital torches, and had procreated both sons and daughters, yet nothing was plucked from their sanctity or merit, but that in the triumphant and militant Church, signs and prodigies disclosing them, they are held great and glorious, translated by the judgment and consent of the several into the number of the female Saints. But if by all these you are not moved, set certainly your betrothal before your eyes, by which, betrothing duke Boleslaus for a spouse, you subjected yourself to the will and power of another man. The will of marrying and of not marrying rested indeed with you; which when you have discharged, you have henceforth no free flight, you who by marrying preferred wedlock to virginity, and passed over into the command and dominion of your husband, no more to kick against him."

[67] The Virgin at first, anxious, is at a loss; These so rigid and importunate and strong discourses penetrated even to the marrow and breast of the Handmaid of Christ; they struck with wondrous anxiety, and greatly shook the raw beginnings of the holy Virgin. And the Handmaid of God was afflicted, on one side by fear of losing the treasure hitherto greatly guarded and defended, at no time, manner, or device ever to be recovered; on the other by the transgression of a sacrament. Yet what she should do, whither the Virgin of God should turn herself, she utterly knew not: for neither in any way would she lose the lily of her virginity, and change the hundredfold fruit into the thirtyfold; nor did she think it safe enough to go against a vow solemnly rendered, and disobediently to neglect the persuasions of her confessor and his commands, by which he constrained her to fulfill the vows of her spouse. Therefore, revolving many things within herself, she persuaded herself, saying: "Now, O Cunegund, there is need of spirit, now of a strong breast."

[68] But skillfully answering the reasons and persuasions of her confessor, but soon confuting the arguments of the confessor, she refuted them; saying that she was not to be compared to her blessed kinswomen Hedwig and Elizabeth, holy and most brave women, and who, the threefold enemy being overcome, had already passed the condition of mortality, as one conscious of her own weakness and infirmity; nor to be drawn to carnal enticements, to be honored by the sacrament of matrimony; lest lust once tasted grow sweet, and construct a tinder, hardly or never to be rescinded, and gluttony absorb chastity: that it was finally uncertain whether the generation of sons would come to pass, or not ^c; for which one thing, even with that certainty which no mortal can afford being had, it would be impious and execrable to change the little laurel of virginity for the foulness of nuptials. In this manner refuting the strong and urgent persuasions of her confessor, and potently overcoming the reasons adduced by him (since her purity, fruitful with the dominical seed, brings the hundredfold fruit, about to receive after death and ashes an unfading crown; but this one's burdensome condition frequently degenerates into darnel and barren oats, about to have the end of its pleasures in death: there in virginity golden vessels fashioned unto honor; here in marriage earthen ones unto reproach: moreover the bonds of matrimony have a true harshness, a false joyfulness; a certain grief, an uncertain pleasure; a hard labor, a timid rest)—detesting his wicked persuasion, she began on the contrary to pray the priest not to proceed to persuade her anything base and unworthy of her mind:

[69] "Recount better things to me," she said, "priest of God; impel me by better admonitions to preserve, not to betray, my virginity: she bids the man begone; and rather restrain the breast of my spouse especially from the fervor of lust. Call away your mind and my spouse's from these depraved and sordid cogitations. Return both to sanity; cease to vex and urge to corruption a vessel devoted to the divinity. Let each of you reconsider how great a sin it is to spoil me of my virginity. But that you persuade me such things, I marvel beyond measure; who, when you ought to have been an asserter of virginity, madly arrange nuptials. Cease therefore henceforth to make words concerning these matters with me. For I prefer rather to suffer all things, than that the honor of my virginity be defiled. I have dedicated my heart and my body and my virginity to God; I have resolved to preserve them dedicated. Beware lest you deem the covenants of Venus more excellent than the white lilies of virginity. For to me Venus is death. My sole pleasure is in celibacy." With such answers, as befitted royal blood and a divine temple, she put to flight the priest himself, as though a certain fiery firebrand stirring up pestiferous sparks, and preferring nuptials to virginity.

[70] who, by the denunciation of his defeat, strikes Boleslaus, From that time the confessor himself, not able to recover, never sustained to approach her about arranging nuptials with reasons or Scriptures, but, returned to duke Boleslaus, narrated in order all the things which he had set forth to soften her, with what discourses and speeches he had sweated in persuading her, with what efficacious answers finally the Virgin of Christ had skillfully confuted his persuasions; subjoining that her most constant mind could in no way be broken, nor drawn away from the purpose of virginity. More vehemently kindled by this denunciation, duke Boleslaus used frequent complaint concerning her in the ears of his counselors and satraps, and greatly damned his lot and that of his kingdom, that he had obtained for a consort that woman whose chastity would rescind his succession and that of his stock, and that he would not leave a lamp after himself; but that his principalities, at his death, would fall to remote dukes.

[71] and the nobles of Poland and all the common people. Nor otherwise were the barons and all the common people moved by childlessness of this kind; and they too repeated their complaints on this matter in public and private assemblies, fearing lest, the ducal offspring failing, on account of the plurality of the remaining princes of Poland ambitious for the principalities of Kraków, Sandomierz, and Lublin, new commotions should arise, and both the man himself and the duchies possessed by Boleslaus should be given for pillage and prey to those who rejoiced over them with malevolent ambition; and the atrocious civil war should revive, which for several years, at the time of the same duke Boleslaus, not yet having passed the age of youth ^d, was waged in the principalities of Kraków, Sandomierz, and Lublin between Conrad of Masovia on the one side, and Henry the Bearded, dukes of Wrocław and Silesia, husband of blessed Hedwig, on the other side, each of whom judged the tutelage of duke Boleslaus to pertain to himself by a contentious suit; Conrad of Masovia indeed, as full paternal uncle, by nearness of blood; Henry the Bearded, duke of Wrocław, because the mother of Boleslaus with the boy and the nobles had chosen him as tutor, by the right of adoption.

[72] Boleslaus's last engine most grievous to Blessed Cunegund. Boleslaus, duke of Poland, understanding by experience that his spouse the virgin Cunegund had all his machinations, and those which he had prepared through the Virgin's confessor, sent to her for persuading [her], broken and emptied out, contrives one other device, which remained residual with him, and which he thought most powerful [to] overcome the Handmaid of Christ. For he orders a certain noble woman, comely in form, to be brought publicly and in broad day, the handmaid of Christ Cunegund looking on, to his couch, as though about to lie with her, and about to use her for a concubine to the reproach and disgrace of his spouse Cunegund, and about to adorn her with splendid clothing. And that he might make the endeavors of his purpose more known to his Spouse, and show himself angry with her by a perpetual estrangement, he withdraws from her all communion both of table and of discourse, and of any acts whatever, nor ever deigns to visit, see, or address her, according to the observed custom; and publishes abroad that he would summon even more concubines to increase her crime and ignominy.

ANNOTATIONS.

CHAPTER VIII.

The apparition of St. John the Baptist, and his prediction; the conversion of Boleslaus and his renunciation of the conjugal right; the joy of the Blessed one, her giving of thanks, her caution thereafter.

But what was the Virgin of Christ to do against these machinations? By what means she should crush the thickets laid under her, Blessed Cunegund, destitute on every side, flees to God and the Saints; and reintegrate the broken places, she utterly knew not. For, in favor of prince Boleslaus, she saw that she was not only despised by the several, both males and females, whenever she applied herself to any person; but, as though tossed by a shipwreck, dashed against a rock. There remained one thing, that in so many and such contumelies, temptations, and reproaches furnished her, and, by probable conjecture, to be more furnished, she should trust that she could not be deserted by Christ. Fleeing therefore to Him with her whole mind and whole soul and heart, she supplicated with nocturnal and diurnal prayers, a shower of tears being mixed in; that He, having pity and being propitiated, would bestow on her mind and fortitude [to] preserve the honor of her virginity for the remaining time; nor suffer her to succumb to the machinations set against her. She invited the angels for attaining her prayer; she besought the holy Prophets and Apostles; she addressed the Martyrs; she solicited the Confessors and Virgins, and consumed very much time in pronouncing them by name.

[74] Yet among all the Saints she wearied with frequent prayer the most blessed John the Baptist and Precursor; to his tutelage, to his defense and solace, especially St. John the Baptist; to his suffrage, to his governance and aid, she commended herself with her whole mind and body. "You," she said, "most sacred Precursor and Baptist of the Lord, are strong in a great gift with God; you a virgin; you a cultivator of the desert; you a notable martyr; you a seer; you a lamp; you more than a prophet; you a herald of virtue and of the Lord to come in the flesh; than whom among those born of women none greater arose; look upon your suppliant, devoted to you; and by how much you see her assailed with greater perils and temptations, by so much the more quickly rise up for my defense, and show the honor of your virtue; for on the anvil the Lord has stretched me out. There is need of your help to subsist: which by your intercession and merit, to whom I have wholly devoted myself, I do not doubt I shall attain." While she assiduously insisted on these beseechings, and implored that help be afforded her from heaven; the four-and-twentieth day of the month of June, on which the feast of St. John the Baptist is festivally kept by the worshipers of Christ, arrived. Whose vigil, being spent in great abstinence, according to the accustomed manner, only bread and a very little water being tasted, she consumed also the darkness of the following night, passing the whole night in continual prayer, demanding with suppliant prayers the aid of blessed John the Baptist for protecting and preserving her chastity, and requiring his help now to be present to her.

[75] who, appearing to her, consoles her, In a wondrous manner, as she repeated prayers of this kind, and watered her face with tears and sighs, the most blessed Baptist John, gleaming with the greatest light and clothed with inestimable splendor, visibly appeared; and, blandly addressing the Handmaid of Christ, his faithful servant, and bidding her hope excellently for the suffrage of Almighty God, and for his own patronage also, "Be of good cheer," he said, "Daughter; act constantly; fear nothing: for the most clement God favors your chaste purpose, He Himself the preserver and guardian of chaste minds; nor will He permit your chastity to be shaken, you who have prepared for Him in the coffer of your breast a pleasant temple and a most acceptable holocaust. He is about to reward your great faith, your great virtue, your great and lofty purpose, with a great and eternal retribution."

[76] foretelling that three days after she would obtain her vow, etc. Nor was holy John content with a simple promise in his faithful little Client, but adds to her also a more certain proof. "A sign," he said, "of my most certain betrothal receive from this. On the third day you will have your spouse, duke Boleslaus, about to come to you at the Castle of the New City ^a; who will meet you coming out of the church, and, all ferocity which he has hitherto seemed to bear toward you being laid aside, will show himself mild and benevolent to you.

About also to seek your address, he will receive you, and will greet you first; about to return into grace and reconciliation with you, never afterward to be dissolved, nor henceforth to exact from you the debt of cohabitation, but with a prone and spontaneous will liberally to grant you the honor of virginity and continence, and whatever you shall have resolved to obtain from him. But also know that whatever things you shall ask in my name, you will undoubtedly attain. Therefore hope boldly; boldly intercede for your own and others' necessities, about to prove me a faithful patron and a marvelous suffrager before the throne of the Most High." And these things being said, that vision, together with the light which had illumined the chamber, disappeared.

[77] This so marvelous and efficacious vision being perceived by the handmaid of Christ Cunegund, The event answered the revelation: turned not into any pride or arrogance, nor puffed up with a haughtiness of spirit, but she began to bear herself toward God and men more humbly, more submissively, and more modestly, and to venerate and merit more fully the divine grace shown to her more manifestly. For neither was that vision empty or phantastic; but all things which the series of the oracle had foretold came to pass for her by the effect. For both in the designated place and time Boleslaus, duke of the Poles, the Virgin's constancy being observed, meeting the blessed virgin Cunegund, showed himself most mild to her; and the former indignation being utterly abolished, and as though he had never been angry with her, receives his spouse Cunegund, and treats her with chaste favor.

[78] "You have conquered," he said, "by your mildness my anger, for Boleslaus of his own accord permitted her perpetual virginity. and broken all my motions and goads. The liberty of chastity and virginity, since it has thus seemed good to the clement God, and to the Heavenly ones, and to you, I grant; but also whatever greater things you shall ask of me, do not doubt that they will be granted you. I now do not envy your virtues, but am delighted. Your chastity, which I had contended to storm, henceforth keep: you will have me its emulator and preserver, not its hater. I will set about, for the rest, to make myself compliant to you in each thing: and I will wish that the grace of God, as it is, may remain with you forever; about to amplify also my kingdom, which is common to you with me, by your prayers and merits. Do you vehemently exult and rejoice that God has so given, that, whereas with a sad countenance and a sad soul also you came to me, glad and mistress of your vow you will depart [*] from me."

[79] Mistress of her vow and her desire, the virgin Cunegund, by the divine favor and the intervention of St. John the Baptist, in each thing whatever she had wished, according to the edict of the oracle, being accomplished, She pays thanks to God, an opportunity being had, returned to her bedroom, having entered her oratory, with ardent devotion recounted the great works of the Lord, and gave immense thanks to His omnipotence, saying: "I bless Thee, almighty God, King of all kings; who art great and wonderful; who didst permit me Thy handmaid to be tempted, and didst not desert [me] in the temptation; but didst comfort [me] with Thy holy aid; nor didst permit [me] to succumb, but didst raise [me] up with Thy greatest and frequent mercies. I glorify Thee; I bless Thy name; who scourgest and healest; who vexest that Thou mayest instruct. And now, O Lord, I Thy handmaid, suppliant, beseech Thee, that Thou remove not Thy holy mercies from me; but perfect Thy begun work in me: and corroborate unto the end the most excellent gifts of virginity and chastity, which hitherto Thou hast guarded in me, through the merit of the passion of Thy Son our Lord Jesus Christ, and the intercession of His Mother the most pure Virgin Mary, and of St. John the Baptist, and of all Thy Elect."

[80] Then, growing warm with greater devotion and religion toward the author of her vow and magnificent intercessor, blessed John the Baptist, she bound herself by a solemn vow, and to St. John the Baptist; vows also being added. devoting that the vigil of the aforesaid Saint, on which he had appeared to her and announced a faithful oracle, would be celebrated and venerated by her forever; moreover, vowing that on that day, to all and each of her debtors approaching her, she would remit any offenses, injuries, and debts, with a liberal and voluntary mind, to the honor and glory of St. John the Baptist her patron. "Greater," she said, "is this day, on which I have both attained the most abundant benefits of Almighty God, and beheld the Precursor of the Lord with fleshly eyes, than that it can fall out of my mind and memory." Then she gave force to her words, and celebrated the vigil of blessed John the Baptist each year in abstinence and affliction of body and largess of alms; and there was made to her a great concourse of men of every order and condition on that day, either demanding that debts and offenses be remitted, or that intercession be made for their necessities with Boleslaus duke of Poland and the other magistrates: the Virgin of Christ assented to the prayers of the several, and, munificently and cheerfully granting all things which depended on her judgment, she also, wearying with great instance duke Boleslaus and the remaining magistrates to grant the things asked, prevailed.

[81] She further fortifies her virginity with humility and fasts. The spirit of exultation and joy, Christ the Lord and His Mother Mary, and St. John the Baptist and the other Saints being magnified through marvelous praises, yet the same spirit more abundantly filling her, marveling that she had attained the most ample gift of virginity and chastity in the conjugal state, on each day and each night suspended in meditation, she exulted, and, discoursing on the great works of the Lord which had come to her in the coffer of her breast, and considering also the height of the divine counsel concerning herself and her salvation, filled with a certain wondrous sweetness, was turned into amazement and ecstasy. And, lest to her, placed under so most celebrated and now more highly published chastity, the crime of pride or elation (which she knew to befall very many continent persons) could creep in, and encrust her most holy purpose and most noble act with any dust of arrogance, she strove to make it firm, stable, and perennial for herself with the great strength of humility, the great tenor of self-abasement and self-contempt, and the great cold of abstinence and fasts; fearing to lose in peace what she had preserved in a hard and long battle.

ANNOTATIONS.

CHAPTER IX.

Her silence, prayers, vigils, stated fasts, maceration of body, contemplation of the passion of Christ and of the Blessed Virgin; works of mercy and of inward mortification.

Finally, knowing that celibacy would profit her little or nothing without the perfection of other goods, The Blessed one's nocturnal silence, vigils, and prayers; binding herself by a perpetual law of silence from the setting of the sun to its rising, she never spoke to anyone whatever, however familiar to her, man or woman, nor even to her consort duke Boleslaus; but, hating all fellowships and colloquies and companionship altogether, spending the first part of the night in prayer, she prolonged sweet discourses with her celestial Spouse into the length of the night; nor otherwise than wearied did she take rest by sleep; from which, sequestering herself before the middle of the night was come, and, though her eyes resisted, unburdening herself, she returned to the accustomed pursuits of prayers and meditations: moreover, she frequently passed the whole night with great elevation of mind toward God in perpetual vigils: nor on that account, however, on the following day, while she performed the work of devotion, did she show herself the more dull.

[83] And although on each day and on each night by fasting, other harsh things and exercises on the days of Venus and of the Sabbath, etc. vigil, and hair-shirt she assiduously softened her noble and delicate flesh to obey and serve the spirit in all things, and bound its contumacy by the exercise of virtues and abstinences at any time: yet on the days of Venus Fridays, as dedicated to the passion of Christ; and on the days of Saturn Saturdays, as dedicated to the Blessed Virgin Mary, and on their nights, but also on each celebrated day, she extended sharper torments upon her flesh: for, not content with the subduing of fasts and vigils, and of a hard bed, and of a hard hair-shirt, she coerced her virginal body by disciplining it with a scourge having harsh knots woven with iron, until drops of blood flowed and reddened the knots of the scourge, throughout all that time of flagellation, on the day of Venus recalling the whole order of the passion of Christ, and on the days of Saturn the compassion of the blessed Virgin. She had indeed the series of the passion of Christ written, and the compassion of the Virgin Mary in little books, sculpted on tablets, yet more rooted and fixed in her heart. And while with fleshly eyes she beheld before her the marks of the Lord's passion, yet more vividly she handled them with the eyes of the mind.

[84] But, having tarried longer upon some mark of the Lord's passion by the extension of contemplation, [contemplations of the passion of Christ, and of the compassion of the Virgin Mary,] she could not easily turn herself to another, retarded by the sweetness of the former so that she scarcely tore herself from it. But the deep reminiscence of the Lord's passion and of the blessed Virgin's compassion, while it produced in her frequent groans, while it drew from her irriguous showers of tears, transformed her wholly into another person, furnishing her the pursuits of contemplations, and both the sweetness and the fervor of a marvelous devotion. By which she, roused, no otherwise than if her most beautiful spouse Jesus Christ were present before her, was in a wondrous manner gladdened and inflamed at His sight, where she addressed Him most sweetly, where she poured out to Him voices of thanksgiving for her own and the human race's beatific and marvelous redemption, where she demanded most devoutly with suppliant prayer that the gift of perpetual continence and virginity be given her with the other endowments of virtues, every incentive and goad of carnal concupiscence and motion being driven from her, where she offered Him the chaste calves of her lips; beseeching and interpellating His divine clemency for her own and others' necessities, through the most lofty merit of His passion.

[85] to which in all things she recurred, her own torments also being applied: And she demanded that first herself and her people and the Polish kingdom; then the whole Church of the faithful be directed unto salvation through His merciful will. For nowhere else, than when she had fallen into the contemplation of the passion of Christ and the compassion of His Mother, did she feel herself lifted up by so lofty an erection of spirit, and suffused with so bountiful an abundance of devotion; on account of which in each of the straits and falls of her temptations she had a continual recourse to the stigmata of Christ, about to attain from them the manifold grace of consolation. The lasciviousness of her body being subdued by the cold of fasts, and the flagellation of blows, and a harder bed, and moreover by the hair-cloth garment, and reduced to servitude; she strove also to make the other virtues, by which the sanctity of life and the divine propitiation are wont to be acquired through works of piety and mercy, domestic and familiar to herself, that by the assiduity of custom, use might be turned into a habit and nature.

[86] works of mercy toward the wretched and needy: For she omitted no kind of largess or of services toward any needy one, publicly and privately,

pursuing pilgrims, strangers, orphans, widows, whether invited or of their own accord entering to her, with a most bountiful gift ^a or refreshment. She more frequently visited the sick, lepers, feeble, and any suffering necessity, refreshed them with solaces, relieved them with counsels, filled the minds of the several with largesses, constituting herself the minister of all; and exercising herself, after the manner of a private person, in nourishing and refreshing the needy, orphans, and the desolate, and widows; kindling also the rest by the example of her virtue to similar works of piety; moreover she admonished Boleslaus, her consort, monarch of Poland and duke of Kraków, to abstain from public and private plunderings, and to decide chastely and sincerely each thing which was to be dispatched either by office or by judgment.

[87] [other virtues, especially chastity; whence also she won for Boleslaus the name of the Chaste.] Assailing indeed arduous and most difficult deeds, she chose virginity, the first and highest mistress of all the virtues. In which alone she so excelled that she is to be compared to no mortals of her age and her condition. There was in her an immense humanity of nature, sweetness, benignity, and affability, alluring all to herself by her courtesy, through which she attached to herself honor and the everlasting propagation of her name; but to her consort Boleslaus, duke of Kraków, an appellation befalling no other king or prince of Poland, that he was called the Chaste in life and after death. Her morals were grave, alien from all—I will not say obscenity, but—the ridiculous and vanity, but for the rest mild, redolent of virginal modesty, and such as had benignity and clemency rather than displayed them.

[88] These signs not for the rich, powerful, and purple-clad alone; She patronizes the oppressed in judgment: but more scrupulously and more tenaciously for the oppressed and those suffering injury, producing signs of probity and clemency, frequently incurring grave contentions, feuds, and hatreds with princes, magistrates, and judges, opposing her just and strenuous defense for them. Having entered also the tribunals of the judges, and, while the causes of orphans, the needy, widows, and any oppressed persons were being treated, being present before them, lest it should chance for them to be oppressed by the fraud of calumnies, removing and clearing away frauds, deceits, and calumnies, she provided with as much fuller care as she could: nor by any persuasion, largess, or prayer could she be moved from the sentence of what was just and honest. With incredible zeal and charity imparting her help to the several who demanded it, counting it for the greatest delights, as often as she succored anyone laboring, as often as she relieved anyone oppressed or calamitous.

[89] Every more splendid cult of garments and ornaments being laid aside, she distributed precious garments, etc., to churches and the poor. clothed in a simple and neglected garment, she longed to have nothing comely, nothing elegant, nothing careful except the virtues and the discipline of living. No haughtiness or brightness of gems, pearls, and the other things with which the ambition of illustrious women is wont to burn could be noted in her; but with precious garments and clothing, and all the royal furniture which she had brought with her as a dowry, and which the liberality of duke Boleslaus her consort had given her, either distributed into the ornaments and adornments of the churches, or buried in the bowels of the needy, she covered herself with the garment of extreme humility and modesty. Following also the work of the most blessed Martin, bishop of Tours ^b, her fellow-countryman, a Pannonian even as she was, by assiduous meditation and memory—which, while still a catechumen, he had done for a poor man constrained by the force of the cold at the gate of Amiens, having shared his half-cloak with him—she prayed, with a boiling desire, that she also might one day, through the grace of divine piety, ascend to his merit, she who had clothed so many naked and cold bodies; esteeming that it had been excellently done for her, if, having despoiled herself, she should have clothed her most sweet spouse Jesus Christ in the poor and His members, about now to be clothed excellently by Him with the comely garment of virtues, and more excellently in the future with the stole of immortality.

[90] Whereas all extolled her piety, clemency, religion, Her inward mortification and humility amid praises. ingenuity, holiness with high proclamations of praises (for, to collect and heap up the grace of God, and the benevolence and favor of the common people, she omitted nothing in any of her actions), yet she so prostrated and tamed in herself the affections of the inner man, and trod down the breath of human praise; that she drove away and eradicated from her coffer every dust of earthly contagion; overcoming so strongly the several enticements, commotions, and lusts of her soul; that she never permitted herself to be drawn away from reason to any sensuality, and held her mind fortified, especially against luxury, avarice, and haughtiness, macerating her body with the cold of abstinences, she slew in herself the flames of lust and the rising motions of a wanton age.

[91] She disfigures the comeliness of her face. But understanding that, from her natural form and rare beauty, she would be commended by very many mortals (which had so eminently settled in her through each part of her mouth and countenance; that, on account of the stature of her body, which was to her tall ^c and erect, and the ruddy comeliness of her cheeks and eyes, and the beauty of all her members, she easily turned to herself the eyes of all who beheld her), about to take away from weak men an occasion of scandal, but from her consort Boleslaus duke of Poland the incentive of carnal concupiscence, she hastened to pollute her natural beauty with filth, and to darken the whiteness of her mouth and cheeks by beating them with a chisel ^d.

[92] Gold and gems she turns into a cross and its ornament. All cult of ornaments also, utterly casting off and excluding from herself, and renouncing them forever, she turned the glowing gems of diadems and pearls to adorning the images of the saving gibbet. She had a golden crown, distinguished with precious gems and stones and pearls of rare magnitude, heavy in weight of tawny gold and of great estimation, with which she had been accustomed to adorn the temples of her head on the more celebrated feasts; nor among all her ornaments was there another equally notable jewel ^e, which was appraised at a higher price and worth; this also, like the rest, the blessed virgin Cunegund, bestowing it for the honor of the Almighty, disposed to have a cross fashioned from it and the wood of the Lord's passion adorned from it, which she liberally gave to the greater church of Kraków for a perpetual and perennial memorial.

ANNOTATIONS.

CHAPTER X.

The neglect of garments, and their distribution; her affection toward the religious; her discernment between the predestined and the reprobate; her devotion toward the sacrifice of the Mass, and the mysteries of the life of Christ.

Vileness in garments; their distribution to the poor; the hair-shirt. Moreover any garment whatever, whose clothing could have made her more commendable, she fled no otherwise than a snake, and shuddered at its raiment. But if ever she had put on any more cultivated garment, and thence any gracefulness or comeliness clung to her, immediately, drawing it off, she bestowed it upon widows and orphans. For, hating all outward habit, she had turned her every zeal and effort to this one thing, that she might assiduously make more comely and more beautiful the inner ornament, by which she might please the sole inspector of hearts; that in her the prophecy of David might be fulfilled to the letter: All the glory of the King's daughter is from within. She frequently also ordered ducal garments to be mended for herself for this one purpose. Finally she was clothed with them with this regard, that she might have an opportunity afforded her of distributing them to the poor and needy. For the Virgin of Christ did not greatly care in what kind of garment, cultivated namely or rough, she walked; inasmuch as under golden garments and those proud with scarlet and purple she wore a hair-cloth robe next to her flesh; but that she might use a coarser liberality toward the poor of Christ; that in that also she might procure merit for herself, in which others treasure up guilt for themselves.

[94] An assiduous solicitude and care held the virgin of Christ Cunegund, Her piety toward the religious orders, especially of the Clarisses, that she might succor and minister to religious men and virgins dedicated to Christ in each of their necessities, and suffer nothing to be lacking to them; she also frequented their dwellings, monasteries, and places, about to take spiritual edification from their colloquies and to afford to each service or expenses. But to the monastery of nuns of the Order of St. Clare of Zawichost de Lapide, otherwise Skała (whose vestiges and site would perhaps be unknown, unless the river Prądnik ^a, which flowed past the monastery, showed them), which we now see translated to the church of St. Andrew at Kraków ^b, she was borne with a more inclined devotion and affection. There presided over it then, in the place of abbess, a noble woman, notable as much by race as by sanctity, Salomea, own sister of Boleslaus monarch of Poland and duke of Kraków, daughter of Leszek the White, once wife of Coloman king of Hungary, who, leading with that same spouse and husband Coloman a celibate and virginal life, was held celebrated for religion and sanctity. For, her husband Coloman, king of Hungary, being persuaded to keep celibacy through all the time of their marriage, at his death, taking up the Order and habit of St. Francis, or of St. Clare, she formed very many virgins by her life and example, and the place of the aforesaid monastery of Zawichost, on account of the chastity, holiness, and excellence of her life (for both in life and in death it was granted her to gleam with some prodigies), was famous and illustrious.

[95] To this her kinswoman Salomea, therefore, abbess of Zawichost, of the monastery of Skała. flourishing with the brightness of virginity and religion, the handmaid of Christ Cunegund the duchess very often descended, sometimes conveyed in a four-horse carriage, at times even on foot (for the place of the monastery was distant only three miles from Kraków), both about to honor and visit her beloved kinswoman Salomea, by whose principal effort she remembered that she had obtained the celibate wedlock of Boleslaus duke of Kraków, and about to attain some example of spiritual edification in the holy virgins there serving the Lord in the austerity of life. As often, therefore, as she went to visit a convent of this kind, she put on a ducal garment of the more excellent ones, which she left, for the profit and solace of the sisters, together with the largess of other notable alms in garments, monies, and provisions, after very much spiritual communion had with them, for the ornaments and garments of the altar and convent; for the most part to be converted, being sold, for relieving the uses and necessities of the nuns; from which matter a certain singular and most beautiful exchange was carried on among them. For both the virgin of Christ Cunegund, after conversation had with the virgins dedicated to Christ, returned to the court more fruitful with spiritual gifts, and they greatly rejoiced that they were provided for in their necessities by her liberality.

[96] From their appearance she discerns the predestined from the reprobate; Finally, there was granted to the handmaid of Christ Cunegund by her celestial spouse Jesus Christ, most beautiful above the sons of men, a hidden power and instinct, that from the appearance of persons she might discern those predestined or foreknown to reprobation. And concerning the foreknown reprobate indeed, she either covered the matter with silence,

or communicated it to a few religious and God-fearing men; but the predestined she extolled with marvelous proclamations, and commended herself to their prayers. And so when on one of the days she had come, according to custom, to visit the nuns of the aforesaid monastery of Zawichost, and by chance there a certain noble woman, Christina by name, of a rather wanton age and life, was being veiled, entrance into the monastery having been obtained through the importunity and power of her friends, and some of the sisters, hating her fellowship, and not easily indeed being appeased, were indignant, alleging in their colloquies that a wolf had been admitted into the folds to scatter the flock of sheep, and on that account she had heard that the abbess of the place, Salomea her cousin, was carped at by the sisters with frequent taunts, about to restrain their disordered commotions, she rebuked them, no otherwise than filled with the spirit of divination:

[97] an example of which matter is brought forward. "Cease," she said, "handmaids of God; cease to carp at the entrance and veil of this your fellow-servant, and do not think that your assembly will be defiled by her fellowship. For I foretell to you that this woman, whom you now disdain as despised for a rather wanton life, will be gainful in virtuous actions, and will surpass each of you by the merit of a more austere and more perfect life." Nor did the effect delay the discourse uttered by the prophetic mouth. For in a short time that woman so grew, through the grace of the divine mercy, into an abundant crop of devotion and religion, that each of the nuns, astonished, marveled at the excellence of her works, and, from her taunters becoming her venerators, extolled her life with rare proclamations, and testified from the evident event that the prophecy of the handmaid of Christ Cunegund, pronounced upon that woman, had performed the office of a genuine oracle.

[98] Her wondrous devotion to the sacrifice of the Mass; To the divine service, wherever it was performed, she was more laboriously intent until its consummation at any time, nor did she leave the thresholds of the church before all the office was fulfilled. Thirty and more Masses, and as many as could be completed whether by reading or by singing, she heard with so diligent solicitude, that, all disgust being avoided, you would believe that this one, which was being performed last, had occupied her; and that with one and the same eagerness and ardor of devotion she had knelt at the first as at the last, with knees bent, neck erect. Bestowing chief care on this one thing on the day immediately preceding, that as many Masses as possible, to be read on the morrow by priests ordained and hired by her for this, might, according to the condition and qualification of matters, be heard conjointly or separately, and that by sacrifices so frequent and continual the divine propitiation might be diffused upon the living and dead, and signally upon the Polish kingdom. Nor content only to hear those Masses, and to fulfill her devotions during the time in which they were performed, she used also liberal oblations toward the officiants, attesting the cheerfulness of her gifts even by the expression of her countenance.

[99] On each festivity of the Saints; nay, to speak more truly, likewise to the mysteries of the Epiphany; where she imitates the Kings, on each day through the revolving circle of the year, exhibiting singular reverence for procuring and increasing merit for herself, she was borne with a somewhat more ardent devotion to the solemnities of the Epiphany, and of the day on which Christ the Lord, humble, sitting on the back of a little ass, came to Jerusalem, the peoples and children with palms and olives going out to meet Him, and in rivalry strewing the way for Him on the Mount of Olives; likewise of the day on which, the Sacrament of His Body being instituted, He instituted the work of great humility in washing the feet of the disciples; exhibiting on those three days a more inclined worship. For while she stood in her secret meditations, giving chief effort to contemplation, suspended by the elevation of her mind toward God; wondering, she revolved with herself in silent discourse how happy that day had been for all mortals, but especially for the nations of the heathen, on which the brightness of the unwonted star that had arisen led the Magi, as the first-fruits of the nations, from the East to adore the Redeemer born in Judea; on which Christ conferred sanctification on the waters, and transmuted the wave into wine. Therefore, about to honor this day and about somehow either to fulfill [*] or at least to imitate the kings of the Chaldeans offering golden gifts to Christ the Lord, she offered every year to the church, in which on that day she heard the divine services, three marks of pure gold, each of which is weighed at seventy gold pieces by the Polish weight.

[100] Following also with most abundant floods of tears the day of Palms, [and the entry of Christ into Jerusalem, or Palm Sunday; where she consecrates garments to the Lord,] she searched out, with liberal and sweet devotion, Christ the Lord, proceeding from Bethany into Jerusalem with the company of disciples and crowds, when a fuller honor was bestowed on Him by the crowds gone out to meet Him and the cohort of the innocents inspired by the Holy Spirit, weeping more deeply for the ruin of the perfidious city, answering the Pharisees carping at Him for the honor received, casting out the sellers and buyers from the temple, the questions objected by the Jews being resolved, when He was deemed worthy of the honor of lodging by no one, returning hungry into Bethany toward evening—each of those acts, and their qualifications and circumstances, as though she were present before [Him], and beheld it with corporal light. Therefore, about to show herself a partner of the peoples and the crowds of the innocents, by whom on that day the way was strewn for the Lord on the Mount of Olives, drawing from her body a garment however precious and noble, she left it in the church in which she heard the divine services, through each of the years of her life exhibiting to Him, in the gift of her garment, a representation of that day.

[101] and of the Supper of the Lord, when she washes the feet of 40 poor, Venerating also the most sacred day of the Supper, on which the only-begotten God, the old testament being abolished, about to inaugurate the new, and no longer about to use the produce of the old vine, instituted the venerable Sacrament of His Body and Blood for feasting and refreshing the faithful; and, about to show the mark of the deepest humiliation, washed the feet of each of His disciples, none being neglected, bending Himself suppliantly to each, while He purified and wiped their legs; not disdaining even the feet of His betrayer, Judas Iscariot, which He knew, on account of the crime of betrayal conceived in himself and to be accomplished, to be about to be wickedly polluted, and eternally to be burned in the fires of Gehenna; recalling that day also with a most singular devotion, secretly leading forty poor into her chamber, and washing the feet of each, few being conscious, and kissing them with much shower of tears, she sent them away, splendidly refreshed, and clothed in new garments, an alms of money being paid to each.

[102] and she imitates Magdalene. Retaining also one of those forty needy ones, the younger by birth, about to emulate the custom of the blessed sinner Mary Magdalene, and, together with her, for the office of contrition and love bestowed corporally on Christ, the Pharisee murmuring, to bestow it also spiritually on His members through her, about to hear in the ears of her heart: Thy sins are forgiven thee: she washed his feet with a deep weeping of tears; wiped them with her hair; and, impressing frequent kisses on them, anointed them with the liquor of balsam, hiding, when she sent him away, a copious alms in his bosom; but threatening with a grave prohibition that he should not disclose or publish to any mortal the service bestowed on him, but should most strictly guard it for a singular secret until the day of her death. But this veneration, this honor and service she laboriously exhibited every year on the solemnities of the aforesaid days throughout all the course of her life, as we have written: nor could a grave ill-health, occupation, or any pressing necessity whatever recall her from a service and worship of this kind.

ANNOTATIONS.

CHAPTER XI.

Her veneration toward churches, especially those dedicated to the Virgin Mother of God; the restoration of Poland and a notable victory over the Russians ascribed to her prayers; the apparition of SS. Gervase and Protase.

She had a daily and perennial custom, observed continually throughout all the course of her life, meanwhile while she lived in the world, Her custom of visiting churches on a journey, and enriching them, that, while for some cause and necessity she made a journey, conveyed in a four-horse carriage, through the principalities of her dominions, about to honor a church occurring in her direct path, the carriage being left, she entered, commending also herself and her necessities to the Saint under whose title she knew that church to be dedicated, by frequent prayers with suppliant devotion, moreover leaving a large money-oblation placed upon the altar with her own hands. But if on some side of the traveler one or more churches appeared, their patron being more scrupulously investigated and known, a proper messenger being sent to them, she transmitted coarse money as an oblation to the holy presidents of the places. Suffering no church, however remote, beheld by her, even in a difficult intemperance of the air, to be neglected [*] by her gifts and oblations.

[104] Meanwhile, about to exhibit her service toward the most blessed Virgin Mary with a more inclined worship, and to approach the temples of the Virgin Mother of God with bare feet. if she had recognized a church seen by her to be dedicated to her title and name, leaping down from the carriage, and drawing the sandals from her feet, to visit its thresholds, if a more cultivated pavement or path was lacking, she ran through thistles, thorns, and brambles, mountains, briars, and hills, through snows and waters congealed with frost and cold; from which indeed her tender and delicate feet, more frequently cut with wounds, distilled very much blood, pierced through by the prickles of thorns, briars, and thistles, of ices and snows, which her attendants, while she betook herself again into the carriage, with difficulty plucked out from the depth into which they had penetrated, the blessed virgin Cunegund observing one and the same tenor of countenance amid so many pressures.

[105] The clement and merciful Lord, and who distributes the gifts of His mercies upon all suppliants, [To the merits of the Blessed one is ascribed the restoration of afflicted Poland,] and upon those who invoke Him with the whole heart, with manifold interest, began, in a wondrous manner of mercy, to be reconciled to the Polish kingdom and people—vehemently bruised, afflicted, and cast down for many years, and from that time in which Boleslaus the Second, king of Poland, not bearing the reproof of the blessed Stanislaus bishop of Kraków for his misdeeds ^a, carried him off, cut into a thousand pieces, by a happy martyrdom ^b, down to the principality of blessed Kinga and her spouse Boleslaus, by the manifold monsters of foreign and civil wars—through the prayers and merits of His holy handmaid Cunegund. And from that time until now, regarding them by the benignity of His clemency, He did not cease to raise up that kingdom and people by very many benefits of His largess and propitiation, reintegrating and uniting the body of the Polish kingdom, torn by several neighboring nations, namely the Bohemians, Saxons, Cruciferi Teutonic Knights ^c, and Germans, and mercifully restoring to that people and kingdom the ancient right and splendor of the kingdom, and the ancient occupied bounds; which, lest they should be confounded (although the enemies and occupiers were softened by several and exquisite devices), the most clement Lord Himself had provided by the tax of the denarius of St. Peter, which is accustomed to be paid to the Roman church from the ancient regions of the kingdom of Poland, by the indication of a mark so unconquerable and superior to all exception, that it compels even enemies and foreigners to confess the occupation ^d.

[106] God being moved especially by her perpetual virginity: And so, to raise up the long-distracted and collapsed kingdom of the Poles, a more scrupulous care of the divine propitiation was shown, as we shall narrate by what follows, by frequent indications, the merit of the aforesaid blessed virgin Cunegund working it, the divine propitiation being provoked to be reconciled by the pure and constant service of the aforesaid Virgin. Whereas to her there existed many most beautiful and excellent deeds for glory and sanctity; yet nothing, though by my slight judgment, was more excellent and pre-eminent both for glory and for sanctity than her irreproachable virginity and chastity, which from the beginning of her marriage until her husband's death, and thence until the end of her days, through assiduous combats, through various and boiling times, in the supply and affluence of all things, she preserved firm and stable under one and the same tenor with most exact care. The Polish people ought then to have given the greatest thanks to the most high Lord, who had conferred a Virgin of marvelous sanctity upon their race and nation for a duchess, from whom not for the present only, but for all time, they would attain the best hope and event of all good things and of every salvation and solace. But of the very many gifts of the divine largess poured out upon the Polish race and kingdom, about to subjoin a few, we will take hence the beginning.

[107] For, the idolatrous Lithuanians and schismatic Russians, There was waged assiduously and without any interval of truce between the Poles on the one side, already then and long since professing the religion and faith of Christ, and the Lithuanians, at that time heathen and barbarous and given to the profane cults of idols, on the other side, an atrocious war. But hostile minds had grown up in both, both on account of the difference of cult and rite and on account of the extension of bounds; for the Lithuanians, thinking their habitation on the river Vilna too narrow, seize the bounds of the Ruthenians, who had been most immediately next to them; and, increased by their accession, they wage war on the Poles; but not daring to engage publicly, fearing an evident slaughter of their own on account of their fewness, they infest with clandestine and stealthy incursions the land of Lublin, nearer to them, which was under the dominion of Boleslaus the Chaste duke of Kraków, and, prey being seized, escape through the same forest-thickets and swamp-gulfs by which they had come, covered by the lurking-places of the woods, the Poles not daring to follow them through the hidden and impassable places, lest they should fall into the ambushes prepared by them. Therefore the spirits of the Lithuanians had grown, and, turning the providence of the Poles into sloth and timidity, with more frequent inroads daily into the aforesaid land of Lublin and its inhabitants, fearing no resistance from the Poles, they raged.

[108] There was ^e also then among the princes of Russia Suarno, a notable duke, invading Poland in a hostile manner in the year 1266, strong in the might of soldiery and in wealth. Also holding the principality of Kiev ^f, he was held the chief and more excellent, and as it were a certain monarch. This one also, given to the schismatic rite of the Greeks, about to show himself the more hostile to the religion of the Christians and the name of the Poles, great powers being gathered from every side, and increased by the aids of the Lithuanians, invades in hostile manner the kingdom of Poland and the principality of duke Boleslaus the Chaste. And, the multitude of nations furnishing him boldness, having entered the lands of the Poles in the year of the Lord one thousand two hundred sixty-six, he burns, lays waste, depopulates, wretchedly slaughtering the old and the young, but reserving the adults for captivity; and, like a torrent, demolishes and consumes each thing.

[109] By so great an injury and the devastation and slaughter of his own, Boleslaus the Chaste duke of Kraków, moved no otherwise than was fitting, while Boleslaus the Chaste opposes an army, arming his Poles himself also, about to prohibit the depopulation of his principalities, leads out his forces against Suarno duke of Russia and against the Ruthenians and Lithuanians and the other barbarous nations which had assembled in a heavy multitude against it ^g; and commits the chief command of the war to Peter of Kraków and Janusz of Sandomierz, the palatines, being himself fitter for the acts of peace than of war. Meanwhile the solicitous spouse of Christ Cunegund the duchess, concerning her earthly spouse Boleslaus the Chaste and concerning the army of the Poles, both by a more intense maceration of the flesh and by more frequent supplication through weepings, sighs, and laments, interpellated the clemency of Almighty God with continual beseechings for the safety of duke Boleslaus and his army, and for the victory to be given him from heaven, by nights and days; nor content to interpellate alone, she invited the whole church and diocese of Kraków, especially men and matrons excelling in some sanctity and religion, to her suffrage; that a more easy and more full triumph might be bestowed at the multiplied intercession; afflicting her body with fasting and hair-shirt, and distributing assiduous alms with liberal hand upon the needy.

[110] And so on one of the nights, while the blessed virgin Cunegund prayed to the Lord with tearful sighs and fervid prayers from her chaste and virginal breast, SS. Gervase and Protase appear to Cunegund praying and promise victory, she sees that two men, gleaming with exceeding brightness, clothed about with white stoles, stood beside her; at whose aspect first troubled, and soon filled with bold confidence, fear being laid aside, she stood intrepid. Whom they, addressing more blandly, "Be not," they say, "solicitous concerning the safety of your husband duke Boleslaus and his army: for we, at the instance of your intercession, destined from the supernal seats, journey to him, about to afford him celestial protection." When she more diligently inquired who and what kind of spirits, namely of the angelic or human race, they were, who, appearing to her with so great brightness, brought so marvelous a consolation; "We," they say, "are Gervase and Protase ^h, condemned to martyrdom for the testimony of Christ, assiduous intercessors before the throne of God and of His divine majesty for the people and nation of the Poles, about now to carry off a second victory for the Poles over that enemy with whom the battle is to be joined." Not incredulous, the virgin of Christ Cunegund, but certain of the vision of the oracle, a giving of thanks to God and His Saints being celebrated, transmits a special messenger to duke Boleslaus and his army ⁱ, declaring the oracle of the vision and celestial address, and promising a certain victory. With the greatest alacrity of minds so desirable an announcement was received both by the duke and by the soldiers; and to the Poles also a more certain hope of victory shone forth. And those who otherwise had fluctuated in many ways, anxious concerning their peril, while they measured the forces of the enemy and their own, now, all fear being laid aside, gladly awaited the day of deciding with the enemy, not doubting that they would attain the rewards of victory.

[111] which was carried off on their very feast and by their aid. Then they came to the place which is called Pyetha ^k, in which, when both battle-lines had deployed their forces on the day of Venus Friday, the eighteenth of the month of June, namely on the feast and birthday of Saints Gervase and Protase, the greatest confidence of fighting seized the Poles, proceeding not only from the announcement of the oracle; but because they saw that the day of the battle had fallen on the birthday of Saints Gervase and Protase, by whose protection victory was promised to them. Therefore no one of them took up arms otherwise than as one about to go to a banquet; no one showed sloth or fear; you would believe all had attained a heroic excellence; to no one, however timid or cowardly, did spirit fail. And so, an encounter being made by both battle-lines, while both sides, striving for victory, more stubbornly prolonged the fight, and fresh [men] succeeded into the place of the wounded and slain, two men suddenly were seen in the air, who were clothed with white stoles ^l, producing a huge slaughter upon the schismatics and barbarians. By whose solace and personal assistance, when the spirits of the Poles had grown, and the hostile squadrons fell everywhere, nor could they sustain the onset of the Poles relying on celestial protection, they are turned to flight, and easily grant a full victory over themselves to the Poles. There were slain in that battle some thousands of the schismatics and barbarians; there was also a great number of captives; the duke of the army himself, Suarno, lest he should survive so great a slaughter of his own, fighting more spiritedly, pierced with many wounds, fell ^m. The Poles, all their own being reviewed (wonderful to say!), found that, a few being wounded, none of their own had fallen. The hostile camp of all opulence was plundered by them; and all the victory, which then had copiously come from the enemy, was attributed to the divine majesty alone and to His Saints Gervase and Protase, the presidents of that battle, and also to the virgin Cunegund and her merits. To the honor of the Saints an altar was founded in the church of Kraków under the title of the aforesaid Saints Gervase and Protase by duke Boleslaus, and magnificently endowed ⁿ, which also, attesting the victory and miracle, perseveres to this day.

ANNOTATIONS.

CHAPTER XII.

Blessed Cunegund puts a demon to flight; she generously removes public scandals by herself; she relieves any wretched and needy ones.

She puts a demon to flight with the cross; angels open the temple to her. But just as from the supernal spirits, mostly appearing to her visibly, she took frequent consolations, so also from the apostate spirits vehemently hostile to her she at times endured terrors and vexations. Which nevertheless she contemned and derided with so whole and so strong a faith, that she was moved no otherwise at their aspect than at that of human shadows. For at the town of Skaryszów ^a, placed there a second time, while, her attendants being roused from sleep, about to anticipate the time before dawn in summer, she proceeded, according to custom, to the church to fulfill the pursuits of her prayers, a demon appeared visibly to her and her attendants in the form of huge magnitude, feigning himself a most deformed and terrible old woman; composing himself by feigning himself of so great a height that with his crown he touched the airy clouds, and showed himself thickened and enlarged after the manner of a church. Then with a terrible bellowing and sound he began to terrify her and her companions, as though about at once to invade and devour them with the greatest onset. And her companions indeed, terrified at so foul a spectacle, a cry being uttered, looked toward flight; but the holy virgin Cunegund, remaining unafraid, and bidding her companions trust well, "You are not," she said, "reprobate spirit, in this old-womanish mass thicker or more terrible to me than in a mouse." And thus, the sign of the blessed cross being cast at the form of the demon, that shadow, as it was illusory and phantastic, turned to flight, suddenly disappeared. And the spouse of Christ Cunegund, finding the doors of the church laid open to her by angelic ministry, gladly with her own entered the church, and celebrates the marvelous assistance, favor, and defense of her celestial spouse with what fuller thanksgivings she could.

[113] Approaching an adulterous and armed satrap, Assuming also upon herself the censure of public crimes and published prevarications against God, she cut down the notorious filths and vices emerging in any way in the principalities of her spouse duke Boleslaus, with the sickle of correction and amendment, as though certain unhappy oats and darnel, lest by their contagion the rest of the grain should be turned into degenerate ears. For when Peter of Wojcza, a satrap at that time strong in nobility and wealth, of the diocese of Kraków, Catherine his lawful wife being set aside, married that vile and despised woman, and had addicted himself with adulterous slipperiness, the conjugal bed being defiled, to a rustic woman Agatha; and, love and the concubine also suggesting it, afflicted his own wife with various torments, annoyances, blows, and reproaches; at last had even thrust her back to the ranks of ignoble servants, to be tortured with hunger and thirst and the calamity and penury of all things; and when the noble woman, macerated with grief and starvation, deemed death dearer than life, and demanded and hoped that it be present to her, blessed Cunegund, the so pernicious matter being known, ordered a few of her household to lead her all the way into Wojcza.

[114] And so, a four-horse carriage being mounted, relying not on a multitude of household men escorting her, she reconciles [him with his lawful wife,] but on the protection of God alone, she arrived at the court of Peter the satrap. And when she ordered her household men to lead to her, sought out with exact scrutiny, both the lawful consort of Peter the satrap and his concubine, they, seeing Peter the satrap stand with his own in the middle of the court, his sword drawn and prepared to resist, wavered to go thither and fulfill the command of their Lady, providing already then against the tyranny of Peter the soldier, lest any force be inflicted on them, and even against future hostility; moreover fearing that (since he had been a kinsman and friend to be greatly esteemed by very many) they would incur his enmities and hatreds. Their pusillanimity being perceived by the virgin of God Cunegund, and terrified nothing also by the savagery of Peter the satrap, approaching him, she rebuked him with a pious reproof concerning the unlawful fellowship of the foul woman, threatening him with the divine judgment and temporal and eternal vengeance, unless he should come to his senses and do worthy penance for his misdeeds, with frequent denunciation. He being pricked in conscience, and promising both that he would fulfill each thing which the Saint of God had commanded, and that he would henceforth remain in the bed of chaste wedlock, all filthiness of foul adultery being cast off, blessed Cunegund, about to cut down the roots of petulance, proceeds to go into the house where Catherine, consort of the soldier Peter, stayed among the servants: whom, found and praised for her preserved chastity and patience, she raises up with the best hope, bidding her henceforth have good cheer; and reconciles Peter the satrap the husband to his wife.

[115] Then she orders the concubine to be more diligently sought; but she, terrified with fear of the holy Virgin, the concubine being snatched from him and converted to penance. had hidden herself in an oven, thinking she would have there a secure lurking-place: but when the holy Woman had found that she was there, she drew her out, resisting, from the oven, and, resisting with great force, led all the way to her own carriage; and, while by struggling she refused to mount it, imposed her, compressed with her own hands, not without the admiration of each of the bystanders; because a woman, otherwise strong and coarse, could be overcome by a tender and languid Virgin. When finally on that day that concubine, conveyed together in one four-horse carriage with the Duchess Cunegund, night coming on, had entered a hired inn ^b to rest, and, day dawning, she appeared nowhere then, nor even afterward, nor did anyone hold for ascertained whither she had turned aside, some thinking that she had fled, but some being astonished at her sudden disappearance; the handmaid of God Cunegund being asked by some women more familiar to her whither that woman, marked with the crime of concubinage, had departed from their sight, "Cease," she said, "to be solicitous concerning that woman: for without any violence and harm to her whole body, esteem it more certain than certain that she was, by the will of the divinity appeased by my prayers, translated into that very place in which, living, she will do penance for her deeds, and will attain the everlasting age with the blessed citizens and souls."

[116] Likewise she brings back an adulteress to religion, a frenzied man to his mind. The two spouses being related, of whom one is notable for crime, the other for virtue, we will subjoin the mention of two others, not different but equal in crime. There was a certain military man, called Charzes or Charz, having a wife by name Clara. He, on account of frequent transgressions committed against God, when he had fallen into a madness of dementia, and his aforesaid consort Clara, the modesty of conjugal chastity being violated, had addicted herself to wantonness; blessed Cunegund, having compassion on the wretched state of both, receiving indeed the woman Clara into her familiar fellowship, led her by frequent reproof and the laudable example of her life and morals to the crop of an amended life to such a degree that, shuddering at the vanity of the world, she took up religion and showed herself most devout; and inserted her, sunk in the mire of gluttony, among holy and religious women. But bearing the care of her husband Charo, she restored him to good health.

[117] She relieves any wretched ones: Amid the works of her religion and devotion, by which she was borne toward God with a wondrous manner of affection, bearing piety and a spirit of commiseration toward each of the orphans, the fatherless, widows, and any needy ones, she strove to fulfill the necessities of each from her means, reckoning that it was detracted from her merit, nay even that it had passed over into her own guilt, if she had dismissed any needy or poor one with empty bosom, if she had not brought the help of her mercy to anyone, however far or near placed, and pressed by any necessity.

[118] especially women in childbed; those to be buried; virgins in need of a dowry. Finally, using a more inclined liberality toward women in childbed burdened with want, whether they were urban or rural; likewise toward all taken away by fate, to whom funeral expenses were lacking; likewise toward virgins empty of a dowry, she administered to those indeed both sumptuous [*] foods and cloths; but to these wax candles and money for justly paying the funeral expense; for virgins she constituted dowries, adding, by the zeal of so most sweet a fountain and so great a dexterity, from the moment of occasion an inestimable price; opportunely attesting that all the ducal means were more the needy and indigent's than her own. From which indeed it came about that, wherever she proceeded to go to her and her court, into whatever region of her principalities she had turned aside, there was made a concourse of crowds from the towns and villages, as if to a certain workshop of munificence. Here alimentations for women in childbed, funeral expenses for those dying or about to die, here dowries for virgins laboring under poverty or some want, solaces for those shaken by the incursion of losses, they came demanding that alms be bestowed on them and that they be succored; whom she, benignly received according to each one's necessity and condition, sent away more benignly provided for, occupied rather in bestowing the ducal means and furniture upon any wretched persons whatever with liberal heart, than in gathering them, opportunely and marvelously constituting herself, through earthly commerce, a most sagacious lender of the celestial kingdom.

ANNOTATIONS.

CHAPTER XIII.

Her journey into Hungary; a conspiracy divinely detected and dissipated; a ring with veins of salt translated from Hungary into Poland;

her return into Poland; a new and severe manner of food and drink proved by a double miracle.

The fame of her holy and most devout works, which diffused itself into broad and remote bosoms, Her parents, moved by the fame of her sanctity, had also come to the Pannonians by celebrated rumor. Her parents, namely Bela king of Hungary and Maria the queen, this being heard, and ascertained from the frequent relation of very many grave persons, suffused with most abundant joy, resounded to the most clement God the praises which the immensity of their gladness, the indication of their breast, had poured out for them. They rejoiced indeed over so most sweet a pledge produced by them, and redolent, under their mortal life, of a wondrous sanctity, and at the same time, marveling at the vigor of virginity guarded in most tender years by their daughter Cunegund, and at the progress preserved under one and the same tenor by their son-in-law Boleslaus duke of Kraków in embracing continence, gloried that she had handed herself over not into marriage and the nuptial bed, but into a workshop of virginity and a temple of chastity, reckoning her offspring, become of the female sex, happier than the male, who had passed from a virgin into a heroine viragine, about to emulate the life and sanctity of her grandmother the blessed Hedwig, duchess of Wrocław, whose sanctity also was then diffused with wondrous celebrity.

[120] And so the greatest desire of seeing their daughter Cunegund, they invite her into Hungary to themselves: of seeing also their son-in-law Boleslaus duke of Kraków, seized each parent, roused by the fame of the sanctity of their daughter Cunegund. Wherefore notable messengers destined from Pannonia into Poland could, with difficulty and scarcely, incline the virgin Cunegund, by various prayers and persuasions, to cross over into Pannonia for visiting her parents, lest any contagion of earthly conversation from the sight of her parents could cling to her, now continually meditating supernal and celestial things. When she had come thither, the greatest honor was paid her both by her parents, brothers, magnates, and the common people, all embracing her, most welcome for the holiness of her life, both with familiarity and with charity.

[121] [where she snatches her father from the hands of assassins in a stupendous manner.] But when her father Bela, invited by Paul, satrap of Pannonia, sat at a banquet, and ambushes had been secretly, for their occasion, laid for him unaware ^a; and now the parricides, to slay him, as had been agreed among them, at the end of the banquet, swords and daggers being brandished, had risen up about to kill the king, she, foreseeing her father's peril through the spirit, ran to the place at the very beginning of the ambush, and, snatching with her virginal hand the sword-points and daggers, thirty in number, from the parricides raging and rushing upon her father's slaying, and handing them to her servants who accompanied her, the several parricides, at her sight and entrance, no otherwise than at that of a thunderbolt, being astonished and consternated in mind, showing mildness before them, and handing over the brandished swords without resistance, was the salvation of her father, without doubt about to be slain. Whom, leading him out through the midst of the bands of the parricides, none daring to touch him, from the place of the ambush, she led all the way into the palace unharmed, protecting him with her right hand from the several weapons at a distance and at close quarters: and she bestowed on the Pannonians on that day a doubled and memorable benefit, namely, that Pannonia should not be robbed by crime of so excellent and so renowned a king, and that it should not be defiled with the most foul filth of parricide. For which immense thanks were given her not only by the king, to whom she had given life, but also by the magnates and the common people, who had assembled to congratulate the royal safety at the peril repelled; and her parents and the Pannonians had intensified their veneration around her.

[122] A ring cast into a salt mine of Hungary, Retained at length in the kingdom of the Pannonians by each parent longer than her condition and will bore, and cultivated beyond measure more benignly than a daughter, when, gyrating hither and thither through the kingdom, she had come to the salt mines at Marmarosz ^b, where the salts are, by their abundance and coarse heaps, extracted rather than boiled; and had asked of the renowned Bela king of Hungary her father that one salt mine, which she then trod with her foot, be given her forever; and king Bela, by paternal indulgence, had confirmed that he would bestow on her even greater things than she had asked; at the place of the salt mine given her by her father, as if about to discern it from others into her perpetual inheritance and possession, drawing off a golden ring of small quantity which she wore on her finger, the gift of celestial grace being first suppliantly invoked, she cast it in; and forbade access to its pit, lest it should henceforth chance for her to be prejudged by anyone, by the seal of the ring cast into the deepest lurking-places. And the thing then done, seen by the bystanders to have a jest rather than a serious purpose, and thought by the several, nay even by the parents of the Virgin (except her alone, who directed her actions maturely to the instinct of the spirit working in her) to have happened by chance; inasmuch as they understood that the royal daughter Cunegund had little need of salt, of which there is an equal abundance in Poland as in Pannonia.

[123] But when in the course of years new mountains of salt were found in the kingdom of the Poles and the duchy of Kraków, near the village which was called Bochnia, distant five miles from Kraków, in Poland she finds it translated with a vein of salt. which we see even to this day produce an abundance of salt ^d; and the mass of salt congealed, dug out from the primary pit, was divided into quantities of blocks ^e, in the very structure of the hardest salt, that same golden ring, which the holy Woman had given into the salt mine through her father king Bela at Marmarosz, was found ^f, and, for the grace of the singular marvel, was carried by the workmen to duke Boleslaus and the duchess Cunegund. When the holy Woman had perceived it to be hers, in appearance and identity, by the evidence of the signs, the weight, the roundness, and the engraved gem, which she had cast into the pit of salt at Marmarosz, and when both she and the several who were present before vehemently marveled at this deed; poured out into the praise of Christ with most abundant thanksgivings, she understood that the simultaneous gift of salt, which she had received through the grace of her carnal father at Marmarosz in jest, was, through the grace of the eternal Begetter, conferred not on herself alone, but on the whole Polish kingdom, by a true and effectual gift for perpetual use, in earnest, at the village of Bochnia. And, for the evidence of the divine donation so marvelously afforded, that the golden ring, sown at the Pannonian salt mines by the joints of the holy Woman, had germinated in the region of the Poles, through the long bosoms of the lands, with a fruitful and prodigious fruit. And that it had enriched the kingdom of the Poles with an immense treasury; since that salt then found at Bochnia not only tends to the use of the Poles, but the Pannonians also, nearer to the kingdom of Poland, share of it, and, the commerce of gold being abundantly brought, carry it into Pannonia both on four-horse carriages and on the backs of horses.

[124] After the visitation and farewell of her carnal parents, She returns from Hungary laden with gifts, after sweet exchanges had with them, more frequently weighing and considering ^g the height and benignity of the divine counsel concerning the salvation and restoration of the human race and the other benefits which He bestows on mortals of His own accord and abundantly; after the draught of supernal sweetness which she had instilled in the breast of each parent by words gaping for the streams of the supernal fountain; after the singular fervor of charity which she had engendered in the heart of her mother the queen of Hungary Maria for loving more inclinedly the Order of Minors of St. Francis; after very many benefits which she had conferred upon the Hungarians rich and poor for their necessities, strenuously interceding with her parents, if they had been in need; or remitting their errors and faults, if they had transgressed; sometimes, and frequently, bestowing upon the needy; she returned into the Polish kingdom, leading with her very many golden and silver vessels and no moderate quantity of coined gold, given her by the liberality of each parent.

[125] All which she distributed either to the honor of churches or of monasteries, which she pours out upon churches and the poor. into chalices and fit vessels, on account of her most ardent love toward her celestial spouse Jesus Christ, or laid up in the bowels of the fatherless, the needy, widows, and wretched persons, consenting to accept that earthly substance from her parents, of their own accord thrusting it upon her, for this one purpose, that she might, with multiplied interest, most prudently bring it, with virginal fingers and ardent zeal, into the celestial treasures never to wither, unto the salvation of all the faithful and for her own fuller merit; reckoning herself more expedite for attaining and meriting the benefits of the divine largess, if she too extended largess toward God and the least poor, and those who by representing Him express Him, and felt herself burdened and impeded by no means of the earthly mass. Nor did it befall her otherwise than she had conceived in hope and mind.

[126] She feeds on Lenten food and water only; For she began thenceforth to lift up and surpass each of the offices of her devotion and religion toward God. For, reckoning it little to wear down her body by the fasts, vigils, and prayers already performed, and concerning which we reported above, and by the hard clothing and lodging, she cast and heaped all harder things upon it for the fuller mortification of it and its members; and, utterly sequestering and banishing from herself all carnal food, and all drink of wine and strong drink, of which hitherto she partook with a very sparing taste and a chastised parsimony, she brought Lenten foods and pure water into a familiar custom for the continual refreshment of her body and for its subsistence. And when her tender and delicate body, a saffron color being contracted, vehemently showed the difference and wearing-away of the changed diet; her earthly spouse Boleslaus the Chaste duke of Kraków, bearing the matter more troublesomely, began rigidly to upbraid her, why by a foolish and irrational service, her body refusing, she had addicted herself to the peril of near death, herself guilty of her own homicide.

[127] Boleslaus being angered at this, she feigns to yield; yet does not yield: But she, excusing the weakness of her body, and objecting that she would be more robust from Lenten food and the drink of water and free from every corporeal infirmity, duke Boleslaus himself being turned into greater choler and indignation, because she denied his crime and peril, beheld by himself and all the rest, and even published and detected by her saffron appearance, and proceeded to have the matter, seen by the several, excused, about to perpetrate a crime abominable to God and execrable to men, while she undertook a business beyond her strength. But she, about to appease the bile of her earthly spouse Boleslaus for the present and hereafter, promises with a pious fiction that she would abandon so strict and harmful an abstinence, nor torture her body with so unwonted a manner of maceration and cold of fasts: for neither otherwise did she understand that the instance and admonitions of duke Boleslaus, and of the others also greatly execrating her abstinences, and who had assembled with duke Boleslaus to reprove her, would rest. But she, intent with a pertinacious purpose on macerating her body through Lenten foods and the draught of water, thought that nothing was to be changed from her former diet and custom; frequently murmuring and conferring that within herself in silent silence, that it did not befit her to detract anything from the virtues begun, to add to pleasure, to infect her soul, to care for her body, and, for the healthfulness of the body, to lose the ornaments of the soul.

might forsake her. And so for a very long time, when she was about to take refreshment, she would withdraw into a hidden and more secret place, with only a single matron admitted, one who would not betray her secrets.

[128] Then Duke Boleslaus, since both of his own accord—from the appearance of her afflicted body—nay, the very spouse yields, convinced by a twofold miracle, and from the report indication of others who observed her more scrupulously, held her under vehement suspicion; while she too, whenever she was reproached by the duke, constantly denied her deed; being about to prove by experiment the truthful result in one direction or the other, he came in unexpectedly upon her one day as she was dining on flesh-meats, and trusting little to his ears, little to his eyes, he committed the proof to his taste, and began to eat the fish which she was eating, meaning, once the proof had been taken in her presence, to inveigh against her the more bitterly for the transgression of her promise. But although he knew more clearly than daylight that he had taken fish, nevertheless the savor of delicate flesh was fragrant to him upon his palate; and reckoning even this of little account, he snatched up the cup of water which the holy woman of God was using; but, as he drank, the water was turned into most excellent wine and cast him into ecstasy and wonder. And so, not only daring not to rebuke her, but not even to address her with an unkind word, seized by divine terror and by the novelty of the unwonted miracle, and from a reproacher made a venerator, he thenceforth allowed her to carry out her purpose, whatever she judged worthy and salutary for herself, reckoning her full of holiness and heavenly grace, whom he had seen served, for the keeping of her purpose, by the elements with their nature changed.

ANNOTATIONS.

* that is, "struck" (coined)

CHAPTER XIV.

The Blessed one's efforts to hasten the canonization of St. Stanislaus, bishop and martyr; and her devotion toward his relics when they were elevated; her plan of founding a monastery, into which she herself might one day retire.

Moved as the miracles of St. Stanislaus the bishop grew frequent; A space of nearly two hundred years had now flowed by, since the most blessed prelate of the people of Kraków, Stanislaus, had been condemned to a happy martyrdom for the testimony of Christ and of the truth, and also for the defense of his church and of the Polish people, by the wicked king of Poland Boleslaus, who was called "the Munificent," the second of this name a. And although throughout all that time, by the carelessness and neglect of the Poles, lying hidden in the dust of the earth, he grew illustrious with stupendous and various miracles; nor were the torpid breasts of the Poles moved by daily signs and portents to procure his canonization, although he drew a bright nobility from their nation and stock; the kindness of God began, in the days of the aforesaid holy woman whose life we are pursuing, to glorify his saint Stanislaus, bishop of Kraków, with far greater prodigies than before; that in this too the clemency of the Savior might show his handmaid Cunegund to be worthy to be honored and exalted with special favor and reward, in that he had reserved for the time of her rule the flashing-forth of the more stupendous miracles of his saint Stanislaus.

[130] Blessed Cunegund urges his canonization. Blessed Cunegund, therefore, perceiving by shrewd and prudent conjecture that it was not in vain that the infallible divine providence had decreed that a thing perfected for the honor and glory of all Christians and of herself and of the Polish nation should be intimated, began, with the greatest care and desire, with vast zeal too and fervor, being about to vindicate the long-borne injury of the most blessed Stanislaus and to wipe from the brows of the Poles the disgrace of neglect and delay, to solicit the canonization of the aforesaid saint at the ears of her earthly spouse Duke Boleslaus and his nobles, of Prandota, who then presided over the pontifical see of Kraków, and of his clergy, with unwearied and strenuous intercession, neglecting nothing, passing over nothing, whatever she judged to conduce to a matter of this kind of canonization. This womanly assiduity, stretched toward the accomplishment of a holy and meritorious work, roused the admiration even of Prandota bishop of Kraków, as well as of Boleslaus the chaste duke; and although they too of their own accord bent their labors to a matter to be accomplished for the divine honor, the enlargement of the faith, the salvation of the Christian people, and the splendor of the Polish nation, and pursued the work of the canonization with the most fervent care; yet they could not but greatly marvel at the rare and importunate solicitude of the holy woman of God.

[131] Turned also to a certain blush, that men a woman, And so legates are sent to the Pontiff, and that a foreigner, and a robust age by a weak one, should chance to be surpassed, they pursued the business of the canonization the more scrupulously at her instigation. This so frequent and laborious solicitude of Cunegund, the holy woman of God, moved both Prandota the pontiff and Duke Boleslaus, and the Polish clergy and people, and gave them sure hope and the best of spirits, that the business of the canonization, though blotted out by too great age, could be accomplished and obtained; and that the labor could not fall to nothing which the holy woman of God so greatly urged to be undertaken. Envoys, therefore, were chosen to expedite this matter; and, abundantly provided for, the bishop of Kraków Prandota and the clergy contributing the expenses, they are sent to the Apostolic See to petition the canonization of St. Stanislaus of God, namely Master Jacob of Skarzeszów, doctor of both laws, dean of Kraków. He too was the chief of this so pious and necessary legation: whom although nature had endowed neither with nobility nor with stature (for by lineage he was of humble origin b, and in stature a Zacchaeus), yet in his tiny body there flourished an excellent force of genius, eloquence, and learning, comparable to that of any mortal.

[132] He, therefore, with Master Gozwin, otherwise Gerard, who at length accomplished the business, canon of Kraków, and with brothers Preachers and Minors, learned men and having the zeal of God, coming to Innocent the Fourth, then presiding over the Roman Church c, and pursuing accurately and diligently the matter committed to him, and buttressing the sanctity of St. Stanislaus of God with most efficacious proof and testimony, after that he had endured frequent rebuffs, difficulties, and refusals—the supreme Pontiff Innocent the Fourth alleging that so signal and marvelous a sanctity of the man of God as was alleged could not, through so many ages and spaces of time, have been kept hidden, if it were true and not fabricated; and Reinald also, Cardinal of Ostia, resisting rather pertinaciously, not without the astonishment and wonder of the other Cardinals, that St. Stanislaus of God should not be canonized—yet all these so hard obstacles, when a new miracle wrought by St. Stanislaus of God had broken them through (who, appearing bodily to Reinald the Cardinal, the enemy of his canonization, suddenly stricken with sickness, and rebuking him, had restored him to sudden health); St. Stanislaus of God, with the marvelous consent and acclamation of each and all, on the day of the Nativity of our most serene Lady the virgin Mary, in the city of Assisi and the monastery of St. Francis, was canonized by Innocent the Fourth, and enrolled in the catalogue of the Saints; as concerning all these things, which we here set down summarily and in cut-off fashion, we have discoursed more at large in the Life of the aforesaid most holy father and martyr of ours Stanislaus, published by us in whatever manner d.

[133] The Blessed one lends her aid in the elevation of the sacred body, When, therefore, Master Jacob of Skarzeszów, dean of Kraków, and the other envoys were returning from the Roman curia, and bearing back to Kraków the trophies of blessed Stanislaus's canonization, since the eighth day of the month of May had been appointed for raising the bones of the Saint from the tomb e, so that both the several pontiffs of the Polish church with their metropolitan, Fulko archbishop of Gniezno, and the princes and nobles of the kingdom of Poland, in very great multitude and number, had flowed together to Kraków with wondrous zeal of devotion for the solemnity of so most illustrious a day; Opizo also, abbot of Mezzano, who then was discharging the legation of the Apostolic See in Poland, being present in person; Blessed Cunegund obtained, from the Apostolic Legate, the abbot Opizo, and Fulko archbishop of Gniezno, granted to her suppliant prayers, the office of raising the sacred bones from the tomb f. And at the appointed time, amid the throng and in the sight of pontiffs, princes, nobles, and a very great multitude of both sexes, with the profound devotion of a contrite heart and a shower of tears, she raised and bore them up with her own hands, and, baptizing them with wine, laid them away in most honorable caskets, clothing some of the members of the sacred body with gold and silver and the gleam of gems.

[134] Giving thanks to God that this had fallen to her lot. Nor then, and in the following days, could she be sated with the ineffable sweetness and delight, that the most clement Lord had granted her to enjoy, according to her wishes, the trophies of blessed Stanislaus's canonization, and had deigned to confer upon the time of her rule the dexterity both of his bounty and of his mercy. Then too, considering the secret of the divine dispensation, she often searched it out, in the cabinet of her breast, with astonishment and silent admiration, namely that she had been allotted the rule and wedlock of no other king or prince than Boleslaus the chaste of Kraków, by which there was contrived for her the way and occasion to

preserve her celibacy and to merit the frequent reward of eternal recompense; seeing herself bring back the glorious fruit of her good works, and, aflame with a singular love toward God, seeing heavenly aid attend her every action, and that she would thenceforth be the more secure concerning the robe of immortality, through the grace of this same fellow-worker of hers presently to be obtained.

[135] She meditates a great and perpetual work, Finally the blessed virgin Cunegund, referring her every thought to the praise of her Creator, and for the widening of the cord of the faith and of the Christian religion, and also for the enlarging of her own unfading reward, began, with the frequent ferment of her mind, to revolve meritorious works; and meditating within herself to consider what work she should undertake, to what she should send the strength of her hands, which might redound the more to the divine good pleasure and to her own merit, and might bring forth the profit of both the inner and the outer man in herself and in her neighbor. And which should endure not only for the present, but also for the future, bearing before it likewise long duration, and by continual attestation renew, through example, the celebrity and efficacy of her work. Nor yet content to meditate and confer with herself upon these things, she assailed with frequent prayer and groaning the divine omnipotence, and also the most serene Virgin Mary, and the most blessed Stanislaus, her special patron and director of her works, and the other dwellers in heaven, that they might direct her mind, through a draught of the divine spirit, to those works which should chance to be turned to her own salvation and that of her neighbors, and through which she might leave Christ Jesus alone both the successor and heir of her earthly substance.

[136] after the example of St. Hedwig to be imitated. Divinely inspired, therefore, it seemed good to her that she should erect a monastery of women, and, a sufficient dowry being conferred, gather there several virgins in number of the Order and rule of St. Francis (since from her youth she was more inclined toward this Order); and, after the death of Boleslaus the chaste, duke of Kraków, her earthly spouse, having ensued, that she might enjoy their fellowship and spend all the rest of her life in that convent under the rigor of holy observance and rule. For gazing most intently with the keenness of her eyes—that is, of mind and body—upon the mountain of the height of her grandmother blessed Hedwig, duchess of Wrocław (who, a little while before in years past, having founded the noble monastery of virgins at Trzebnica, distant only three miles from the city of Wrocław, bestowing on it a signal dowry, under the rule of St. Benedict, and, her husband Henry duke of Wrocław being taken away by death, enclosing herself there, had merited holiness g), she spent all her efforts on this one thing, that she might emulate her lot in every particular, and found and build up a like convent, according to the model shown to her on the mountain h, purposing to express in her holy works her whom she also expressed by the condition of sex and of principality and by the identity of blood; not enduring that she should be surpassed in the height of holy morals and actions by her of whom she remembered herself a shoot and offshoot; reckoning it unworthy that the branch should be severed from the stock.

ANNOTATIONS.

CHAPTER XV.

The foundation of the monastery of Sącz; the solemn vow of perpetual chastity of Boleslaus and Cunegund; her profession of the third rule of St. Francis; her austerities proved by a miracle.

The Blessed one rouses her spouse with a most forcible address, And so, meeting with her earthly spouse Boleslaus the chaste, duke of Kraków, she addresses to him words of this kind: "You see," she says, "O most illustrious prince, that both you and I have advanced in our days; both of us await, presently and at any hour, the day of our fate, which cannot be far off. It must therefore be striven for by us both with the utmost effort, that, since we both die childless and without offspring, we may in life labor as much as possible at holy and pious works, and accomplish some signal work, which no gluttony of time can abolish, no tempest, however raging, can consume, which can win for us the divine propitiation, and translate us, after the summit of earthly empire, into starry mansions to eternal empire. Now indeed we must labor, now we must work, now moreover we must do business, and, all our substance sold if need be, we must press on the more industriously in the market to seize the precious pearl. It is madness to delegate the office of our salvation to successors, and to confer upon another the ministry of a work which you yourself have neglected.

[138] to found a nunnery of Poor Clares, at Sącz; There is need of haste; for unless we ourselves care for our own affairs while we live; unless meanwhile, while we hang between heaven and hell, we violently seize heaven; unless we knock importunately, it is over with us, and, severed from the fellowship of the divine vision, we shall be shut out, the door closed, from the nuptials of the heavenly Lamb; about to receive our lot with the foolish virgins and the rest to be condemned, who administered their own things timidly (which may the divine clemency avert). Let the hope of things to come enter our minds, the disdain of things present, the fear of judgment, the dread of Gehenna. Seize, I beg you, the occasion; and, that I may not drag you out longer with words, found at the town of Sącz a convent of virgins, who under the purpose of virginity, serving the Lord, may intercede for our salvation; and by ducal munificence, as a sign and requital of my most ample paternal dowry, which I brought hither, and which I do not carry back with me, establish it with an abundant and perpetual endowment, so that you shall have with the heavenly Rewarder the most certain pledge of your salvation and mine."

[139] This address moved the breast of Boleslaus the chaste duke, which he at once undertakes, and, tears springing up, he pledged that he would deny her nothing; but that he would fulfill, by the effect of the work, both the foundation and endowment of the monastery of nuns liberally, and whatever else he should judge to be ordained for the common salvation. Nor content to promise, forthwith he gives force to his promises; and in his town of Sącz, which to this day is called Old Sącz, near the roots of the Alps which divide Poland from Hungary, and encompassed by two rivers, namely the Poprad and the Dunajec, flowing not far from the town, and which at that time, on account of the multitude of merchants inhabiting it, had been populous and rich, he erects and founds a monastery of St. Clare, for virgins dedicated and to be dedicated to God, under the title of the holy and blessed Trinity; and he gives as its dowry the aforesaid town of Sącz, with its mills and the banks of both rivers, and very many villages too, and estates likewise and their revenues, which could suffice to nourish a hundred virgins, and with full lordship, reserving nothing to himself save protection and defense.

[140] And each of these same dotal goods he perpetually exempts and frees from all tribute, with a truly royal munificence. from statio a, from dacia b, and from all royal and ducal right. And he completes the church with the monastery, of beautiful workmanship in stone, and the several offices of the monastery, roofing the church-roofs with white stone that promises long duration, and with a most beautiful ceiling. Blessed Cunegund too fills and adorns the place with chalices, panels, crosses, and other noble treasures of gold and silver, and, taking from the convent of St. Andrew at Kraków the more devout and religious virgins, she introduces them thither in copious number to serve the Lord: and she accomplishes to the full the office of foundation and endowment, having abundantly discharged all the vows of her devotion and desire.

[141] The material temple and convent having been erected and munificently endowed, She leads her spouse to publicly pronounce a vow of perpetual chastity: and filled too with virgins to serve the Lord night and day, she brings it into her mind to build yet another temple to the Lord alone, and one in which the Lord Jesus alone should dwell day and night: for with entire desire and intention she had long, and for many seasons before, striven with all effort to build up and establish a temple of this kind, namely of her own body c; but Boleslaus the chaste, duke of Kraków, her earthly spouse, opposed and resisted her purpose and efforts; deeming it little safe for himself to bind himself by a solemn vow to the observance of perpetual chastity: for he had not yet laid aside all hope of producing children, to produce a stock of his ducal line, but extended his trust and his eyes to the fate of the virgin Cunegund; so that, she having died before him, he himself, taking another wife, might, in hope of succession to the kingdom of Poland, spend his effort on begetting sons. But drawn off from that purpose and vanquished by the assiduous entreaty and persuasion of the blessed virgin Cunegund, and when too with the progress of days he saw his hopes fall away to nothing, he consented to dissolve the bond of matrimony and to vow perpetual continence. And when the appointed day for solemnly accomplishing this had arrived, Duke Boleslaus the chaste performed a vow of this kind into the hands of Prandota, bishop of Kraków, in the church of Kraków, in the presence of many.

[142] but she herself gives herself over to the rule of St. Francis, But the virgin Cunegund, little content to bind herself with the vow of virginity, Duke Boleslaus permitting and present, in the church of St. Francis of the Order of Minors at Kraków, amid the singing of a sonorous Mass, solemnly celebrated for this one purpose, into the hand of the minister of Poland, brother Bartholomew, then performing the divine service, binding herself first by the vow of perpetual

chastity, she also assumes the rule d of the Friars Minor, and professes it publicly and solemnly into the hands of the same minister at the high altar, and clothing herself from then on with a tunic and habit of rough gray cloth, and girding her thigh with a cord, a faithful and true daughter of blessed Francis, faithfully and most truly to emulate thenceforth his institution and rule; keeping, fulfilling, and observing most tenaciously the three essentials of the Order, namely voluntary poverty, obedience e, and chastity; and taming her body with severer austerities than before; reckoning that the reception and profession of her religion before God and men would be held a mockery, if she had added nothing of strictness to it, establishing more pleasingly in the dwelling of her body a temple to the Lord God Jesus Christ than she had built in the region of Sącz.

[143] and she frames a plan of life to match her new habit, Directing all her efforts to attaining the efficacy and perfection of the holy religion which she had assumed by the profession of her mouth and the garment of her habit, and turning back her every intention to this one thing, that she might be able to be rather than to seem religious, she strove with the greatest purpose of her ardor; that she might not seize its several parts, but might draw the whole at once into her own right, and claim it for herself as it were familiar and domestic. For the sake of which thing, casting from herself all care of temporal things, all superfluity and softness of inner and outer garments, content with a cheap gray cloak and a little tunic, which she girded with a hempen cord, she gave out all her former garments, down to the seal of her ring, to churches, monasteries, and the poor; reckoning herself no otherwise religious and established in the purpose of holy religion, than if she herself appeared and were cheaper, baser, more naked, more despised, and more wretched than the rest; holding it for the highest delight and sweetness, if, while matrons and other women, though inferior in state and condition, retained their habits and ornaments, she alone should walk in a garment cut short, and despised, and such as would only exclude the mere nakedness of her body.

[144] pursuing spiritual things, and treating her flesh so harshly, But also, separating from herself the familiarities and conversations of secular men, and joining herself only to men and matrons who were spiritual and religious, and only to those whose sanctity and religion was more widely spread abroad, she clung the more tenaciously to their instruction of doctrine and to their conversation. And all transitory and falling things grew cheap to her, and this world seemed to her a prison and a stinking dunghill. And hating the frequent ministry of Martha, she greatly sighed to be transferred, from good solicitude and good work, into the best parts of contemplation with Mary. But when she saw that this was little suitable and little possible for her, while her earthly spouse Duke Boleslaus the chaste of Kraków was living (inasmuch as he had cast upon her the care and ordering of very many earthly things), she turned herself the more wholly toward works of piety and the maceration of the flesh, imparting to the several wretched persons, and scourging her flesh not only with the hardness of a hair-shirt (which had turned into a use and habit for her), but with frequent flagellation, and continually wearing it away also with the cold of fasts and abstinences, tasting no flesh nor touching wine. And when in so hard a taming of the flesh very many days had passed, and she herself remitted nothing of the austerity of abstinences to her flesh, her tender, delicate, and noble flesh, not bearing so great an attrition, wasted away with hunger and ghastly, appeared bearing before it a disfigured aspect.

[144] On account of this Duke Boleslaus conceived a vast wrath. so that she had to be restrained by the confessor's command; The rest too plucked at the matter itself with vexation and disgust, that Cunegund raged so cruelly against herself, with little sensible religion, about to bring death upon herself if it were not quickly cut short. On the same account and consideration her confessor, one Brother of the Order of Minors, struck with dread lest under his governance and mastership a violent death by hunger and starvation should seize her, and lest the blame of neglected discipline should fall back upon him, first tries mildly to recall her from her purpose: but when he saw that his several blandishments brought no profit, he turns to imperious measures: and by the powerful virtue of holy obedience he commands that, the rigor of abstinences being relaxed, she return to the common course of life, and use flesh and wine. The virgin of God, broken by this command, although she somewhat refused it with prayers, at last, nevertheless, her confessor urging her by obedience, not daring to resist his mandate, lest she should seem to have transgressed the norm of her profession, proceeds to carry it out, yet grievously and anxiously. And, the observance of her long-standing religion being violated, she touches flesh and wine, having in their use greater horror than delight, having protested at length in a long discourse to her heavenly spouse Jesus Christ, that, bound by the chain of holy obedience, she had turned aside to that eating and drinking, supplicating the more earnestly that the very refreshment might not be reckoned to her as guilt.

[145] But not even in that anxiety and grief of her mind did the Lord leave her, saddened and mourning, without consolation; until he, convinced by a miracle, rescinded the command. that he might show how salutary for the holy woman was the virtue of obedience, and that the eating of flesh-meats, proceeding not from voracity or gluttony, but from obedience, he would double for her both as reward and unto a crown. For after, by the command of her confessor, and by the prayer and insistence both of Duke Boleslaus and of all her people, being overcome, she had begun to eat flesh, by a wondrous mode of divine mercy the savor of the flesh, though exquisitely and delicately prepared, being perceptibly converted into the savor of fish, marvelously filled the Handmaid of Christ with inestimable gladness and joy, she glorying in her mind and exulting with her whole heart, that, aided by the divine favor, the impressions of mortals overcome, she had not been defrauded of her desire. But the mighty works of God then shown in her, the handmaid of God Cunegund, deeming it unworthy to suppress, discloses them to her confessor and to certain persons privy to her secrets; and she begs the confessor that, covering that secret, he would not by the command of obedience impel her to the eating of flesh. He too, applauding the miracle, and deeming it little safe to resist the divine ordinance, all severity laid aside, permits and grants her to fulfill her several abstinences at her own pleasure, and to cease from the eating of flesh and the drinking of wine; esteeming heavenly admonitions more excellent than earthly ones, and preferring the celestial to human decrees.

ANNOTATIONS.

CHAPTER XVI.

She walks with bare feet, although often forbidden this; she nourishes the poor by her own labor; Boleslaus having died, and the principality thrust upon her being spurned, she enters the monastery.

She walks with bare feet even in winter, Reckoning it little for the handmaid of Christ Cunegund to tame and afflict the members of her body with sparing and chastened diet through manifold abstinences (inasmuch as through her several members she ardently longed to offer to her spouse Jesus Christ acceptable holocausts each day), she renounces from her feet all use of footwear; and through all parts of the year—namely spring, summer, autumn, and winter—with bare and uncovered feet, purposing to express in her own measure the life and action of Christ her Lord, and to satisfy both her religion and her profession a, she learns to walk with naked and unveiled foot. Not showers, not frosts, not colds, not hoar-frosts, not the north wind, longer pressing and lashing the region of Poland with its blast, not winter, which in the kingdom of Poland is frequently joined to summer, called her back from so cruel an attrition of her feet, but that with her steps, wherever she had to go, to churches and monasteries and other places, she touched the hard paths, frozen with cold, or filled with snow, hoar-frost, or mud, with glad countenance, but gladder heart, and with the prints of her feet frequently made bloody those same paths from the ruptures and cracks caused by the harshness and hardness of the way; exulting with immense joy, as often as she saw bloody drops trickle and drip from the rupture of her feet; recalling the smitten body of her redeemer Jesus Christ by various flagellation, beating, crowning with thorns, and fastening to the cross, and greatly burning to have him in some measure fastened in her own body.

[147] But when in the ruptures of her feet the matter succeeding the blood flowed down, and she eludes by pious fraud the command of the confessor forbidding it, and by the continual irritation no place was given to consolidation and healing; and the handmaid of the Lord Cunegund endured great torture through the renewal and festering of the wounds; the brother of the Order of Minors, her confessor, both asked and persuaded by the matrons who were in her familiarity and service, and who beheld her daily torments, and of himself moved to compassion by her bruisings, commands her, by the virtue of holy obedience, that henceforth she commit nothing so senselessly and cruelly against herself, nor dare to go forth into any places, near or remote, without footwear. The Handmaid of Christ, glad at that prohibitory command (inasmuch as she knew that she could at once obey the holy and religious desire of her purpose and the command of her superior), putting on footwear, yet not veiling her feet with them, but tying them to her girdle and dragging them with her wherever she went, rejoiced that she had in this way fulfilled the precept of her superior without the voiding of her purpose.

[148] But when she perceived that she had made sport of the matter by a pious cunning of this kind, and indeed a second and a third time; by a stricter command he bids her veil her feet with the footwear, and apply them to no other member or place. Not at all vexed by this precept either, using a new kind of craftiness to void the command, in carrying out the command of the confessor she indeed put the shoes on her feet; but from the shoes which she had put on she took away the soles b and the lower part which the sole of the foot is wont to tread. And thus, by a doubled deceit, purposing to carry out the command of her confessor, she drew him out and eluded him for a long time by a pious contest, while he suspected that no more deceit could be brought in. But when the deceit itself was betrayed to the confessor by her attendant maids, who ought to have kept that secret, bound by a great oath through her, and the confessor on that account became more vexed with her, and reproached her more grievously both for her deception and for the transgression of the precept; and she too bore

her reproaches patiently; at last he most strictly both adjures and orders her to apply soles to her footwear and little socks to her feet, and never to walk without them. And when she had assented that she would fulfill this, she indeed applied soles to her footwear and little socks to her feet, but in so slender a quantity and measure that neither the soles nor the socks exceeded the size of a girl's finger.

[149] and at last, being caught, she is severely punished. And when that craftiness too was betrayed to her confessor by the matrons who execrated the sufferings of her body, he, now angered not so much at the transgression of the blessed woman as at his own being deceived, proceeds to rebuke her more harshly, and with manifold discourse chides her more severely than she deserved, for having so frequently violated the precepts of holy obedience made to her by him, for having reckoned his commands as nothing, for having held him up to show and mockery; nor content with words, he added deeds. And as if she had committed some graver offense, purposing to impose penance, he commanded her to sit naked upon the ground, and to hold, hung upon her virgin neck, the shoes emptied of the soles with which she had deceived him, and the socks placed upon her cloak; that she might carry her shame with her, and, the spectacle of the things by which she had committed the pious deceit being laid open, might cast a greater blush upon the Handmaid of Christ from the bystanders. The Virgin of Christ bore that reproach with a most patient mind; and both that and the other burdens of patience which her angry confessor had enjoined upon her, she fulfilled with a bowed and devout mind, just as if for an atrocious offense; nay rather, turned to giving thanks to God, she did not cease the more earnestly to praise and magnify his name, because he had permitted her to endure those reproaches and mockeries.

[150] Fleeing idleness, she cherishes the poor by the labor of her hands. But throughout all the time of her life, and especially from the time she professed the norm of holy religion, hating all idleness no otherwise than some deadly pestilence, she was free for either prayer, or contemplation, or labor; so that the devil, the enemy of the human race, might always find her occupied in some meritorious work. And from the first hours indeed until midday, ceaselessly praying or contemplating, she prayed either with body kneeling or with head bowed. But when refreshment was taken, she set her hands to business and labor. All that gain which she acquired with her own hands, she gave out with the utmost zeal, the utmost affection, either to churches and monasteries, or to the needy and orphans and wretched persons, purposing to supply the necessities of all the indigent. Esteeming that this bestowal and alms would be more pleasing in the eyes of the Lord God, which, wrought and acquired by her own hands, she had dedicated to the sight and honor of his majesty; reckoning nothing more precious before Christ her heavenly spouse than what she herself had wrought with her own joints.

[151] Boleslaus dies in 1279, on the 10th of December. The Spouse's very brief grief. The eighth lustrum was now being stretched out, since the holy virgin Cunegund, bound in her body with the thongs of continence and virginity, had spent with her earthly spouse Boleslaus the chaste, duke of Kraków, sacred wedlock, or, to speak more truly, a glorious martyrdom; when meanwhile the aforesaid Boleslaus, duke of Kraków and monarch of the Poles, seized with sickness, having in the time of his infirmity disposed his affairs from his house more justly than he was able, with zeal and by the aid of the handmaid of God Cunegund, who with wondrous care was zealous for his salvation, and having received all the ecclesiastical Sacraments, as befitted a catholic and religious prince, in the year of the Lord one thousand two hundred seventy-nine, on the fourth of the Ides of December c, departing from life in the citadel of Kraków, is taken away from human affairs. Whom, lamenting with modest weeping, only on that day on which he had died, as the companion of her virginity and the guardian of her integrity, she so turned herself wholly the next day to God, that she seemed to have longed for his death. For then it was betrayed by manifest and evident signs, that the dignity of the principality could in no way harm her while Duke Boleslaus, her earthly spouse, was living; since, zealous for another Spouse, she warred for him alone in heart and body, sought him alone, strove to please him alone; and knowing that she had that heavenly one as a jealous Spouse, she leaned with a most chaste mind upon his love alone.

[152] Wherefore, the body of Duke Boleslaus having been conducted and entombed at the monastery of St. Francis of the Order of Minors at Kraków for burial, with the nobles, the clergy too and the people, and the just office both to his soul and to his funeral having been discharged and paid according to the norm of Christian tradition, the nobles of the whole realm, and first of all Paul bishop of Kraków, thronging about her, entreat her, The Blessed one refuses the principalities of Boleslaus offered to her, and vie with one another in wearying her with various prayers as well as entreaties, that she would deign to take into her own dominion and rule the ducal power, vacant through the death of her earthly spouse Duke Boleslaus, divided into several principalities; pledging that they would obediently obey her in every particular as much as Duke Boleslaus. For her most cultivated character, seasoned with gravity and modesty, made it so that men reckoned it not unworthy to submit themselves and all their affairs and the several principalities to womanly rule, and preferred to obey a woman rather than a man d. Then she, more abundantly provoked by such voices and entreaties to the mercy with which she always overflowed, yet not overcome, after most copious tears poured out in commiseration of those nobles supplicating her, whom she was about forthwith to leave, purposing thenceforth to consult more industriously for her own salvation, not for a kingdom; and to give herself more freely to the contemplative life, to which in every way she had aspired in her heart while Duke Boleslaus lived; passed by the siren songs with stopped ear, and, repudiating the offered lordship of earthly principalities, giving thanks to Paul the bishop of Kraków and the nobles, who deigned to honor her with so high an honor, answered that she henceforth wished to have nothing in common with the world and its actions; but that neither did that magistracy befit her condition and theirs; therefore let them seek another person than herself, one who would suffice for so great a mass and burden, and would answer their hopes more fittingly and justly.

[153] Having suffered a refusal, when to them—who before had had doubtful hope and suspended fear—the certain outcome of their bereavement became known from the answer of the handmaid of God Cunegund, with great lamentation of all; they groan somewhat more grievously than was warranted, and, tears springing up, complain of their misfortunes, reckoning themselves unhappy and of little care to the Powers above, in that in one day, fortune heaping wound upon wound, they had been bereaved of both princes; and they are consumed with greater grief over the prince whom the devotion of religion snatched from them, than over him whom natural death took away; and the greater groans of the mourners, and the howlings of the unhappy matrons and virgins and orphans and wards and other wretched persons, sounding far and wide, were heard, crying out that their only parent and caretaker was being torn from them, and uttering disordered cries and lamentations; and stretching their hands to heaven, they now bewail their own lot, now the public fortune, they accuse the Powers above, that they have prematurely taken away such illustrious ornaments of princes, and such adornments as well as bulwarks of their strength and fortunes, by which they were protected in all cases.

[154] and with her sister, all things left behind, At length the necessity of departure imposed an end to weepings and complaints, when the bishop and nobles disperse to provide themselves a successor and to form the new public state of the realm: and she, long bearing a great force of true love toward God, hating the honor of the age and worldly enticements, Egypt left behind, and all the pomps of the age trodden underfoot, clothing herself with the rough habit of professed religious e, presently together with her own sister-german Jolenta, the relict of Boleslaus once duke of Kalisz, and all ducal furnishings, down to the seal of her ring, repudiated by her and distributed to the needy and to churches, proceeds to go to the monastery of Old Sącz, founded and built up by her own work, in which a great number of holy virgins, even of those drawing their stock from the dukes of her lineage, was sustained; and she chose to dwell in the more secret and hidden places of that same monastery; showing a sign of great spirit and an indication of perfect virtue, renouncing a dominion suddenly experienced and freely offered, abhorring the new enticements offered to her, and breaking new flames and snares with the ardor of faith.

[155] and, the habit of the Poor Clares assumed, she enters the monastery of Sącz. There came then into her mind and consideration that our Savior would be a hater of the middle f, and a spewer-out of the lukewarm, as the Apocalypse testifies: wherefore, bearing cold things, and withdrawing herself from the middle, she assumed for herself thenceforth things fiery and hot to be pursued; declaring that in her mind nothing must be quieter, nothing purer and more separated from the actions of the age, in preparing a dwelling-place for God; about to guard innocence not with hand and tongue only, but also with the heart: and, striving to fulfill more than what had been prescribed to her, she showed that less had been enjoined upon her than what she had longed to fulfill. And so, loosed from the bond of matrimony rather by the death of a brother than of a husband, driven by a vast desire of religion, she might follow naked her naked redeemer Christ. And accordingly, while the man's body was still warm, in the church and monastery of St. Francis at Kraków, discharging her vow, and, the funeral rites finished, not yet having gone out of the church, she took up the habit of St. Clare; and, denying herself, submits her neck untiring to the divine yoke, and proceeds to the monastery of Sącz: for she had chosen this place for herself, as it were some tranquil harbor, in which, turned to contemplating the felicity of the future life, she might be free from the turbulent whirlwinds of the world.

ANNOTATIONS.

CHAPTER XVII.

Mortification in the cloister and zeal for perfection; patience; consolation through the image of Christ crucified; a rash suspicion, rebuked by the voice of the same image; her singular abstinence.

Having entered the cloisters of the monastery of Sącz, and having been allotted a common cell among the nuns, The Blessed one's rigid abstinence in the monastery, having obtained the purpose of her religion and devotion, she was filled with a singular and richer gladness in God, who had granted her to attain the monastic life; leading a harsher life, renouncing from herself all use of flesh until the day of her death, content with sparing and chastened diet, she dined only once in the day, as much as she thought enough to lift the weakness of the body. Feeding the whole flock of nuns with assiduous doctrine, exhortation, and example, and

inciting and leading them to virtues and holy morals, to the cultivation of the soul and to religion. But being more fully instructed in the rule of her Order and of her profession, in the things that are to be observed both concerning the divine worship and religion and the discipline of her Order, she began continually to exercise and enlarge herself in fasts and prayers, in abstinence and chastity, and in a short time struck all her fellow-dwellers into admiration of herself by the sanctity of her life.

[157] Wherefore although in taming and disciplining the flesh, in breaking earthly affections, in performing fasts, mortification, humility, ardor for perfection, in fulfilling entreaties, in keeping vigils, in observing silence she proceeded by a stricter path, and compelled her flesh to suffer and her spirit to carry out all the harder and more difficult things for the name of Christ, and showed herself not as a noble lady and duchess, but as a servile person and inferior and cheaper than all the sisters, so that she even fulfilled that week falling to her in turn by administering in the several offices as well as workhouses, rendering services to the sisters, defiling herself with the squalors of the kitchen, and washing and cleansing with her own joints the pots, cups, dishes, and every utensil of the cookery; yet, wringing herself with profound shame, and directing herself to all the more powerful things, she led herself on with her own and silent exhortation: "This day," she says, "Cunegund, this place, this state, this religion demands other morals, another life, another norm of monastic discipline and perfection. Your mind must be raised higher unto God, you must devote yourself to holier and more virtuous and more meritorious works; that of those whose religion you imitate, you may also emulate the virtues and works. About to seize the path of the narrow way, you have secluded yourself into the fellowship and convent of holy virgins. Beware, lest, placed in the monastery, you be proved inferior in these acts to those which you performed in the world."

[158] by which she in a short time surpassed all the veterans, Revolving these and other things of this kind within herself with frequent repetition, she was stirred with rich instigation to perform most beautiful deeds of devotion and religion exceeding the measure of the other virgins; and she began to devote herself to holy and divine works: for she both covered herself with a rougher garment, and applied a more rigid hair-shirt to her flesh: she straitened the accustomed times of rest: she doubled her abstinence, content with sparing and more chastened food; she increased her entreaties: she multiplied also the works of piety and mercy with doubled usury, and in a short time so shone and glittered in every kind of virtue and in the perfection of holy religion, that, mighty in fasts, conspicuous in humility, firm in faith, robust in patience, she easily either equaled or surpassed the ancient nuns in zeal for virtue; so that you would marvel that she had come not from the world but from the desert; not from the court, but from the cell and the exercise of the ancient anchorites.

[159] goading her spirit by prayer, her flesh by her spirit. But if ever her weaker flesh, resisting her ardent spirit, bore the rigor of the hair-shirt, of abstinences, of vigils, and of the other monastic disciplines more grievously or more troublesomely, disdaining it; then she ran back, as it were to a certain citadel, to contemplating heavenly things with her mind; and, reproaching her flesh for its torpor, that she might make it more obedient to her day by day, taking up the apostolic shield, she said: "The sufferings of this present time are not worthy to reveal the glory to come in us."

[160] Modestly admonishing her Mistress about vices, she suffers much; Then, not enduring that any prerogatives beyond the other sisters should be granted to her, but reckoning herself a common and servile handmaid, nor trusting in her past chastity or religion, but submitting herself to every regular observance, she obediently obeyed sister Dorothy, given to her by the abbess of the monastery to instruct her, revering her, not only as a mistress, but as a parent, hearkening to her commands and keeping her instructions. But when with the progress of days she found that her aforesaid mistress sister Dorothy had lapsed into certain levities darkening religion, and had turned them into daily use, kindled with the love of charity, she did not cease to beseech and admonish her mistress, as honorably as she could, to make a separation from such levities; asserting that these levities did not befit the gravity of religion and her own condition. But the aforesaid sister Dorothy, not enduring the pious admonition, and taking it as a grave insult, that the mistress herself should be taught by her disciple in inverted order, turned to wrath, poured out many reproaches upon her little client; and not content to pour them out once, she assailed her with frequent curses and taunts before the image of the Crucified a and in the ears of the sisters.

[161] And when no one cut short reproaches and taunts of this kind, but she is refreshed by a heavenly voice from the image of the Crucified. and the handmaid of God Cunegund, sated with them, opposing the shield of patience, bore them with even mind and stopped ear for several days, holding it for certain that martyrdom is sought not only by shed blood, but by the toleration of reproaches, at length, as she lay prostrate before the image of the Crucified, and praying alone for her persecutrix and reviler after her custom, and dwelling upon meditations of the Lord's passion, a voice resounded from the image, admonishing her that, fortified with the arms of patience, she should pour out the Lord's Prayer and the Creed as often as she passed the image of the Crucified: let her know that she would be freed from the reproaches and curses scattered upon her. Poured out at that voice into ardent devotion and into tears, the command of the oracle being fulfilled, the persecutrix and the persecution grew quiet at the divine nod.

[162] Then the Lord laid open, by a divine oracle, the proper patience of the handmaid of Christ Cunegund; The Blessed one rashly suspects another wrongly; but in the prodigy which I am about to relate, another's patience—yet not without ample glory to the same virgin Cunegund. Clara, one of the sisters, hastily bringing water in a pitcher to cook the food for the nuns, and using little careful foresight in drawing the water, in pouring the water into the pot destined for the cooking, mixed in also a frog b, drawn up by chance, to be cooked with the food. But the handmaid of Christ Cunegund, who in the order of her turn at that time was administering the kitchen, reckoning that this was done by design, not by chance; and pitying not her own but the safety of the several sisters, whom she suspected would be poisoned by that frog and by the crafty ingenuity of sister Clara, kindly rebuking sister Clara for the vice of venom, removed her from the office of cookery. She, grieving with bitter sighs that she was confounded by such a reproach, and, beyond the mark of confusion, fearing lest she should be assailed by the reproaches and execrations of the other sisters, fled to the clemency of the Savior, and did not cease to weary her with suppliant prayers, that she would vindicate her, conscious of no fault, from so ignominious a stain.

[163] The kindness of God did not bear either this mark, or the little just suspicion of his handmaid Cunegund. but, taught her error by a heavenly voice, she begs pardon. And so, as the handmaid of Christ Cunegund prayed, and lay prostrate on her face before the image of the passion of Christ after her custom, a voice proceeding from the image of the passion reveals that sister Clara would be harmful in no matter, and that she had brought the frog not to the destruction of the sisters, but by chance. When this oracle was recited in the ears of the nuns, both the innocence of Clara and the sanctity and modesty of the handmaid of Christ Cunegund shone forth more than usual: for, prostrating herself at the feet of sister Clara in the sight of the other sisters, and begging pardon with profound shame, she edified the several sisters by the example of her meekness and humility.

[164] Purposing to fulfill by example and deed what, while she dwelt in the world, she sighed in her heart to fulfill; Mortification of the taste. from the time when, having professed the Order, she entered upon the monastic life and began to dwell among the sisters, she wholly renounced and drove from herself all eating of flesh, however much she might be held by languor or debility; so that until the day of her death she used no dish of flesh or more delicate little broth, although a graver state of health often demanded it. Moreover, hating the savor and seasoning of the several foods, she the more studiously avoided any sweetness and delight of them, just like poison. But if ever she perceived some savor in any food, she immediately removed it both from her mouth and from her sight; lest she should seem not so much to taste of it with her mouth as to sip of it with her eyes; and, sending it to those who lived on another's alms, she stored it up in the bowels of the needy, of orphans, and of widows.

[165] [She keeps Friday and Saturday by the memory and imitation of the suffering Christ and Mary;] The day of Friday she spent in special recollection and memory of the passion of Christ, intent on the meditation of the wounds of Christ, with a stupendous zeal of her mind, which she bore toward taming her own flesh, kindled with the love of unspotted chastity, not only depriving it of Ceres and Bacchus; but also, if ever she felt any even light motions of rebellion arise, with rods and scourges, and sometimes with lighted candles, she so afflicted and scorched the flesh, that, all lust put to flight, through the immensity of pain she made her virgin little body wasted away. But the day of Saturn, performing contemplation in honor of the most blessed Virgin Mary, and in praise of her compassion shown to her Son in the time of the passion, keeping it for all the time of her life every week under most exact abstinence, she sustained her weak little body only toward evening with simple bread and clear water; all the time of those days consumed in prayer and contemplation *.

[166] likewise she severely exacts the vigils and fasts of the Order. But the vigils of Christ, and also of the holy Apostles, Martyrs, Confessors, and Virgins, not only those instituted by the Church, but also extraordinary ones, she both fasted herself on chastened and sparing Lenten food until dusk, and induced very many sisters to fast, either by example, or by prayer, or by reward. But the several vigils of the Virgin Mary, Mother of God, she carried out with so strict a maceration of her little body, that on those days she used no food at all, but sometimes only bread and pure water. Keeping and observing a singular parsimony and abstinence in the days of the Lent of the Order, which, taking its beginning from the feast of All Saints, extended to the feast of Easter, without interval and any interruption, the use of wine too being repudiated, most rarely, and only in the moment of her great necessity, she allowed herself to take a little of it, water for the greater part being mixed in, so that scarcely the savor of the wine was felt. But content with simple and thin beer, which too she more frequently watered down, lest any savor whatsoever should mock her palate, she used it only during supper, too sparingly and cut short. The other times she so dispensed to the praise of the Creator and the edification of her neighbors, that she did not allow ever so little an hour to slip by in which she did not accomplish for herself some merit, and bring forth and leave some sign of her religion and sanctity.

ANNOTATIONS.

* or "swallowed up"?

CHAPTER XVIII.

Patience of cold and heat, prayers and exercises by day and night, common and private, throughout the several days.

Striving with every effort of religion to subdue the incentives of the flesh by the cold of fasts and abstinences,

to extinguish and to beat them into the obedience of the spirit, She shuns baths; she wears summer garments in winter, winter garments in summer. casting from herself entirely all fomentation of bath and of any washing whatever, most rarely, and only when she had to be refreshed with the most divine Sacrament of the Eucharist, did she suffer to wash her face and mouth a little, lest any drop of pleasure should settle upon her mind even from the washing of water; and so that she might appear more abject both to herself and to others. In summertime too, while the other sisters, purposing to avoid the sun's heat, put on more delicate garments, she, purposing to load her body with sweats, put on coarser and rougher ones, and such as would double the heat, not restrain it. Conversely, in wintertime, and after a greater force of cold pressed upon each one, casting off her furs, and covering with them the naked and languishing sisters, she was clothed with a thin and porous garment, which * would receive the cold rather than exclude it.

[168] When the other nuns marveled at this thing, An exquisite method of intensifying cold in her body. and some even reproached her, reckoning that in a northern region and one situated beneath Alps beset with perpetual snow, and which more frequently joins summer to a horrid winter, she would be extinguished and destroyed by the rigor of the cold; she, little content with the heavenly cold, and as though the celestial glacial force brought her but a slight punishment, applied an artificial one; and set boiling water in several pots and cauldrons, and such as by their vapor would moisten her as much as possible, next to her sweat, purposing to endure graver torments of cold, after the force of the icy air with contending fury raged upon the drops congealed by the vapor; so that not only in her outer senses, but also in her inner bones, veins, and marrows she might experience the torment of a rare austerity, and might, by a new art, freeze a body emptied by fasts, wasted by vigils, which even her aged years were breaking.

[169] Moreover she used the same austerity upon her feet as upon her body; Torment of the feet; and mortification of the sense of smell. covering them only with a cheap thong while the harshness of winter lasted; nor cherishing those members, which by their condition demanded a higher covering, with socks or any other warmer veil, purposing to afflict even her feet with icy cold. But throughout all the time of summer, spring, and autumn, drawing off even the footwear from them, and proceeding with naked foot through the several journeys, she made them bloody with deep ruptures; scarcely allowing the sisters more familiar with her, for their consolidation, sometimes to wash the ulcers that had arisen by an infusion of vinegar: for hating the other remedies, she applied only that which by its sharpness and burning corroded the wounds more than it healed them. Moreover, purposing to punish her several senses with a singular torment, by soaking her filthy and abject rags with fuller filth, and roasting them a with fire, that they might reek the more strongly, she applied them to her mouth and nostrils; that the more foul-smelling stench might shake also the sense of smell, and might constrain and macerate the other members and senses with its foul odor, and that a foul stench might take the place and stead of the sweet and delicate odors with which noble and wanton women likewise adorn themselves, that they may smell the more, purposing to make herself the more contemptible before all.

[170] Her prayer, nocturnal and private exercises; Purposing to war down in glorious conflict the hostile camps, namely of the flesh, the world, and the devil, and, according to the doctrine of the Savior, to cast out the race of demons by fasting and prayer, when with copious abstinence and maceration, as we said above, she afflicted her body, she did not cease from prayer either by night or by day; but before the middle of the night flowed by, rising from her hard pallet, and forestalling all the sisters, uttering that prophetic word, fortifying her heart and breast with the sign of the holy cross, she said: "His will was in the law of the Lord, and in his law will he meditate day and night." But signing her whole body, she said: "And he shall be like a tree which is planted beside the running waters, which shall give its fruit in its season." But arming her forehead and neck, she uttered: "And his leaf shall not fall off, and all things whatsoever he shall do shall prosper."

[171] contemplation of the passion, and ecstasy, Then hurrying herself from the dormitory to the church, and with profound humiliation falling prone on her face to the earth in her accustomed oratory before the image of Christ's passion, with the keenness of her eyes raised to heaven, she poured out most devoutly her suppliant entreaties before the sight of the Most High, with frequent sighs added. But her prayers being dispatched according to custom, she turned herself, with every effort, ardor, and heart, to going through the memory of Christ's passion, contemplating its whole course and order. Then, her mind raised up by the spirit of most fervent charity toward God, and withdrawing her thoughts wholly from earthly thoughts and desires, and lifting them into the desire and love of God, drawn away from human senses with marvelous sweetness, she was transferred into God: for by the elevation and pleasant ascent of her mind she applied her spirit to the tasting of the divine sweetness through contemplation, drawn on with so great a fervor to meditate heavenly things, that she was even more frequently withdrawn from her outer senses.

[172] and the abundance of tears in them But it is incredible to say and stupendous to hear, that, while the sacred mind of this gracious Virgin enjoyed such contemplation of heavenly things, and especially of Christ's passion, she was so drenched with an abundant, and, to speak more truly, unspeakable shower of tears, that she inundated and watered a not-inconsiderable ladula b, which supported the image of Christ's passion, with the weepings of her tears; nor content to water it once; but before she rose from her private prayers and contemplations, and before the dawn intimated the first light, she drenched and flooded that vessel three times over with the flow of weepings running through her mouth, as through a certain channel: for at the several acts of Christ's passion, which she ran through with deeper meditation, tears flowed to her copiously, and her face, watered with weepings, made a torrent which flowed down even into the ladula.

[173] This thing exceeds the sense of human credulity, and is almost incredible. that through so many days, months, years, and seasons in a woman's body tears did not wither, but the shower of the same flow was distilled and produced throughout the several days, months, and years; and I judge that these things exceed the belief of readers, and seem greater than anyone could believe. But that little virgin body, transformed into the divine love, full of celestial moisture, easily flowed with so immense and so supernatural rather than human a flow. For the clemency of almighty God had conferred upon a Virgin and spouse of his own so illustrious, emulating him with a jealous love, and contemplating with most fervent zeal the passion of his Son, that her living body should drip weeping and tears after the manner of a flowing stream, which he granted to flow in other dead bodies with sacred oil, after death has ensued. But if to anyone our narration seems ludicrous or fabricated, let him with the same incredulity and reasoning make light of the stigmata of the most blessed Francis, which that holy man bore living in his body, producing blood; unless perhaps it be of greater difficulty to produce watery drops from moist places than bloody ones; and for the orbs of the eyes to sweat tears than to bear stigmata; and unless the mercy of the divine power can be reckoned abridged.

[174] Moreover, purposing to testify her fiery devotion especially toward the five wounds of Christ, Devotion toward the 5 wounds of Christ; works of charity and humility: in her chamber, or cell, she kept five burning and fiery candles throughout all the time of her life, night and day; at the sight of which she herself too, when she entered the cell, warmed by the heavenly fire, was dissolved with wondrous devotion into weepings and lamentations. But her prayers and meditations being completed each day according to custom, the matins Office too being dispatched by chant; after the day was restored to the lands, and before she approached to hear the divine service, she came to visit the several sick sisters, expending upon them the bowels of charity and piety, and consoling and refreshing each one according to her condition, and kindly administering the things they asked for, and animating them to patience. Then she thrust herself upon the heating and cleaning of the stoves c and chambers, placing wood beneath the oven and fire, and carrying out the several impurities, withdrawing herself from no office of humility and baseness, however foul and unworthy.

[175] Her private entreaties and meditations being performed, fervor and modulation in the canonical Hours; no more slothfully did she bend her care and all her diligence upon the common and public ones the more eagerly, the more she knew that public things are more important than private; reckoning nothing accomplished by private things, if she had not with the same diligence, devotion, and attention discharged the public ones as well. And so in the matins Office and the other Hours, both daytime and nighttime, standing in the assembly of the sisters, reckoning herself inferior to each and more a sinner, she stood erect in mind and countenance, sedulous and intent upon this one thing, that she might sing to God not so much with her mouth as with her heart. And she attended too, of the sisters singing together with her, not to the harmony or melody, but to the religious and careful devotion. And the more devoutly she perceived the sisters singing, the more she herself too was borne with a greater ardor of devotion toward God, reckoning another's devotion her own, and drawing it into her own profit. She was drenched with so great and so strong a sweetness of heavenly love, while she listened to the psalmody of the sisters' concert, while she searched out their several acts of devotion, that she believed herself to be present at the choirs, not of mortals, but of angels; and, seized by this sweetness, she too likewise sang with a marvelous concert, and from her throat sweet-sounding voices were heard in the ears of the sisters, filled with a modulated sweetness, constraining the minds and breasts of the sisters, which the greatness of her devotion and the fervor of her heart shaped as an index.

[176] and at the antiphon of the Blessed Virgin Mary. But as often as it was come, in singing, to the antiphon "Hail, morning star," which is wont to conclude the matins Office; so often she too, falling forward, prostrated her prone body on her face to the earth, watering it with tears and kissing it with her lips, honoring by this her prostration that most just star of the sea, the virgin Mary, and giving her immense thanks, who, conceiving God first in mind than in body, was the authoress of human redemption and salvation.

[177] Daily devotion toward the angels, Revolving also in her meditation, and more frequently conferring silently with herself, that marvelous and admirable assembly of angelic spirits, divided into nine hierarchies and choirs, and given by the judgments of the mercy of the Most High as a guard to the human race, and through the several moments of days and nights administering with wondrous sedulity and longsuffering salutary offices, equally for the safety and salvation of those to be saved as of those to be damned, of free and bond, of noble and rustic, of poor and rich, of great and small, of male and female, of catholic and infidel, of prudent and foolish men; and keeping daily watches over them, and expending solicitous care upon all; purposing to follow the angels with a peculiar veneration, and to expend a singular service upon them, she paid thrice ten Lord's Prayers each day with fervid devotion; adjuring her own angel, that she might merit to be defended by his guardianship and deservedly protected from all peril of body and soul by his continual and faithful protection.

[178] her evening offices, reading, silence, sleep, vigils. Supper being performed, and being a little refreshed with chastened food, by reading or recitation from the Lives of the holy Fathers she fed herself and the sisters the more, and as it were with a certain fatness, more than she had fed them with victuals; but especially with the Life of Antony the Great, of Paul the first hermit, of Hilarion, and of the other holy Fathers who had led the anchoritic life, she was occupied, not without the fullest consolation of her inner man. From this reading she turned aside from her cell or the refectory into the church to fulfill the office of Compline with the sisters; which being fulfilled, imposing upon herself a strict silence, she spoke to no mortal for the rest of that day, nor even to the sisters; lest by even a light word it should chance that she be contaminated. Then, her virgin body being cared for a little by rest, that she might stand more vigorous to perform the other duties of her devotion and religion, as soon as she was loosed from sleep she awoke, leaping up from her hard couch, and with a vast sigh she sounded thrice the name of the Lord of hosts, saying: "God, God, God." When the sisters marveled and asked with solicitous inquiry why she began the first-fruits of her prayers with those three words rather than others, she said: "I measure the height of the divine mercy over the human race; and although unworthy and wretched, yet according to the measure of my condition I pay thanksgivings to God three times by name for a threefold work, as far as I, unworthy, am able; for the benefit bestowed on the human race, whereby he wonderfully created and made it, more wonderfully governed it, most wonderfully redeemed and repaired it." And then, turning herself to the other entreaties which we have already described, she spent all the times of night and day either in prayer or in work.

ANNOTATIONS.

* or "by which"?

CHAPTER XIX.

The Blessed one's affection toward the mysteries of Christ's resurrection and of the Eucharist; her benefactions to churches, the poor, the Minorites; her patience amid most atrocious calumnies, at length dispelled by heavenly light.

But the Lord's Day, whose celebration by frequent and strict command of the Lord, both in the old and in the new law, has been enjoined upon all mortals, She celebrates the Lord's Days, which she was wont to venerate with singular devotion and reverence, she kept on it, and commemorated, the mysteries of the Lord's resurrection; namely that on that day the most mighty Lion had made the dead alive, had led the fathers out of limbo, had warred down hell, had conferred the gift of rising again upon very many dead bodies of the Saints, had thrown open the gates of heaven, had appeared to his most beloved mother the Virgin Mary, likewise to Mary Magdalene and the other holy women, likewise also to his disciples.

[180] with wonderful affection toward the mystery of Christ's resurrection. But so great and so fervent a sweetness of the Lord's resurrection was within her, that on the several Lord's Days she announced to the sister who first met her that day a new and greatest joy, and one as it were previously unknown, with immense exultation and jubilation, saying: "The Lord is truly risen, alleluia." But when the sister answered and confirmed her announcement, saying, "He is truly risen," besprinkled with exceeding joy she gave the sister a holy and tearful kiss, gladdened even to the shedding of tears at news so most welcome and necessary to the human race. But when the other sisters, the Office and divine service, and their private prayers too, being completed, withdrew from the church and turned aside into their cells, she alone did not withdraw from the church, but singing most devoutly the seven penitential Psalms with the litany and the prayer, "O God, who art Lord of the living and of the dead," in the vernacular Polish, and venerating God more ardently in solitude, she strove most studiously to make him appeased and propitious to the living and the dead.

[181] Devotion toward the sacred synaxis. Moreover, solicitous concerning the fulfilling of the divine command and the obtaining of eternal life—he who solicitously bade and incited his faithful, saying: "Unless you eat the flesh of the Son of man and drink his blood, you shall not have life in you"; and: "The bread which I will give is my flesh for the life of the world"; and: "Do this in commemoration of me"—that heavenly food, which fattens the devout soul with divine fatnesses and gifts, and bears up and lifts heavenly desires, she received frequently and assiduously, and with unspeakable sweetness, drenching her face with a shower of tears; whereby not only her spirit, but with the soul also her body was sustained and strengthened. But the most divine viaticum of the Eucharist being received, the heavenly and divine Virgin seemed to have snatched heaven, not only in spirit, but in body, and to have penetrated thither. But more frequently, from the fervor of devotion turned into ecstasy, and, when she had to communicate, alienated from her outer senses, she did not see the host of the most sacred body. But referring the alienation itself to fault and demerit, not to devotion, purposing to repress the spirit of elation and of too swollen thought, she wrung herself with hard penance, as if she had committed something graver, afflicting her spirit with grief, her body with the scourge; reckoning it the greatest crime, that she had not chanced to contemplate with bodily eyes the most divine body received by her.

[182] She continues her former liberality toward churches. But the munificence and piety, which had grown with her from her earliest age and almost from childhood, and which, dwelling in the world, she greatly exercised, even placed in the monastery she could not forget; nay rather, she diffused it upon all the more liberally and industriously. For upon the several cathedral, conventual, and parochial churches, set far or near throughout all Poland, she bestowed chasubles, palls, copes, dalmatics, proud with gold, purple, and murex, and gleaming with the brightness of diverse materials; likewise chalices of purest gold and silver; likewise crosses inwoven with gems and pearls; likewise books and missals, and the other ornaments of this kind of ecclesiastical worship, according to the condition or need of each.

[183] But toward the needy, orphans, widows, the poor, pilgrims, and toward the poor, the needy, and religious. strangers, and any wretched persons she was so liberal and profuse, that she always most gladly succored the need, poverty, and indigence of each; to women in childbed she administered more delicate foods and expenses, and cloths for the infants at the cradle; but to the dying, expenses and candles wrought with her own hands for their funeral, liberally; she clothed the naked, nourished the sick, provided dowries for virgins; she lifted up the dismayed and those turned to some despair or straitness of mind, and bade them hope better things; and reserving all the substance of the monastery, only her own food and clothing and that of the sisters—and that indeed sparing and thin—she expended all the rest upon the needy, the poor, and the indigent, so diligently, solicitously, and carefully, that she ascribed it to her own great guilt, if ever, she being unaware, anything chanced to be lacking to orphans, pilgrims, the needy, the poor, and wretched persons; or if any of them labored under any necessity which could be relieved through her. Devout and religious priests too, and virgins of Christ, and those given to religion and sanctity, she venerated with the more earnest worship, bearing care of them, and administering their needs.

[184] And though she was so prodigal toward outsiders and strangers, [She nourishes and tenderly cherishes the Sącz convent of Minorites, not without a miracle.] yet she did not remit, but rather intensified, the care of her own and domestics of her Order and religion: for in the monastery of Old Sącz she nourished, clothed, and fed a convent of Friars Minor of thirty persons, warring for Christ under the monastic habit and rule; of whom she took so great care, that for the languishing and weaker she herself cooked victuals, and carried them cooked into the convent of the brothers through her own self, no intemperance of the air whatever hindering, and fed the sick with her own hands, and refreshed the hungry, the thirsty, and the failing, just as a nurse the infants. But when one day, carrying to the sick brothers victuals and drink, she had fallen into a great ditch, and had endured the peril of a collision in her virgin and tender members, yet the fervor of her devotion and the virtue of her charity so restored and reintegrated that great collision, that she felt a sudden and solid healing bestowed upon her from above, without any human aid; whereby indeed she was made readier, more eager, and more vigorous to perform the other and greater works of piety and mercy.

[185] Knowing moreover that the brothers of her Order were, by their profession, stripped of all temporal things, Her alms to the general and provincial chapters of the Friars Minor. and led the present life in the deepest poverty, to the several general chapters of the Order she transmitted two hundred florins; but to the particular ones, celebrated by the minister of Poland, one hundred twenty florins, to succor the needs of the brothers, commending herself and the sisters of her convent to their entreaties and suffrages; so that they marveled by what means the substance of her monastery sufficed for so many bestowals, since the heavenly abundance added increase to it.

[186] But although she exercised a marvelous and profuse liberality without any acceptance and respect of persons, unweariedly toward all; and the several orders and states, in return for which she is repaid with the gravest accusations; and every condition, sex, and age extolled the praises of her liberality and piety with marvelous commendations, and, by a sonorous and common appellation, called her rather the mother and advocate and patroness, than the lady or duchess, of all the wretched and needy, and the ark and safest harbor of all the afflicted and indigent; yet there were not wanting several brothers of her Order, dwelling in the Sącz monastery, who, having experienced by daily use her manifold works of liberality and piety, darkened her holy works with envious detractions, weakened them with carpings, defiled them with suspicions, and accused them with charges; and innocently afflicted the Handmaid of Christ with various reproaches, wearinesses, and insults: forgetful too of the beneficence and charity manifoldly expended upon them, they weighed their benefit with wicked malignity.

[187] and the accusation of a shameful commerce with her confessor, For they besprinkled her with the reproach of incontinence, and on account of the frequent Sacrament of holy confession, they had spread abroad concerning brother Boguphalus (for he was wont to hear her confession every day) that she was as it were suspected of unchastity, and with lying and fabricated accusations they so filled the credulous and itching ears of the minister of Poland, of the custos, and of the guardian and the other officials of the Order of the house of Kraków, that they frequently removed the aforesaid Boguphalus, her confessor, from the Sącz convent, in detestation of both crimes, and thrust him out to do penance, as though lascivious and incontinent, for the greater reproach and provocation of the holy Virgin.

[188] which she herself bears with thanksgiving, And since on this account she endured greater and more intense

torments in spirit and mind than brother Boguphalus in body; silently reckoning within herself with how most foul a reproach she was branded—one that devoured her other actions and virtues, and corrupted her reputation too—at first indeed she was consumed with immense grief; but then, fortifying herself with the shield of patience, and reckoning those reproaches and insults to her own transgressions, she was made gladder with wondrous cheerfulness; and, no voice of murmuring or complaint uttered, she was dissolved into thanksgivings more readily toward God, who had granted her to suffer such adversity, reproach, and ignominy, and to be reviled beyond what was true and just for the glory of his name, for the doubling of the crown of her chastity and for the increasing of her merit. Moreover the sisters, bearing her reproaches and ignominy the more troublesomely, and on that account indulging in more copious complaints, she rebuked and restrained with the utmost constancy of countenance, which attested her innocence.

[189] Rebuking the sisters, who wished the injuries against her to be repelled. "Do not," she said, "my dearest sisters and daughters, do not impede the work of almighty God and the merit and progress of my patience; since my offenses and my manifold deliberate faults a against God demand greater punishments and greater penalties, until through the divine propitiation they have merited cleansing and pardon: for patience contains the perfect work, whose summit both you and I long to seize; but for the more perfect works and the more excellent labors in the way of this earthly and laborious pilgrimage, the more excellent reward is due in the heavenly homeland; where the most just Rewarder will render to each his own reward according to his own labor. To those, therefore, to whom the divine providence is about to confer greater rewards in the heavens, upon these it confers greater opportunities and faculties of acquiring the merits themselves through the greatness of tribulations on earth. Whence it most salutarily happens, that those whom he the more especially loves, these he exposes to more abundant tribulations, as they are to obtain the richer recompenses."

[190] The sisters being quieted and turned to the fruit of a better patience, [The suspicion grows; and the confessor being removed, another very severe one is substituted;] yet neither by the toleration of adversities, nor by the patience of so many taunts, could she quiet the brothers of the Order, but that, agitated by greater goads of envy, they both blazed and raged the more against her, and denounced her to the fathers of the Order guilty with greater accusations and charges of unchastity and of her intimacy with the brother. Moved by their report, no discussion being made of the crime which was falsely charged against the Handmaid of Christ, they transmit to the aforesaid brother Boguphalus a letter of obedience, full of severity and levity; commanding that, at the moment in which it should be presented to him, whether standing, or walking, or sitting, or supping, or doing any other work, he should depart from the monastery, wholly separate himself from the handmaid of Christ Cunegund, and return to Kraków. When he, purposing to fulfill holy obedience, had obeyed the command, and had returned to Kraków, another brother, a Bohemian by nation, called Peter Odraniec, came, substituted in his place. He, having given to the accusers of the holy Virgin first a hearing, then credence, holding her acts and most devout works as feigned * and suspect, condemned her within himself of the crime of hypocrisy and levity.

[191] But trusting little to his ears, whose sense is more frequently wont to be deceived and eluded, who was taught by a miracle the falsity of the calumny. purposing to have a lawful proof and one circumscribed from all envy, he commits the matter to his eyes. And moved by his natural severity, on account of which too the care of the holy Virgin had been committed to him, he bursts in upon the oratory of the virgin Cunegund, purposing to catch her levities and hypocrisy; and the veil of the oratory being gently removed, he beholds the spouse of Christ Cunegund radiant with heavenly light and, glittering with immense splendor and brightness, at prayer. And not bearing so great a splendor with human gazes, he fell prone to the earth; and, drenching his face with tears, and stupefied at the heavenly brightness which he had seen radiate about the Spouse of Christ, and silently revolving many things within himself, he marveled both at the sanctity of the handmaid of Christ Cunegund, and at the impudence of the wicked brothers of his Order, falsely accusing the blessed Virgin. But from a corrector made a venerator, and from an accuser made a herald of her praises and a witness of her, he narrated the spectacle of the wondrous vision faithfully and in order, and just as he had seen it, both to the fathers and to the brothers and sisters of his Order; and, diffusing her sanctity everywhere by his truthful testimony, he dissolved the lies devised for her ignominy, and, by the incontestable blush of his attestation, restrained the mouths of those who spoke against and envied her, so that nowhere afterward did they dare to mutter anything against her.

ANNOTATIONS.

* or "simulated"?

CHAPTER XX.

The patience and charity of the Blessed one toward the ungrateful and injurious; the force of her prayers against the unjust oppressors of the Sącz monastery.

The injury again brought upon her by the brothers The day of the holy virgin Clare approaching, the handmaid of Christ Cunegund, purposing to honor her own and her Order's foundress, patroness, and mistress with a fuller devotion of services, by her suppliant petition entices and prevails upon the brothers, that on that day they permit the sisters to fulfill the Mass and Vespers in chant, so that from the practice of singing the sisters might be able to receive a fuller profit in singing and jubilating to God and his Saints. But the brothers, forgetful of their promise, and, agitated by the goads of envy, purposing to inflict a malignant reproach on the Handmaid of Christ, perform the first Vespers and on the morrow the greater Mass by beginning them without chant, not without great vexation and exasperation of all the sisters.

[193] She entreats before her angered sister. And when Constance the duchess, relict of Leo once duke of Russia, sister-german of the holy virgin Cunegund (who perhaps was then personally present), bearing more grievously the reproach and mockery of her Sister, rebuked the indignation of the sisters and the contempt of the Handmaid of Christ, and with a severe outcry and reproof chid the brothers for so notorious a reproach brought upon her Sister, both carping at and aggravating their deed; the handmaid of Christ Cunegund, falling at the feet of her sister the duchess Constance, begs her the more earnestly, as she can and more humbly, that for the name and reverence of the most blessed Francis she not only refrain from all carping and reproof of the brothers, but not even address them with an unkind word; purposing to bear honor in every particular even to the summit of their dignity and condition, who both discharge the priesthood for God and have become sons to holy Francis, as to the Saints a.

[194] Their new injuries she compensates with charity. Another time, when the sisters had begun the Mass with sonorous voice in chant, and pursued it becomingly with modulated sweetness, the several brothers of the Order, together with the brother performing the divine service at the altar, purposing to provoke and dishonor the handmaid of Christ Cunegund with a new kind of reproach and insult, a conspiracy being entered upon, flee away from the church one by one, and abandon the church and the mystery of the Mass, not to return; unless the custos of Kraków, brother Nicholas, who was then present, the cause of their madness and fury being known, had compelled them by a stricter command to return and to resume and complete the interrupted divine Office. This reproach too the handmaid of Christ Cunegund bore with more than a patient mind; although she knew that it had been studiously and of set purpose attempted by the brothers to her dishonor; nor bearing before her any sign of a sadder mind, she pursued the brothers of the Order, her revilers and enemies, with even greater charity, love, and favor, for the name and love of Christ.

[195] At that time Leszek the Black, prince and monarch of the Poles, held the duchies of Kraków, Her monastery is vexed and oppressed by Leszek, Sandomierz, Lublin, and Sieradz, who had succeeded Boleslaus the chaste in the same duchies, as we related above. He, goaded by his own ambition and envy, kindled too by the suggestion of his nobles and satraps, grieving that those revenues, villages, towns, tolls, and incomes were lacking to his treasury, which, given and perpetually ascribed, had passed into the lot and dominion of the Sącz monastery, brought very many and various injuries, and violent and unlawful oppressions, upon the handmaid of Christ Cunegund and the Sącz monastery of nuns, demanding ducal rights in the town of Sącz and the villages and hereditaments of the monastery, drawing with them manifold and exquisite forced services, taxes, and payments, as was then the custom and servitude of the Poles: demanding also stationes, whereby he bade himself, and all his court, horses, dogs, birds, and similar slaves accompanying him, to be sumptuously treated with every administration of victuals: demanding exactions, tributes, and aids, not only for himself, but for his satraps, nobles, magistrates, and judges and their ministers, and who showed themselves more hostile to the goods of the monastery than the duke himself. There was therefore done, by command of the duke and nobles, upon the men and colonists given and ascribed to the Sącz monastery—the liberty granted them not relieving them—distraint, invasion, plundering, inquisition b.

[196] And when the handmaid of Christ Cunegund, roused by the outcry of her colonists and subjects, and, Cunegund often being repulsed by him, she flees to God; approached duke Leszek the Black and his satraps, personally, sometimes through messengers, and demanded that the grievances be loosed, the privileges, liberties, and safeguards of Boleslaus the chaste, once duke of Kraków, being shown, which excepted the several goods of the monastery from all tribute and burden; yet not on this account did the truculence and tyrannies of duke Leszek and his nobles grow quiet; nay rather, very often, with indignation and injury, they repelled from their tribunals the spouse of Christ Cunegund and her agents, demanding just and equitable things. The Handmaid of Christ was anxious, not so much for herself and her sisters, as for the grievance and inquisition against the colonists and subjects of her monastery: and, while both the sisters and the colonists bewailed their lot and oppression with reiterated complaints, yet the handmaid of Christ Cunegund, showing the same tenor in mind and countenance, and not succumbing to so many kinds of oppressions and injuries, reckoning to her own sins the several things that had happened, judged that, amid so many and so great bitternesses and the ferocity and tyranny of duke Leszek and the nobles, recourse must be had the sooner to the calmer of all storms, the most clement God.

[197] And when the handmaid of God Cunegund persisted the more solicitously in weepings and prayers, so sudden a change of the right hand of God arose in the breasts of duke Leszek and the nobles, who, from a plunderer and tyrant, that they turned tyranny into clemency, avarice into liberality, truculence into piety, exaction into bestowal, grievance into liberty; and both duke Leszek himself, and all his chief men, seized by the divine nod and terror, of their own accord approached her personally; and, their fault recognized, with contrite and humbled heart begged that it be forgiven them, kneeling before her one by one; vowing that they would never henceforth bring upon her and her monastery and its subjects any vexations, grievances, and displeasures, but would do the several things not only unasked, but even commanded.

[198] She makes him a suppliant and a benefactor. It was not difficult before the Virgin of Christ to obtain pardon for errors; inasmuch as she, before she was asked, was wont to forgive the several faults and the several excesses, however enormous, to each one, and to remit them from her whole heart: easily therefore then too she forgave the duke of Kraków Leszek and his nobles all their offenses and those of their

subjects, however grave, and liberally relaxed the whole; only admonishing them not to pollute themselves and their souls with greater transgressions against God, and, content with their own, to keep their rapacious hands—their ambitious heart being circumcised—off the goods of others, especially off those that are dedicated to the divine lot; since the grievance and oppression of them draws with itself a graver offense of the crime against God. But duke Leszek and the nobles, with a submissive and strict obligation, promise in return that they would nowhere henceforth bring any harm, or even any annoyance, upon the goods of the monastery or its subjects; but that they would do the several things according to the arbitration and wish of the Handmaid of Christ, as often as she should intercede. And lest they should seem to have acted with an ambiguous promise, duke Leszek, with the consent of the several nobles, renews, corroborates, and confirms the donations and liberties granted through his predecessor Boleslaus the chaste, once duke of Kraków, to the Sącz monastery of nuns by letters and privileges, adding new liberties to the old, for the peace and establishment of the aforesaid convent, and for the condition of the several times.

ANNOTATIONS.

CHAPTER XXI.

The efficacy of her prayers against the Tartars and the Teutons; her charity toward an enemy; her prophecy; a singular privilege.

After these things there broke into the kingdom of Poland a pitiable misfortune and a lamentable disaster a. For the most clement and most patient God, The Tartars devastate Poland in the year 1287, in the month of December; irritated by the most grievous crimes of the Poles, and no longer able, the greatness of their misdeeds demanding it, to defer vengeance further, permitted a bloody, ferocious, and barbarous nation, most hostile to the Christian name, the Tartar, given over to the most filthy rite of Mohammed, to rage against the Poles, displaying the greatness of his fury even most especially in this. It was not by the invasion of catholics, but by the rabidity of pagans, that he then reaped and struck the Poles, who by neglect and delay deferred to have appeased the sword of the divine vengeance through penance. And so, while the year one thousand two hundred eighty-seven of the Lord's Incarnation was rolling round, the aforesaid Tartar nation, under the leadership of two emperors, Nogai and Telebuga, vexed in their own seats by starvation and hunger, boiling over in a heavy multitude into the regions of the Poles, by the schismatic Ruthenians, out of hatred of the Poles and of the orthodox religion, not only permitted to pass through their lands, but even accompanied by men showing them the way and passage, divided into several columns to the number of locusts, and purposing to restrain their hunger (although very strong frosts and most dense snows then pressed upon the Polish coast), arrived; and, Peter of Krępa, then captain of Sandomierz, who at their pledge, the Ruthenians persuading, had gone down deceived into their camp, being wickedly slain, their faith violated, they miserably slaughtered by the edge of the sword, on the vigil of Christ's Nativity, the greatest and almost innumerable people of both sexes, who had fled from various regions into the city and citadel of Sandomierz for their safety b.

[200] When Leszek the Black, duke of Kraków, had learned that this power and multitude was making for Kraków, [The Blessed one flees to the citadel of Pieniny with her people, but not with all;] fearing, and reckoning himself in no wise a match for it in battle, he fled away into Hungary with his wife the duchess Griffina, and with his chief men and nobles. Whence it came to pass that the Tartars raged the more freely upon the several Polish cities and villages c. Purposing to avoid their rabidity, the handmaid of Christ Cunegund, with seventy of her fellow-servants and virgins of Christ, and with her two sisters-german, namely Jolenta, relict of Boleslaus the pious of Kalisz, and Constance, relict of Daniel d duke of Russia, from her monastery and town of Sącz, which had no walls, betook herself hurriedly and hastily into the citadel of Pieniny e, above the river Dunajec, strong in situation and wall; and when her own carts and vehicle in no way sufficed to convey the handmaids of Christ, the colonists from the villages of the monastery, bidden to perform this office, took them up to be carried in their own wagons to the citadel of Pieniny. But, struck with the terror of the Tartars, who were now announced to be at hand, they fled away in the midst of the journey into the woods and pathless mountains, the handmaids of Christ being left among the woods, glens, snows, and perils, wherever chance, fear impelling, bore each one; nor could they be stayed or recalled by any wailing of those crying out and weeping and imploring their help.

[201] yet the rest escape by a miracle; and the monastery is preserved. And when they saw themselves deserted and reduced to most evident peril (for now the roaring of the Tartars pursuing them was heard by them), they implored, with sedulous and assiduous voices, and not in vain, the solace and aid of their lady and preserver Cunegund, though absent and now dwelling in the citadel of Pieniny with the elder nuns: for by her prayer and merit Sophia, Clara, Salome, and the other several virgins, though set among the hostile and barbarous cohorts, yet safe and unharmed, without any peril, even any slight one whatever, came into the citadel of Pieniny to their patroness and mother Cunegund, all being stupefied and marveling that the barbarous fierceness had in no way harmed them, and referring this to the merit and sanctity of the handmaid of Christ Cunegund. But when the army of the Tartars had come to the monastery of the nuns, with every intention and effort purposing to burn it, like the rest, it indeed devoured and consumed the abundance of all the victuals which it found in its storehouses; yet from the sacred buildings and convents, and from all violence to be brought upon them, struck by the divine nod, it restrained itself: and with tumultuous and headlong course it proceeds to go to the citadel of Pieniny, as though to seize there a rich booty.

[202] [The Tartars besiege the citadel of Pieniny; but, the Blessed one praying, terrified they flee.] And when the whole band of the Tartars had come thither, and the Tartars, striving with every effort, had armed and prepared themselves to storm it, the several nuns, terrified by the weakness of their sex, no otherwise than if the citadel were stormed and they themselves captured, rushed into tearful groans and outcries: they prostrate themselves too at the knees of the holy virgin Cunegund, as to a supreme refuge; they beg that she bring aid to the wretchedly oppressed and to the wretched women about to be captured *, that she obtain for them the patronage of God, and snatch them from the barbarous jaws, to whom no hope of safety remained. Then the Blessed woman, moved by their dismay and despair, no otherwise than was fitting, bids them trust in the swift aid of God, and hope well; that in a short time they would be freed from the present peril; only let them cast their hope and belief upon the Lord. Then, a suppliant and tearful prayer being poured out to the Lord of heaven, she put to flight and drove off that innumerable army of Tartars from the assault and invasion of the citadel, and turned the barbarous ferocity into meekness. For suddenly, dismayed by dread, and as it were alienated in mind and captive (you would believe them commanded or vanquished by some vast defeat), they flee away from the citadel and its assault, rather than depart, professing that they had been struck, put to flight, and terrified, not by men, but by some hidden divine power.

[203] But when the Tartar troops descended from the citadel of Pieniny, [Having returned to the monastery, she obtains from God the necessaries for herself and her people,] she exhorted with most exact zeal the ecclesiastical and religious men, who had betaken themselves with her into the citadel of Pieniny, to perform the divine service and sacrifices; but the nuns, to spend the time of that tempest most devoutly with tears and prayers, sighs and fasting, and to obtain that the scourge of God's indignation be more swiftly averted; but the soldiers and the other armed men and fighters she animated to make resistance to the Tartars, supplying them with confidence, and promising in return solace from heaven; whence it came to pass that her soldiers, persuaded by her exhortation, rushed into death and devoted themselves to voluntary perils. But when the Tartar army, the diocese of Kraków being in great part laid waste by its wonted fierceness—namely the slaughter of old men and children, and the leading away into wretched captivity of the robust and grown of both sexes f—had returned into its own regions by the way by which it had come, and the handmaid of Christ Cunegund with her warrioresses, namely the virgins of Christ, had gathered herself back from the citadel of Pieniny to the sanctuary of her convent of Old Sącz; and had not whence she could, not to say nourish, but not even sustain, the frequent number of the nuns, all the victuals and all the grain and cattle, not only in the monastery and its goods, but also round about, being consumed, devoured, or demolished by fire by the multitude of the Tartars, she turned herself wholly to the divine protection and to her lover Christ Jesus, and by her prayers and merits obtained nourishment which should abundantly suffice for the sisters and the several ministers of the monastery until the crops of the new harvests.

[204] Leszek the Black, duke of the people of Kraków, who about the year * of the Lord one thousand two hundred eighty-nine, The Blessed one rebuking wicked soldiers, on the last day of September, died at Kraków, his death having ensued, and the Teutons occupying the land of Sącz with a hostile inroad and entry, the Polish soldiers fortify with a castle and defend the mountain of Sącz, near the town, which is called Lemiesz, a military garrison being placed there, to war down the enemy more easily, as indeed came to pass. But when the soldiers manning the garrisons of the aforesaid mountain afflicted the villages of the monastery with various spoils, exactions, taxes, collections, and tributes; and raged no otherwise upon their colonists than enemies, subjecting them to homage g and burdening them with tallages h, the handmaid of Christ Cunegund, purposing to effect the liberation of the men and farmers of the monastery, proceeded to the fortified mountain, and began to rebuke, with civil and modest reproof, the soldiers who burdened her and her monastery with acts of homage.

[205] And although the several soldiers bore the sharpness of her admonition with even and modest mind, She is assailed with an arrow by one whom she had raised from the sacred font, revering the sanctity of her life, yet a certain one of them, a soldier named Peter, and whom the holy woman of God had raised from the sacred font, goaded by wrath and by a demon, and deterred neither by her virginal condition, nor by the sanctity of the sacred Virgin, nor by the moderation and patience of the other soldiers, with bow or crossbow drawn, hurled an arrow against the Handmaid of Christ, purposing madly to slay her. And when the holy woman of God Cunegund, undaunted, had received the cast of the arrow without any dread or turning aside, and, the divine power ruling, the arrow, aiming at the throat of the sacred Virgin, had flown past without harm, and the several soldiers, execrating the deed of the soldier Peter, a tumult being stirred up, had so blazed forth, that it lacked little but that the truculent soldier should be assaulted and put to death by the rest; the handmaid of Christ Cunegund, the tumult being calmed, keeping him unharmed, and deeming it enough to rebuke both his deed—that he had aimed his bow to slay her—and his spirit with a gentle reproof, returned into her convent, pitying not so much herself and her mishap, as the atrocious crime of the soldier Peter, and him, whom she had observed to have shown no signs of grief and penance, threatening him with the vengeance to come upon him from the divine justice.

[206] and whom she herself, after the foretold punishment and his conversion, buried. And when this had come to pass within a few days, according to the prophecy of the Handmaid of Christ, and the aforesaid

soldier Peter, with a mortal wound, assailed by the enemy, was falling; before he breathed out his soul, he obtained with gladness that he be led to the Sącz convent and to the handmaid of Christ Cunegund, not despairing of her clemency. She, receiving him more clemently than anyone would have reckoned, and leading him back to the way of penance, paid the last rites, and, his funeral being entombed in the monastery just as he had desired while living, he obtained eternal life by the prayer and merit of the Handmaid of Christ. On which account, when she was more rigidly carped at by certain sisters, because she had obtained the benefit of salvation for an unworthy man, she answered: "Know, my fellow-servants, and while I live keep this secret, that of those who are raised by me from the sacred font, of either sex of men, none is damned, but each enters the gate of heavenly life, thrown open by the merit of Christ's passion. The gift of which most ample privilege was conferred upon me from above by my heavenly spouse for the ornament and sign of my virginity, and revealed to me for a long time by a heavenly oracle also."

[207] She divinely understands the ambushes of robbers, and averts them by prayers. During the rise of the same war brought upon the coast of Sącz by the Teutons, when a war of this kind grew, the impious raging, and very many of the Teutonic enemies had secretly and stealthily entered the town of Sącz by night, received into houses by certain townsmen of Sącz favoring their most wicked purpose, purposing to plunder the convent of the nuns and the virgins at an opportune time of the night; the handmaid of Christ Cunegund perceived this peril, divinely and in spirit revealed to her; and, the secret suppressed, and disclosed to none of her virgins, lest they be suddenly shaken with terror, she turned herself to the accustomed defenses of entreaties. And so, passing that night sleepless, and devoting herself to continual prayers, she suppliantly entreated her most beloved spouse Christ Jesus for the averting of the impending peril. And so, by the divine nod, the enemies and robbers, terrified, while the bell was rung from the monastery for the matins lauds, reckoning that a cry was raised against them and for their storming by the sound of the bell, and no otherwise than as if a trumpet-call had sounded against them, struck with excessive horror, flee away from the town in a wedge, forgetting even, fear impelling, to take up some of their arms, about to be the booty of the enemies whom they had come to plunder, if anyone had endured to pursue them straggling and fleeing in disorder, conquered and warred down more forcibly by the prayers and tears of the holy woman of God Cunegund than by hostile arms; nor did the enemies thereafter add to rage upon the plunder of the monastery, having openly experienced the divine power.

ANNOTATIONS.

* perhaps "more wretched"

* or "about the year"?

CHAPTER XXII.

A torrent led to the monastery by a miracle; a dry staff growing into a linden tree; the resuscitation of the Blessed one's nephew, and his second death; heavenly revelations; a prophecy.

To her monastery laboring under a scarcity of water, But the entry of the sacred virgin Cunegund into religion and her profession conferred upon her a more heaped-up grace of the divine mercy: for it is established that from then on she obtained richer gifts of the Holy Spirit, and thereafter greater gifts of all virtues and signs, as we showed in what precedes; and, purposing to show it more clearly in what follows, we shall subjoin surer signs of her sanctity. The soil of her convent was waterless and dry, nor had it perennial springs, but only ones fashioned by deep digging of the earth; which very often, when the river Dunajec, which runs down not far from the monastery, decreased, were deprived of water; and the scarcity of water brought great trouble upon the monastery and the nuns. To lift this, and to drive off this defect, the Handmaid of Christ entreated her spouse Christ Jesus with assiduous prayers, that he would deign to open for her fighting virgins a spring of living water.

[209] She succors it by a miracle; There flowed not far from the monastery a torrent, bearing with it, though not copious and abundant, yet pleasant waters and necessary for use, and such as the other springs of streams, running together from the ridges of the mountains, swelled according to the quality of the seasons, which is called by the inhabitants Przesiecznica: to lead the streams of this into the monastery a great desire drove the Handmaid of Christ: but how she might accomplish this, no human means supplied: for higher hills cut across the leading of it. And so she turned herself to the divine protection, to which she reckoned nothing impossible; and, supported too by most firm faith and best hope, sustaining her body, emptied by fasts and vigils, with a thin and fragile staff of a linden branch, accompanied by several sisters and domestic familiars, she proceeds to go to the source of the torrent, purposing by the divine power to lead it to the household of the monastery.

[210] leading down the torrent, which flows of its own accord whither she designates. When she had come thither, by the powerful virtue of her words she commands the spring not to cease to follow her out of its bed. In a wondrous manner the element at once obeyed the divine command, and, its natural bed being deserted, to the Handmaid of Christ showing the way beforehand with her staff, even against the hills opposing it, whatever places she had marked with her staff, (you would believe it commanded) it was stretched, until it penetrated the monastery, in a new and unwonted bed, which even now it keeps; and it broke the resistance of the hills and made them passable for itself out of impassable. Their height too, all being stupefied, it humbled; which even now attest the rareness of the prodigy, deepened without any human aid, and at the command of the handmaid of Christ Cunegund alone. The river itself, Przesiecznica, testifies too, all the neighborhood corroborating, miraculously led through by the Virgin of Christ, flowing between the enclosures of the monastery and watering them, even now with us beholding.

[211] [Her staff, struck into the earth, suddenly puts forth leaves, and becomes a tree.] The Handmaid of Christ also fixed and inserted the trunk of the linden, which she was then using for a staff, into the earth, contiguous to the divine building; which, when on the next day the Handmaid of Christ had bidden be brought to her, was found, the night having passed, to have sprouted, and to have produced green leaves from itself, as an evident testimony of the sanctity and virginity of the holy woman of God Cunegund. Which too, with the progress of days growing into a solid tree, for several ages testified by its hardness the greatness of the sign.

[212] Andrew, the Blessed one's nephew by a brother, in the year 1290, Stephen king of Hungary, son of King Béla, and brother-german of the handmaid of Christ Cunegund, dying a, while his two surviving sons, namely Wladislaus the elder-born and Andrew the younger-born, aspired the more ardently to the succession of their paternal kingdom; and, a diet being held by the chief men of the realm, Wladislaus the elder-born was chosen, and, distinguished with the diadem too, obtained the summit of rule; and reckoned his brother Andrew cheaper, more despised, and more contemptible day by day; and the suspicion of aspiring to the kingdom had grown assiduously about him, because there were not wanting those who, for the sake of flattery, sowed enmities between the brothers; he resolved in every way to remove his brother Andrew, lest he should be a hindrance to him of the kingdom; reckoning that he would not otherwise reign peacefully among the Pannonians, prone to revolutions, to whom he was already hateful on account of his nefarious crimes, while his brother lived. And so, purposing to escape the so nefarious attempts of his brother-german Wladislaus, king of Hungary, by which he was destined to death, and which could not be hidden from him, and to withdraw from his brother the material and crime of slaying him, certain of his familiars, following him with faithful affection, persuading him to flight and departure, he fled into Poland, in the year of the Lord one thousand two hundred ninety, to his maternal aunt b the virgin of Christ Cunegund, accompanied by a few faithful attendants; reckoning that there he would find a secure hiding-place, under the shadow of his Aunt, until the fury of his brother Wladislaus king of Hungary should grow quiet, and until the divine clemency should provide otherwise concerning him.

[213] He, recognized by the same aunt of his, the handmaid of Christ Cunegund, fleeing to her, is received by the duke of Kraków; by the twofold mark of his body (the one, whereby between his shoulder-blades a sign of the cross appeared; the other, whereby was denoted the bite of a mestrix c), was gathered in by Przemysł duke of Kraków and Greater Poland, who had immediately d succeeded Leszek the Black, leaving no pledge, and who after the interregnum e had first among the Poles adorned the times with the diadem f, the Handmaid of Christ interceding, and kindly treated; and he began to dwell at the royal citadel of Chroberz, situated on the streams of the Nida g, assigned to him by duke Przemysł for the maintenance of his royal state, with certain other villages and ducal fortifications.

[214] His brother Wladislaus, king of Hungary, bore this rather troublesomely, and there he is throttled by his brother's assassins; struck with a vehement suspicion lest at some time Andrew, aided by the solaces both of the Poles and of the Hungarians, should invade the kingdom, and cast him out as hateful. And so he sends to him his attendants, several in number, and baited with frequent bestowals and most ample hopes, if they should in any way slay him. When they had come to Chroberz under the guise of deserters, and had been both received and kindly entertained by him as most faithful men, not fearing God who beholds all things from

on high, attacking him under the silence of untimely night, they seize him after the manner of assassins, and, a stone tied to his neck, imploring in vain their faith and the right of the gods of hospitality, suffocate him in the more violent waves in the river Nida, and, their garb changed, they flee away into Pannonia, to king Wladislaus, to bring him a most welcome message.

[215] When his body, more diligently sought by the boatmen the next day, and at length found, had been given to ecclesiastical burial in the monastery of St. Stanislaus of the new city of Korczyn of the Order of Minors, and dead he is brought to Blessed Cunegund; by the insistence and request of the handmaid of Christ Cunegund (to whom then, on account of the sanctity of her life, nothing was denied) it was exhumed, and led as far as the Sącz monastery to her on the seventeenth day of October; for, full of heavenly faith, she believed that through the grace of her spouse and eternal lover she would make it alive. When therefore, the sisters entreating her with great prayer for the resuscitation of her nephew, she stood shut in her private oratory, the corpse of her nephew alone being present, and besought the divine clemency for his resuscitation with suppliant prayers and weepings, it chanced that the handmaid of Christ Cunegund, during the space of that time in which she was borne more sublimely into divine entreaty, was drawn into an excess of mind, and, alienated from her senses, was snatched into the keenness of divine contemplation, and a concert of various voices was heard.

[216] by whose prayers he revived for a while; then, bidden again, he fell asleep. Roused by the novelty of these voices, several sisters, and notably Gertrude, Aldegund, and Grzymisława, who kept watch at the doors of the same oratory, come close to the wall of the oratory, and, the wall of the oratory being bored through with their fingers and poles (as is the nature of men, and notably of women, to know the hidden the more eagerly), they explore the more curiously, through the paths and holes of the oratory, what those voices meant which had filled their ears; and they behold the handmaid of Christ Cunegund clothed round with heavenly and divine light; moreover they clearly hear the entreaties with which she addressed the blessed Trinity; but the voices with which the divine responses were uttered to her, and whose sound alone they were permitted to hear, they wholly do not understand: they see too in the wasted body of Andrew the signs of true resurrection and true life; and, gladdened with the highest joy, that to them it had been granted to hear works of God so sublime, and divine voices too, they awaited the more explorately, their breath held, the final issue of the matter. Meanwhile the handmaid of Christ Cunegund, commanded by the announcement of the oracle, approaching the enlivened body of her nephew h, said: "Sleep, sleep; and take up again your sleep, in which the kindness of the Most High willed you to be lulled to rest, and rest in peace, lest the boys be terrified, since thus it is expedient for your salvation and that of many others." At this voice the signs of life in Andrew at once flee away, and the enlivened body is changed back into a corpse.

[217] [The Blessed one's patience and prophecy concerning the future burial of her nephew.] When it was brought forth, and the several rites had been paid to it, according to Christian tradition, with solemn honor and suppliant devotion, in entreaties and sacrifices, by the brothers and sisters, and moreover a place for burying his body, the Handmaid of Christ commanding, had been fitted and dug out within the more secret parts of the cloister, where the nuns are interred; the brothers of the Order, bearing this rather troublesomely, laid it away in another tomb; even reproaching the sisters, and assailing them with alluring taunts, that they should aspire to dwell with the dead, since they could not with the living. This reproach and this mark of abuse of the brothers in burying her nephew, although the handmaid of Christ Cunegund bore rather patiently, yet she broke into a prophetic voice: that Andrew's body must at some time be laid away in the former place. Which after several successions of time, when the church was being built of stone, necessity compelling, was fulfilled, and the royal body translated into the sepulcher which the sacred Virgin had ordained.

[218] But when the holy Virgin was asked by the sisters, who had seen the enlivening of the royal body, [Asked about her revelation; about the resuscitation and second death of her nephew,] with diligent zeal, that she would be willing to lay open to them, for their edification, what the divine voices were that were uttered to her, and heard by them only and not understood; and why she had forbidden the enlivened body of Andrew to rise again: since she, marveling that the secret of her work, which she had believed hidden from all, was betrayed and spread abroad, refused for a long while to confess the secrets done with her, hating the breeze of earthly glory; but the nuns Gertrude, Aldegund, and Grzymisława, who had the order of the matter explored, narrating the several things in order, and impelled by their disclosure, she said: "Since, most beloved sisters, I behold a work destined * for concealment betrayed, I will narrate to you the mystery of the divine address and response made to me, yet to be hidden by you, as long as I shall live, to be suppressed and kept most especially silent. For, void and ignorant of the divine judgments, while I poured out entreaties before the Omnipotent for the resuscitation of my nephew Andrew, and wearied the kindness of his majesty with sighs and weepings, then he, of his own immense goodness, both granted what I asked, and enlivened the body long since extinguished; and what he had granted, he at once took away, discerning it more useful that the thing conferred be rescinded than that it be obtained.

[219] Moreover to me, his handmaid, wrapped in most dense darkness by human desire, he answers the sisters under secrecy. into how widely-spread an error, blind, I was scattering my prayers, he intimates, by the oracle of his most divine revelation, a threefold cause: the first, that Andrew my nephew had snatched heaven without the stain of mortal sin, and, if he were enlivened, would not return to so perfect an innocence: the second, that from the discord arisen between him and his brother Wladislaus king of Hungary, and to arise the more, if he lived, much blood of catholics was to be shed: the third, lest me, the handmaid of Christ, it should chance to be defiled with the stain of human glory, and the merit of my past labors be voided, while the prodigy of so great a resuscitation, in both kingdoms, namely the Polish and the Hungarian, and the other regions, both for its rareness and for the excellence of the resuscitated person, to be spread far and wide, should diminish the reward of the eternal gift, and moreover should darken me with the smoke of falling glory." Satisfying the nuns with this answer, she exhorted them not to seek through her the prodigies of signs, which are wont to be granted to unbelievers; but rather to entreat suppliantly the providence of almighty God, that he would grant them to ask only those things which savor of his good pleasure, and can direct them to the profit of both the inner and outer man; considering that he who bestows the several things upon mortals is wont also easily to grant what is necessary and useful to human salvation, the harmful being cut away.

ANNOTATIONS.

* or "destitute" (abandoned)?

CHAPTER XXIII.

Certain other miracles of hers, even while she yet lived, and revelations.

A novice's temptation revealed to her, she averts by prayers. Catherine, a virgin, daughter of the noble John of Bielsko, taking up the Order, vexed by the rigor of the Order and the frequent harshness of temptations, especially by carnal enticement, was resolving to go out of the monastery within the year of probation, and to return into the world and succumb to the temptation, her purpose being concealed. When the blessed virgin Cunegund, the spirit revealing it to her, had learned this, struck with inner grief for the mishap of the aforesaid sister, who had been rather familiar to her, having twice addressed her about overcoming the temptation and cutting off the depraved will, and twice having suffered a rebuff, fleeing back to the accustomed defense of her needs, she did not cease to entreat God for her healing until the aforesaid nun, the temptation overcome by the virtue of her prayers, coming of her own accord to the holy woman of God, recognized her fault by proclaiming it, and, with suppliant humility, weeping and wailing, seeking pardon, thenceforth remained stably in the profession of holy religion.

[221] The Lord had also conferred upon his holy woman so great a virtue of his condescension, By a kiss she frees the Sisters from various diseases. that by a mere kiss, which she was wont to give only to the nuns of her monastery, she suddenly put to flight from them various infirmities and sicknesses and various languors; which was demonstrated in sister Catherine of Odolany, suffering a grave pain of the eyes, and which she suddenly drove off by giving the aforesaid sister a kiss; in several other sisters too it was demonstrated in the curing of many infirmities at diverse times.

[222] Paul Jaszdo, bishop of Kraków a, She frees Paul bishop of Kraków from prison through St. Catherine, when on account of certain factions, enmities, and hatreds, by the command of Leszek the Black, duke of Kraków b, at his village and court at Cunów c, he had been captured by the soldiers Zegota, Zaklika, and several others, and, bound with fetters from Cunów, led to the citadel of Sieradz

d, and sent into a dark prison, chains binding him e, pressed with most grievous pain, and beheld himself to be at the end of life, and, on account of the impending despair, to be breathing out his soul, he turned himself to several of the Saints, placed in straitness of mind and in agony, and began to implore their patronages more devoutly and religiously. To him thus laboring the holy virgin Catherine visibly appeared, and, breaking his bonds and his most hard fetters, bade him depart accustomed and free, saying to him: "Give thanks to the sacred virgin Cunegund; by whose prayer and merit, through my ministry, know that you are loosed and freed."

[223] He, escaping his bonds, prison, and death, which benefit he in vain forbids Paul to ascribe to her: came to the handmaid of Christ Cunegund at Sącz, bearing with him for a testimony the fetters, the tokens of his liberation, and, the order of the vision being related, gave manifold thanks for his liberation to the holy Virgin, as he had been taught and bidden by the oracle; offering that he would serve her perpetually for so vast and necessary a solace, and promising himself in return her faithful and devout worshiper. But she, suffused with profound shame, declared herself unworthy of so great an honor and commendation, humbly and submissively asking and adjuring the pontiff Paul not to ascribe to her the merit of his liberation, she who knew herself the first and chief of all sinners, nor to spread abroad the vision of the prodigy shown to her, which would make for her, by a false and feigned f estimation, a greater religion and sanctity of life than she deserved; but to ascribe the whole gift of his rescue and safety to the holy virgin Catherine, his liberatrix. But he, refusing this, testified to all the work of God and the benefit which he had conferred upon him, placed in the moment of necessity, through his holy woman Cunegund.

[224] She appears to the same, and frees him from the stone, a hernia, and a wound. The same Paul, bishop of Kraków, when he labored under a grave sickness, and from the frequent greatness of the stone and its pressure had his urinary passages ruptured and cut, but moreover suffered in each groin a grave rupture, his bowels boiling over, gradually spreading (which, striving to correct, he permitted himself to be cut with iron, whence he established for himself a peril of death) and, wearied with most hard pains, and the use of speech lost for three continuous days, deprived too utterly of the hope of life, despair having entered, was in peril of death; and, all his familiars observing him as though nearly at the moment of dying, he lay wearied and panting, the virgin of Christ Cunegund appeared to him snoring rather than sleeping; and, consolation being brought, she suddenly put to flight from him the anguishes of all the languors which he suffered manifoldly. He too then heard a voice announcing to him that by the merits and intervention of a new Saint he should know and understand himself healed, and freed and rescued from his wretched hardships. He, awaking, and narrating the benefit and vision of the holy Virgin, straightway felt himself free from all pain and restored to his former health.

[225] Absent, she heals her sick confessor, St. Francis appearing. Brother Boguphalus being extremely sick, who was wont to expedite the virgin of Christ Cunegund in the Sacrament of her confession, and the Handmaid of Christ persisting in assiduous petitions, and praying that health be restored to the aforesaid brother Boguphalus, her confessor, an immense light appeared over her, the heaven open and thrown wide; while she marveled at its glittering splendor, and silently revolved what so great a brightness meant for her, the most blessed confessor of Christ Francis appeared clad in a snowy fleece, consoling the Handmaid of Christ: "Be of better cheer," he said, "Daughter, and be not solicitous about my son Boguphalus, your confessor; whom although I had resolved to take to myself, yet, overcome by your supplication, I restore to life and health." Which said, he disappeared: and at once the messenger and servant of the aforesaid brother Boguphalus, who had been wont to minister to him in his sickness, came to the holy woman of God, announcing to her that brother Boguphalus, who a little before had been struggling in his agony, was living, and had suddenly returned to good health.

[226] She shines with heavenly light, conversing with the Mother of God. A nun-sister, Osanna by name, surnamed Żółkowa, having by chance entered the oratory of the sacred virgin Cunegund, while she was devoting herself to her accustomed contemplation, saw the holy woman of God watered with a shower of tears, and conversing, with the image of our most glorious Lady the Virgin Mary set on the altar of the oratory, in most sweet discourses, which Osanna could only hear but by no means understand, and which sounded from the image of the Virgin Mary through a most bright ray: she saw too the Handmaid of Christ during the hour of that time shine with excessive brightness, and, wholly rapt and given over to contemplation of this kind, that she neither saw nor perceived the presence and entrance of the aforesaid nun Osanna, as though alienated from her senses. When she had related this vision to the other sisters, she was commanded and forbidden not to dare to spread abroad and disclose it to anyone while the sacred Virgin lived; forbidden moreover to proceed henceforth to enter the oratory of the Handmaid of Christ, purposing to restrain, by her irruption, the heavenly discourses and divine colloquies.

[227] Moreover another nun, Anna by name, In contemplation she does not feel herself being burned. a girl of ducal lot and lineage, standing in the same oratory of the handmaid of Christ Cunegund, while she prayed and contemplated, hidden beneath a veil and by the veil, began to perceive the smoke and smell of fire scorching a linen garment; and when she inquired the more diligently what matter had intervened, and whence the smell of the aforesaid fire exhaled, she saw that one of the five candles, continually burning in the oratory, had by chance fallen, and had devoured, in its whole burning, the wimple of the Handmaid of Christ, with which she had covered her neck, the Virgin of Christ in no way * perceiving it on account of the suspension of her contemplation, and had scorched the bare parts of her neck for a great part. Then, purposing to avert that peril, Anna ran to the Handmaid of Christ, and defended the Handmaid of Christ—who even then, from the fervor of contemplation, felt no burning, no otherwise than one awakened from a heavy sleep—from the burning inflicted and to be inflicted, the fire, which was raging on the neck of the sacred Virgin, being extinguished. But the aforesaid sister Anna, striving to recognize her fault, that she had impeded the secret of that contemplation, the blessed Virgin forbade, asking and adjuring her that she never in any way spread abroad to anyone what she had seen happen, but cover it with strict silence, lest it be betrayed.

[228] During the space of a certain day a certain man of middle lot, She frees one possessed by a demon by the sign of the cross; Siestrzenul by name, filled with a demon, which wearied him with manifold vexations, and did not allow him to rest by night or by day, was brought. Compassionating his affliction with a pious affection of mercy, the handmaid of Christ Cunegund, blessing the possessed one with the sign of the holy cross, compelled it to go out. But the demon, tearing the possessed one, began to lift and drag on high the wagon with its wheels and chest, to which Siestrzenul was tied, wailing with a grave and horrid voice, and upbraiding his lot and crying out: "Woe, woe to me, damned and wretched, to be expelled at the sight and command of the Hungarian woman!" But she, ascribing the subjection of the demon not to her own merits, but to the virtue of the holy cross, impelled the demon to leave Siestrzenul, saying: "Although I am an unworthy handmaid of Christ, yet you, unclean spirit, ought to dread the Most High, and reverence his ministers." Not bearing this voice, the demon at once left the man unharmed, whom it had possessed for a long time. Whom the virgin of Christ Cunegund, refreshed for some days in the monastery with food and drink and possessed of full health, permitted to depart to his own.

[229] Likewise after a few days, when another possessed by a demon, likewise another by the same sign; Matthew by name, had been brought to the handmaid of Christ Cunegund for the sake of healing, and shut up in a certain workhouse of the monastery; he, although barred in the chamber, yet perceiving the Handmaid of Christ approaching, began to cry out, saying: "Woe, woe to wretched me; to the Hungarian woman's …!" (signaling the Handmaid of Christ approaching) "For now she is present, now she approaches me, about to cast me out hence." But she, signing the man with the sign of the gracious cross and rebuking the madness of the demon, then beating the possessed one more than usual, commanded the malignant spirit to leave the creature of God. Not able to resist her command, uttering an excessive din and wailing, it went out from him.

[230] nay, even an innocent boy. A little infant * boy, Martin by name, possessed by a wicked spirit, was brought to the holy woman of God Cunegund, that she might drive the demon from him. Marveling at his so wretched lot in so tender an age, that he endured so atrocious a punishment, not yet stained with the defilement of sin, the noble matron Anna holding him in her hands, she commands the demon, by the powerful virtue of her words, to cease to vex the harmless vessel, and to leave the creature of God, never at any time to return. At once the demon obeyed the word of the Servant of God: and thenceforth and afterward it presumed neither to vex nor to enter the boy. But when several nuns had, with womanly simplicity, divulged prodigies of this kind, coming forth through the prayers and merits of the holy woman of God Cunegund, the Handmaid of Christ rebuked them and forbade them with a grave threat, not allowing them to speak, and forbade them to publish, in the ears of outsiders, the mighty works which the divine piety did through her.

ANNOTATIONS.

* perhaps "nothing at all"

* read "to the aforesaid sister Anna"

* i.e. "infantile" (of infant age)

CHAPTER XXIV.

The continuation of some miracles; her exhortations to the sisters especially concerning chastity; her perpetual virginity asserted by testimonies.

Clara, a virgin, daughter of Jacob, a citizen of Sącz, being of girlish age, while in her childish years she was playing in the upper part of the paternal dwelling, She resuscitates a dead little girl by the sign of the cross. fell by chance headlong from the high gallery to the ground, and, her throat pierced by a great nail, and her gullet broken, dead, was lamented by her parents with great wailing. But a concourse of very many neighbors being made to so calamitous a spectacle, it is suggested to the parents that they cause the corpse of their daughter to be brought to the Handmaid of Christ, and entreat the holy woman of God for her resuscitation. And although many disapproved this, as a little possible plan; yet the bowels of the parents, greatly longing for the life of the girl, undertake even this; and, bringing the lifeless body of their daughter to the holy woman of God Cunegund, with great insistence and weeping they supplicate that she restore their daughter to them, and free them from grave grief and offense. Then the Handmaid of Christ, moved by their pitiable voices, a humble supplication being sent ahead to the Lord of heaven, making the sign of the cross on the forehead of the dead girl, bids her rise again. She at once rose up at her command, and clearly recovered the life which a little before she had lost, possessed of her vital senses to the full.

[232] A nun, Paulina by name, By the same sign she heals a burnt-out eye; a burning candle being thrust into the right eye of another nun, Sophia, so grievously corrupted her pupil, that, the visual power lost, the eye itself was rendered destroyed and utterly useless. When the several nuns bore this grievously, and frequently assailed sister Paulina, who had wrought a scandal of this kind, with reproaches and taunts; and sister Sophia moreover, having suffered so atrocious a deformity in a noble member, groaned the more grievously, that she both incurred a notorious loss so easily, and would always carry her reproach with her, being led by a frequent number of the sisters into the oratory of the handmaid of Christ Cunegund, she began to supplicate the holy woman of God, the sisters seconding her, that she would absolve her from a reproach of this kind by her prayer. She, purposing to show herself compliant to them, her heavenly spouse being entreated more nearly and sedulously, impressing the sign of the holy cross on the violated eye, suddenly and utterly drove all blindness and pain from it, and reintegrated all the injury of the eye, inflicted by the force of the fire.

[233] Anastasia, a noble matron, relict of Philip Dominicelli, of the diocese of Kraków, likewise a youth long blind. brings her boy Nicholas, who had not yet passed the age of youth, to the handmaid of Christ Cunegund, entreating and wearying her with tearful prayers, that she would deign to free her little son (for he had been blind for a long time) from his blindness by her prayer and suffrage. Although she resisted the entreater, asserting that this by no means befitted her lot and condition; at length, overcome by the continual prayers of the aforesaid matron Anastasia and the surrounding nuns, she led the aforesaid boy Nicholas into her oratory; and, falling prone on her face in the manner of a cross before the image of the Crucified, and prostrating herself, she began to entreat the piety of the most clement God; that he who had illuminated the blind man crying out to him as he approached Jericho, would illuminate that boy too, if he knew it thus to be expedient for the boy's salvation and her own, and would condescend to the entreaties of his suppliants. Rising from her prayer, and fortifying the blind boy with the sign of the cross, she at once fully restored sight to him, all blindness, which he had endured for so long a time, being put to flight thenceforth and thereafter. Him, healed, and clothed round with a new garment, she restored to his mother, who poured out marvelous praises to the glory of almighty God.

[234] [She commends to her people the vow of poverty, obedience, and especially of chastity,] But intent, with frequent and diligent watchfulness, upon the instruction and education of the nuns of her house and convent, she urged them on, with manifold discourses of exhortation and persuasion, to the observance of holy religion. And as often as any interval of leisure occurred after supper, so often the handmaid of Christ Cunegund, the sisters being called into an assembly, discoursed, as accurately as she could, in the ears of the sisters, concerning the three essentials of holy religion, adjuring and admonishing them to guard most exactly that threefold cord of their profession, and not to allow it in any way to be weakened; and when she had in every way extolled two virtues of holy religion, namely obedience and voluntary poverty, yet she preferred virginity both to these and to all other virtues, through the various writings of the holy Doctors, and through various examples; asserting that no virtue of all was equally pleasing to God and equally necessary to the spouses of Christ, and would obtain the prize of a greater reward and a most ample recompense with the aureole.

[235] modestly setting forth her own example, For its preservation she assiduously and solicitously asked that the guarding of all the senses be interposed; "Look to me," she said, "O most dear sisters and most beloved daughters, if you approve not the rest; I, more unworthy and wretched than all * women, lived eight whole lustra in virginity with an earthly spouse, to whom I had been led rather by the decree and command of my parents than by my own will. Although after many years than I had been betrothed to him, he consented, asked by me and terrified by the divine nod, that I should have, hold, and keep my virginity; and I, in that bed, not without collision and vast conflict, cultivated and defended my virginity even to blood, through various temptations, tempests, and floods, supported only by heavenly protection; yet of my earthly spouse Boleslaus the chaste, duke of Kraków, I saw only his bare hands and face; I shrank from seeing or touching the rest of his flesh, fearing to lose in peace what I had preserved in battle." By which most truthful and faithful discourse of hers it was established that she had most especially guarded the lily of virginity, both in mind and in body, from her earliest age even to the day of her departure.

[236] This so marvelous and so lofty a treasure, borne in an earthen vessel, as one who had always kept her virginity unspotted: although she most sagaciously strove, with great care, while she lived, that it be concealed from the knowledge of all (inasmuch as she wished God alone to be conscious and inspector of her works), yet to sister Catherine, surnamed of Odolany, familiar to her, and more conscious of the secrets of her deeds, purposing to reconcile her to herself with a more clement affection after a certain light offense, she revealed the secret of her virginity during the time of a certain day, saying: "There is a secret, my most dear daughter Catherine, which I would wish to be known to you and to none other, save God and my confessor, if you shall never unlock it to anyone while I live, but shall keep it silent, like a most hidden secret, while I dwell in a mortal body." Which, she promising, and devoting herself to dire curses, if she should transgress, by her entreaties, she said: "Know, most dear daughter, and hold this for a certain and undoubted thing, that from my most tender age I have always been a virgin of unspotted chastity even to this day, and have observed the virginity of mind and body with scrupulous guarding; and under the conjugal gown—which was for me most hard and most difficult, and to posterity scarcely credible—I have borne a virginal breast."

[237] There seconded her virginity also the frequently repeated testimony of Wladislaus the second, king of Poland b, which both she herself confessed, and others testified: who was surnamed Łokietek, that is, "cubit-high," and of his wife Hedwig, queen of Poland, before very many nobles of the realm, asserting and testifying that the handmaid of Christ Cunegund had guarded the flower of virginity with the utmost zeal and care, both then, while she was, green in years, betrothed to Boleslaus duke of Kraków, and when she was now of a more advanced age: the aforesaid Wladislaus, king of Poland, adducing, in proof of his testimony, that, when in the age of his youth he was in attendance upon Boleslaus the chaste, duke of Kraków, his paternal uncle c, and, on account of his condition both ducal and kindred, as well as youthful, entrance to the chamber of the aforesaid prince Boleslaus always lay open to him; by various and most certain signs, nay by most evident prodigies, he proved the virginity and chastity of the handmaid of God Cunegund, through his frequent entrance into that chamber which she held in common with her earthly spouse Duke Boleslaus; finding her resting on the bare ground; or bent upon prayer, prostrate on the floor; or scourging her body with rods and cords.

[238] There was a commendable custom, most usefully guarded by long observance in the aforesaid monastery of the nuns of Sącz, [although in her profession she willed to be consecrated, not as a virgin, but as a widow,] but in our times perniciously, and only through sloth and delay, banished and abolished; that the several spouses of Christ, about publicly to profess the rule of the Order, should be distinguished more nearly with the pontifical benediction. Nor without reason: for that benediction, most prudently instituted by the holy Fathers, and by the ordination and instinct of the Holy Spirit, and full of devotion and tears while it is performed, supplies to the handmaids of Christ by its virtue singular gifts, which these, who despise and disdain it, cannot obtain. And so, when Paul Jaszdo, bishop of Kraków, invited to the convent of the nuns, veiled and consecrated with the pontifical benediction the virgins who had professed and were about to profess the Order; the handmaid of Christ Cunegund, although she knew herself an incorrupt virgin, yet refused to receive the pontifical benediction among the virgins, solely out of respect of humility, purposing also to conceal the mystery of her chastity; but received it among the widows and continent women.

[239] her confessor carping at this in vain, When her confessor, brother Boguphalus, best conscious of the secret of her virginity and an entire witness, accused her of lying and dissembling, arguing that she had been badly and craftily consecrated; she, prostrating herself at his feet, suppliantly besought him not to bring the secret of her celibacy and virginity into the knowledge of anyone; since under the shadow of widowhood she would lie the more safely hidden, and, by concealing the lily of her virginity from mortals, and striving in the contest, she could the more easily and securely seize the prize destined for her condition.

[240] But although the aforesaid brother Boguphalus, confessor of the sacred Virgin, both pricked by the divine nod and purposing to comply with the holy virgin Cunegund, who yet, nearest to death, published her perpetual virginity, throughout all the time in which he dwelt among men, kept silent the secret of the Handmaid of Christ's virginity; yet, coming to his last hour, in the ears of the citizens of Sącz, whose elders, about to render the office to the dying man, had come together to visit him, he betrayed and divulged a secret of this kind with a sonorous voice, affirming that the handmaid of Christ Cunegund, by many and evident proofs, most well known to him as one conscious of all her secrets and of all her life, was a pure virgin, and had guarded her soul from all enticement of flesh and spirit: let them therefore render, concerning so sublime a person, inhabiting the place of their city, worthy thanks to the Most High; nor let them doubt

that through her sanctity and merits their city would at some time be adorned with singular excellence.

[241] confirming his testimony by an added prophecy. But when to very many of the citizens the words of the old man seemed, in their thoughts, ravings, foreseeing their minds through the spirit, he said: "Since my discourse, uttered for your edification and consolation, has no place d in you, and I seem to you a madman and a fabricator of lies; know therefore that this city, on account of your greatness * and unbelief, is soon to be reduced to great destitution and a depressed and wretched state, and that, in the place of the scarlet cloths e which among you today are held for sale in great abundance, thistles and nettles most dense are to spring up, and to bear witness to the proclamation of the unspotted virginity of the holy woman of God Cunegund, this day faithfully and most justly declaimed in your ears by me; so that the nettles, and the thorns and the other herbs and thistles which shall fill your city may establish before you the credit of my words and reports, which my living, truthful, and sensible discourses could not exact." Nor was power wanting to these discourses; that the Lord might prove the sanctity and virginity of his Handmaid; but New Sącz, not long after these things f, erected by Wenceslaus king of Poland and Bohemia in the place of the episcopal village of Kamienica, where the river Kamienica g mingles with the Dunajec, all the beauty of Old Sącz so withered away, that from a city otherwise then notable it was reduced to a cheap village.

ANNOTATIONS.

* or "levity"?

* perhaps "paternal"

* for "any whatever"

* or "ingratitude"?

CHAPTER XXV.

Wine brought to the Blessed one by an angel; the prediction of her own death and of the sickness of the nuns; her preparation for death; her last illness, and in it the visitations of the Saints and revelations; her life prolonged by the prayers of the sisters.

Her strength failing, Cunegund desires wine; Afflicted by frequent vigils and abstinences, and on that account weakened, her body emptied, a desire of drinking wine came upon the handmaid of Christ Cunegund. And when wine, more diligently sought, had been nowhere found, and the nuns, affected toward her with fervid charity, no otherwise than a parent, were seized with singular sadness on account of this lack; she, purposing to solace their bitterness and vexation, said: "Do not, most dear sisters, bear the present lack of wine with a grave and bitter mind; but place full confidence in the Lord Jesus Christ, our desirable spouse. For if the creator of wine shall will it, and shall deem us worthy, he will easily refresh and fill us, his poor little ones and orphans, with abundance of wine."

[243] which is brought to her by angelic ministry. Scarcely had the Handmaid of Christ completed these words, when an unknown messenger, bearing two flasks a of most excellent wine, began to knock at the doors of the monastery. When these were thrown open, the wine which he had brought he handed to one of the nuns keeping the gate, for the handmaid of God Cunegund; and when the Handmaid of Christ had tasted of it, and perceived its rare and most excellent savor, she was turned to admiration, whence so noble a wine had flowed in at so sudden and unhoped-for a time. To her, inquiring the matter the more curiously, the portress answered that a messenger, not sufficiently known to her, the bearer of the aforesaid wine, was standing at the gate. When the Handmaid of Christ had bidden him be questioned whence he had come, or of what country he was, he suddenly disappeared; and, more diligently sought, could be found nowhere. And so the holy woman of God understood that her desire had been fulfilled by angelic ministry, and that her thirst had been satisfied from above by her heavenly Spouse, turning waters into wine by his marvelous power. Whence, turned both to the praise of the Most High, and to thanksgivings with the sisters, falling prone to the earth, she broke forth into this word: "The Lord has heard the desire of the poor; your ear has heard the preparation of their heart."

[244] She foretells that she will be the first of the nuns to die: When very many nuns of the aforesaid monastery of Sącz fell into various ailments b and diseases, and on that account thought that they would presently depart from life, the handmaid of Christ Cunegund, smiling, while they reiterated words of this kind in her ears, said to them: "Although there are hitherto among you, and there will also be in the future, some sick ones, burdened and to be burdened with various sicknesses and diseases; yet I make each of you certain, that none of you (since it is thus arranged and ordained by my heavenly spouse Jesus Christ) will precede my departure from life."

[245] But when one of the nuns, Mścisława by name, and she establishes credence by another prophecy; very grievously sick, was believed to have breathed out her spirit, her voice being cut off, there was made by the several nuns to the oratory of the handmaid of God, then occupied in prayers, an impetuous concourse, one that not moderately disturbed and troubled the holy woman of God as she persisted in her contemplations, of those crying out and wailing that sister Mścisława had died. Roused by these voices, the handmaid of God Cunegund, rising from prayer, rebuked them with a pious and most modest reproof: "Since," she said, "you did not believe my discourse, and with womanly levity announced sister Mścisława dead, although she lives; from that time your infirmary will never be empty, but will hold at least one of you sick." The truth of which oracle in the following time shone forth clearly, and, the sisters falling into several infirmities, the infirmary, that the discourse of the Handmaid of Christ might be fulfilled, could never be emptied.

[246] To the handmaid of Christ Cunegund, repeating and more frequently reiterating in the ears of the sisters her prophecy, and she affirms the same again, pledging her patronage. that none would die before her, one sister, Aldegund by name, contentiously and more openly contradicting, affirmed that not the Saint, as younger in years, but she herself, as aged and decrepit, and, her members now rotten with old age, bloodless, would sooner seize the lot of death. But the handmaid of God, refuting her sayings, said: "It will not happen thus, as you reckon; since the divine ordinance regards or attends the age of no one: but as I have been your parent, and, gathering you to this convent, have again brought you forth to Christ; so also I will precede you to the seizing of the heavenly reward, about to present your prayers to the divine countenance, and to profit you, dead, before the heavenly tribunal, more than I have profited you living." All which things were fulfilled by the wondrous providence of God.

[247] These are, out of nearly innumerable ones, the acts of mercy and the alms of the blessed woman Cunegund, related by us in cut-off fashion. The author professes that many of her Acts are omitted, But if we proceed to narrate the rest—how often she redeemed captives from wretched barbarous servitude; how often she brought aid to the needy, orphans, the fatherless, widows, or those burdened by some calamity; how often she fed pilgrims and the hungry; how often she relieved those burdened by another's debt; how often she showed herself an advocate against the powerful on behalf of the weak; how often, emulating the footsteps of her grandmother the holy Hedwig and of her aunt the blessed Elizabeth, turning aside into hospitals and leper-houses under a disguised habit, she handled the bodies of the sick and lepers, washed their filth and impurities, wiped away their itch and gore, refreshed the weak with food and drink, clothed the needy and naked, succored women in childbed; how often she liberally poured out to churches chasubles, chalices, crosses, and the other things of this kind, ornaments and treasures—we should seem to have undertaken a burden of nearly immense labor.

[248] There existed besides very many other marks of her sanctity and religion; as also very many miracles. there existed the beauties of the prodigies which she wrought in life, exceeding the belief of men and the things which we have summarily written down. It were worth the labor to recount those mighty works of yours, O Lord of hosts, one by one, had not neglect, and (to speak more truly) the sloth of the writers, withdrawn this from our knowledge: for there was made to her a frequent concourse of the sick, a frequent one of the possessed, a frequent one of those bewailing the deaths of their dear ones, and of those vexed by other misfortunes, to almost all of whom, by the aid of the divine power, through her intercessions and merits, opportune succors were conferred in their necessities, making them possessed and fulfilled of their wishes.

[249] The Blessed one prepares herself for death, not yet sick, As the time of her dissolution approached, when the sacred Virgin understood that she must depart hence by the universal law of nature, commending her agony to the Lord, she began to persist continually in fasts, vigils, and prayers, both by day and by night, showing cheerfulness in her mouth and countenance; since she knew that the time was at hand which she had always sought with all her wishes, in which, her course accomplished, she would receive the immortal crown of the heavenly kingdom. To very many sisters this her preparation for death seemed uncertain and doubtful, moved most of all by this argument, that they saw her whole and unharmed in all her senses, and subject to no debility or languor; but this hope too was at once withdrawn from them.

[250] in the year 1291, on the 1st of September, she began to be sick for 11 months, For in the year of the Lord one thousand two hundred ninety-one, on the first day of the month of September, falling into an unsuspected sickness,

she began to be gravely sick, her state of health growing worse day by day, more than usual, until the feast of St. James the Apostle c. Lying on her pallet, she most devoutly fulfilled the offices of the sacred Hours, and the other prayers and entreaties, no otherwise than if she were well, even hearing Masses, though with a feeble body, sustained by the hands of the sisters. But how great sufferings, vexations, and torments of the body she endured in a sickness of this kind, how great bitternesses, afflictions, and straits she tolerated, and what and how great and how sublime a patience she showed, no one could sufficiently narrate to the full, with human tongue or sense.

[251] with the greatest patience, nor omitting her accustomed exercises, But her weary body, worn out and bloodless with a long and hard infirmity, and which the disease had so consumed through the several members, that the soul was scarcely felt to palpitate in it, from the cold of fasts and abstinences and vigils, she compelled to work at something, purposing to minister to widows, orphans, the fatherless, and the other wretched and indigent their need out of the aid and labor of her hands; that she might declare herself to be and to have been, not only while she was well, but also in sickness, and at all times, a most certain hope * and singular refuge to those in peril and calamity. But this her so great and vast patience in enduring, beyond the strength of her body, fasts, vigils, prayers, labors, and macerations, consumed all with astonishment.

[252] and refreshed by frequent visitations and heavenly revelations, But the more the body of the Handmaid of Christ was burdened, the sickness growing stronger, so much the more was she herself filled with heavenly visitations and consolations, very many Saints visibly appearing to her, and familiarly addressing and consoling her, and discoursing with her about her happy passage from this life. For the holy Salome d, appearing to her, and exhorting her to be of good cheer, made her more certain that the soul of Andrew, son of the king of Hungary, and her nephew e, tossed by the purgatorial fire until that day, had now passed into the starry mansions. Then St. John the Baptist, and St. John the Evangelist, and the aforesaid St. Salome, appearing to her, gently consoled her: "Do not be afraid," they say *, "daughter; but be secure concerning the heavenly reward, which, presently, the burden of the flesh laid down, through the grace of your spouse Jesus Christ, know that you will obtain."

[253] The sickness raging day by day, the day of St. Alexius approaching f, As the Blessed one lay dying, the sisters prolong her life by prayers; the pain and disease began to be intensified in the holy woman of God, so much that, all her strength deserting her, it was feared that near the hour she would breathe out her holy spirit. Straitened and terrified with this dread, the nuns indulge in sobbing sighs, frequent laments, most copious tears, and with various kinds of complaints bewail the death of their most beloved Mother, as though already ensued, with so profuse and unrestrained weepings, that the whole convent resounded with weeping and laments and lamentations; wailing and saying: "Whither shall we turn, our Patroness dead; how shall we live, our Mother extinguished; how shall we subsist, our Defender taken away? Who will henceforth rule us, who will protect us, who will console us, who will care for our necessities? It were somewhat better for us to die with her than to be parted from life." Then, their grief turned to entreaties, not so much with suppliant prayers as with weepings they trustfully prayed the clemency of the Savior, that he would prolong the life of the holy woman of God and their Mother longer, nor permit them to fall back into bereavement and various griefs and anxieties and tribulations, to ensue from the death of their most Dear one. But he heard their voices, and granted, purposing to console his handmaids, that she should live for a longer space of days.

[254] Knowing this through the spirit, the Handmaid of Christ, summoning them to her, carps at them with a discourse of this kind: [she bearing it grievously; that whereas she had before known the day of her death, now it was uncertain.] "What is it," she said, "most dear daughters; what have you wished to do to me? For you have troubled me with a most bitter trouble, and have cast upon me the material of immense exasperation. For I who through divine revelation had known the day of my death, now, at your praying, since the Omnipotent has prolonged my life, lest he should sadden you, have begun henceforth to be ignorant of the day of my departure, about to await it in a sadder spirit." But when at this voice the several nuns were astounded for joy, sister Anna, approaching her more nearly, inquired, saying, by what means she had foreknown the last day of her life. "The most serene Queen of the heavens, the virgin Mary," she said, "appeared to me, and made me certain of my passage from this world on the first day of the sabbath Saturday g, namely one dedicated to her honor and name; but you, entreating the divine majesty that a longer life be granted me, I see my sojourn, which I desired to be ended with immense joy, prolonged. May the Lord spare you, most dear daughters, who have hitherto held back my felicity, which you rather ought to have promoted."

ANNOTATIONS.

* read "a most certain hope"

* or "she says"?

CHAPTER XXVI.

Praises of the Holy Trinity; the taking of the sacred Viaticum; exhortation to the sisters; prophecy; extreme unction; the apparition of St. Francis; the recitation of the Gospel; the affections of the dying woman; her most pious death.

From the 17th of July she assiduously gives thanks to the Holy Trinity. And so from that day her happy migration was deferred until the twenty-sixth day of August a. During which time, throughout the several days and nights, her voices were continually heard, with which she continually uttered most copious thanksgivings to the blessed Trinity, the Father and the Son and the Holy Spirit, signing her whole body through its several joints with benedictions, praising together the grace of God, which had preserved her in chastity and in the purity of both the inner and the outer man, and had kept her immaculate in all her senses; and moreover had granted her to overcome her most hard enemies, namely the flesh, the world, and the devil, and to bring back from them a glorious triumph and victory.

[256] The Viaticum taken, she exhorts the sisters, The day and hour of her death approaching, she bade the bell be sounded; that the several sisters, the signal received, might come together to the place of her infirmary. And so, all the nuns, both the older and the younger, being gathered, she most devoutly received the most divine viaticum of the holy Eucharist, kindled with the spirit of holy charity: and, purposing to leave them an eternal testament of her instruction and teaching, raising herself a little, as best she could, she wove a long discourse to them: "You know," she said, "most sweet daughters, with how great zeal and effort I have stirred you to the perfection of the virtues, and have shown you the way of perfection, according to the measure of my little wit. You know moreover that, through the most clement kindness of God, you have been called and chosen to an exalted state and the first lot. For not by another's calling, or choice, than the divine, did you take up holy religion, nor by another's solace than the heavenly did you tolerate its difficulties. And I trusted neither in human power, nor in royal protection, while I gathered you to the holy Order; but all my confidence rested in the divine protection alone. See therefore, most dear ones, your calling; see your condition; see your profession, through which you have betrothed to yourselves Jesus Christ, beautiful above the sons of men. Most lofty therefore is your lot, displaying no vulgar sanctity, not to you only, but also to your parents; the one of whom, the father, and the other, the mother, of God, began to be, when you betrothed yourselves to one man, Christ the Lord.

[257] But although this city will be subjected to great tribulations, foretelling the future calamities of the city and monastery of Sącz; spoils and plunderings, about to experience even hostile tyranny and inroad; so much that even the rabidity of the enemies, growing strong, will attempt to destroy this monastery, and through manifold terrors, threats, and injuries will undertake to bring upon you and your sacred convent troubles, perils, and losses; yet you, sacred virgins dedicated to God, be not moved by human shakings; but cast the strongest anchor of your hope upon your spouse Jesus Christ alone: let the fear of God be assiduous in your breast: without intermission pray and sing psalms both with mouth and with mind, not in confidence of virtue, but in the depth of humility, presenting vocal prayer in the canonical Hours; but mental prayer in act and habit; since through prayer the other virtues receive increase and vigor.

[258] From every evil appearance and communion of any man, she exhorts, I say, to zeal for religious perfection; from his sight, from his company, even if he be joined by near blood, most diligently beware and abstain yourselves; that you may truly possess God, who is a jealous spouse, your heart being stripped bare of all sensible love of any person and creature. Show mercy, piety, and charity both toward yourselves and toward any others, restraining your tongue not only from all detraction, but also from every vain, light, and useless word; since otherwise purity of mind cannot be acquired; emulate the virtues; guard most especially the bond of peace; show yourselves patient in tribulations, straits, and oppressions; casting your trust upon the divine providence, which is always present to those who hope in it. And observe this especially, in the sum of sums, that you have love toward one another, through which you will truly show yourselves to be the handmaids and disciples of Christ, about to obtain love from your spouse.

[259] But I, although the first of all sinners, yet trusting in the divine mercy, place myself as mediatrix between our spouse the Lord Jesus Christ suum hoc pacto patrocinium eis addicens, and you, pledging in this way her patronage to them, and I promise to you and to each of you, on behalf of our common spouse the Lord Jesus Christ, and in his name will perform it; because, if you shall guard with a perfect and entire heart those things which I have admonished to be observed, he will not permit you to be broken by the carnal and worldly temptations against which you must assiduously war, nor any of you to slip into carnal filthiness, or her flesh, unless the soul consent, to be defiled; but will even, with the temptation, make a way of escape. But if any of you, the crafty enemy of the human race instigating, shall have slipped into some crime, let her take care to wash herself as swiftly as possible with the sacred shower of penance and contrition, about to receive the divine propitiation and the pardon of her several transgressions; nor fear that you shall be

separated or defrauded from the eternal reward, or endangered in your soul, the torments of Gehenna being overcome through the merit of the divine passion, being certain of the eternal recompense."

[260] and thus the weeping sisters But when the handmaid of Christ Cunegund, this exhortation being completed, had made an end of speaking, there was made by the sisters a groaning and various howling, and a voice and a tearful lamentation, of those asking together and saying: "To whom do you leave us, most dear Mother? What other, to console us equally and to bear care of us, do you substitute in your place? We know indeed that you desire the heavenly homeland; but we too still desire to be perfected and instructed by your example. For your rewards will remain safe for you, and, if they be deferred, they will arrive the more heaped up. Rather have mercy on us, whom you desert." Then she, moved by these weepings and voices, answered: "I will not, most sweet daughters, that my passage sadden you, but rather gladden you; nor does it befit you to groan, but to rejoice with me; because from a place of punishment and a wicked world I am snatched, joined to the most beloved Spouse of my soul, about to profit you, dead, more than I have profited you living."

[261] being consoled, she is free for God alone for an hour. But when the nuns received no consolation, but persevered in weeping, the duchess Griffina, relict of Leszek the Black, once duke of Kraków b, approaching the Handmaid of Christ more submissively, and weeping and wailing, said: "O our most beloved Mother, O our most pious Lady, do you perceive that the last hour has come upon you, about to part you from us, since no tears of ours can move you to compassion?" To her she, her discourse directed to the other sisters, said: "Suffer me, I pray, O daughters; suffer me to be quiet and of calmer mind; dry the tears poured out in longing for me, and do not henceforth indulge in weepings: for the hour is at hand in which Christ the Lord, our most kind maker and redeemer, and my most beloved spouse, will render the crown and the unfading recompense to those who loved and desired him with all their heart: permit me, I pray, to commend both my instant agony and you by prayers to the Lord." And so, the veil being drawn and placed over her eyes, collecting herself, with all attention and devotion she prayed for the space of one hour. She entreated the assembly and hosts of the Saints by name, that they would direct her way and that of her daughters, whom she had begotten in Christ. Although the nuns perceived her lips to be assiduously moving, yet they could hear no voice of her praying. You would believe her another Anna in the book of Kingdoms, praying at the doors of the temple, except that there was no priest Eli to accuse the religious woman of being drunk.

[262] Anointed with the sacred oil, she sees St. Francis coming to her; Her prayers being performed with devotion, she asks to be anointed with the benediction of the sacred oil. When the brothers, vested according to custom in sacred garments, the nuns standing by, had performed this, the Handmaid of Christ devoutly offering, the more readily, each member of her little body, she turned herself again to the office of prayer and contemplation. During which time she began repeatedly to address the surrounding sisters: "Withdraw to one side, sisters," (nodding too with her hand, and indicating the side to which they ought to withdraw) "withdraw." When they marveled, and inquired for what cause they ought to withdraw, she said: "Do you not see that our most blessed lawgiver and my consoler Francis has come to behold my agony?" Which heard, the sisters were filled with immense joy, understanding that there the divine presence and that of the Saints was at hand, and that their Mother enjoyed, even in a mortal body, the vision of heavenly things.

[263] Then, the hour of her passage now at hand, she asks one of the sisters, Anastasia, [The Gospel being recited to her, she bids farewell to the Sisters, and addressing Christ,] whom she had taken to herself as mistress, that there be read to her that Gospel of John, "Before the feast-day of the Passover," as she was to be separated from her most beloved sisters, according to that which Christ read as he was about to depart from his disciples. Satisfied with this, tears dewing down her face, by that desirable hearing, she bade farewell to the several sisters. And all things being duly and devoutly ordered, at length she addressed her spouse Jesus Christ thus: "O most kind Jesus Christ, O my most beloved redeemer and spouse, who have granted that I be called to the sight of you and of your Saints in the present hour, knowing that with all my heart I desired you, most beautiful above the sons of men, with chaste breast and pure heart, secure and rejoicing, not from my own works, but from the merit of your passion, I come to you to be added to the assemblies of the Saints; suppliantly beseeching that in the virtue of your blood you receive me, wretched one, today, and lead me into the bosom of Abraham." Then, lastly, crying out after the example of our savior, she said: "Father, into your hands I commend my spirit."

[264] Then, her head inclined, bearing before her an angelic countenance, she dies in the year 1292, on the 24th of July. she delivered up to death, for her felicity, her little body, filled with a number of days and with virtues so manifold. Her holy soul, just as she had long desired, loosed from the fleshly prison, ascended into that everlasting life, and into inaccessible light, glittering with the splendors of the Saints, to enjoy perpetually the splendor of divine beauty; and to her spouse Jesus Christ, whom living she had ineffably loved, thirteen years having been spent in the monastery c, in the year of the Lord one thousand two hundred ninety-two, on the twenty-fourth day of the month of July d, she was joined by a perpetual and indivisible union; by no means to be believed void of the palm of martyrdom, who, having attained the little laurel by a twofold purity of mind, with the mortification of her flesh, namely her own and her husband's, and, kindled in the midst of the furnace, proved like gold, came forth the purer to her heavenly Spouse: to whom be, as it was, and is, glory, honor, power, and dominion, reigning and to reign for all ages and among all nations, world without end. Amen. And may he who conferred upon this same Saint, illustrated while she lived by many miracles, the glory of eternal brightness, deign mercifully to confer it * also upon us and upon all others marked with the Christian character. Amen.

ANNOTATIONS.

* or "her"?

CHAPTER XXVII.

The admirable odor and comeliness of the deceased body; various revelations about the glorious departure of the soul; the burial, and the miracles that ensued for 15 years.

The Blessed one's body puts forth a marvelous odor and beauty. But in the very moment and hour of the most happy passage of the holy woman of God Cunegund, a marvelous and most sweet odor was fragrant, proceeding from the substance of her most holy body, surpassing all balsams, and refreshing and filling all the mortals present. Moreover her body, which through vigils, fasts, various disciplinings, and hair-shirts was seen dark, black, and livid in life, appeared white, resplendent with wondrous whiteness; having lips crimson and rosy, and bearing before it the appearance and likeness of a glorified body.

[266] Her soul is seen borne into heaven like a shining star; Her happy departure from life was also prefigured and pre-shown to certain devout persons dear to God, set far and near, by truthful oracles and miracles, for the greater testimony and evidence of her sanctity. For Elizabeth, one of the nuns, a Hungarian by nation, of noble stock, and excelling among the others in singular devotion and religion, when she had given herself to prayer in the same house and oratory in which the holy woman of God Cunegund was breathing her last spirit; turned into slumber, saw in her rest the soul of the holy woman of God, surrounded by the hosts of the holy heavenly spirits, under the appearance of a most bright star, ascend on high in immense exultation and in modulated song, and penetrate the secrets of heaven in glittering brightness. She, loosed from sleep, knew that her Lady and Mother had migrated from the body; and, blessing God, understood that the vision which she had seen was true and lawful, not phantasmal.

[267] likewise like a most beautiful maiden led thither by St. Peter, Another nun too, Tomka by name, a Pole by nation, and free-born by stock, when she was not able, on account of the multitude of brothers and sisters awaiting the departure of the Saint, to enter that house in which the handmaid of Christ Cunegund was breathing out her spirit, prostrating herself outside, had bent upon zeal for prayer; during which, weighed down with sleep, and snoring rather than sleeping, and believing herself rapt, not lulled to sleep, she saw the heavens, thrown open, shine with excessive brightness, and from the summits of the heavens a noble and aged man come forth, having his hands and arms comely with a varied weaving of ornaments, figured to the likeness and model of the apostle Peter; who, having entered the oratory in which the handmaid of God Cunegund lay, receiving her soul under the appearance of a most beautiful and comely maiden, whose head was clothed with a most beautiful miter, inwoven with precious gems, led it to the starry mansions. For the confirmation of which vision, this too came in addition as a clearer testimony; that when the brothers of the Order sang together, according to custom, the funeral-procession chant with Psalms, prayers, and litanies for the holy woman of God as she was dying, and, the rest being performed, in the litany, expressing the assembly of the Saints by name, had come to that place, "Holy Peter the Apostle, pray for her," that holy soul, loosed from the bond of the flesh, came forth from the body, borne up by the apostolic ministry of blessed Peter, and enters the perpetually rejoicing fellowships of the heavenly kingdom.

[268] The third nun, a virgin, Budka by name, and with a host of holy souls and angels; when she too was standing outside the house in which the holy woman of God Cunegund died, and, from the vigil of the night, which she had passed wholly sleepless with the other sisters on account of the passage of the sacred Virgin, was weighed down with sleep, in the very moment of her slumbering, suddenly struck as though by a certain goad, heard a voice slipping down to her, saying and commanding her: "Awake, arise, arise; why do you sleep? Behold the hour approaches, and now is, in which the whole assembly of the blessed souls, and

the hosts of the heavenly spirits, go forth to meet, about to lead the soul of the blessed Cunegund, forsaking body and lands, even to the throne of the divine majesty." She at once, at this voice loosed from slumber, and advancing to the place where the holy woman of God lay, found that the sacred Virgin of Christ, in that moment in which she was addressed by the voice from above, had sent forth her sacred spirit.

[269] In the moment of the same day and hour, a certain man, likewise like a solar globe. Pawlik by name, a townsman of Sącz, though slender in substance, yet in virtues and in a life led innocently and without complaint rich and famous, when, according to the accustomed manner of his devotion, rising at midnight to the pursuits of prayer, he sang psalms to the Lord, and then visited the sacred buildings and their thresholds, standing at the parish church of St. Elizabeth, saw with a clear and effective sight, above the convent of the nuns, but more expressly above the accustomed dwelling of the handmaid of Christ Cunegund, a star of vast splendor gleaming, descend from heaven above, and illuminate that whole house with glittering light. He saw too in the midst of the star as it were a solar globe, shone about by the very light, reach even to the heavens.

[270] But when he could not discern the effect and meaning of the vision, A prophecy about her future miracles. and deemed it to be concealed, in order to cover his opinion, the death of the holy woman of God Cunegund being disclosed after some days, he divulged the vision in the ears of all, and knew that the soul of the holy woman of God Cunegund was borne in a solar globe to the heavens by angelic spirits and beatified souls, it being clearly demonstrated to him by a sure oracle. Then, filled with the divine spirit, he began to prophesy that the holy woman of God Cunegund would within a short space of time glitter with many and famous miracles and prodigies, and would bring to the kingdom and nation of Poland many advantages and benefits by her prayer and merit.

[271] [The Blessed one's soul is seen to ascend into heaven with the escort and song of the Angels,] But on account of the impending perils which were feared to come, the death of the holy virgin Cunegund being concealed for three days, and notably on account of the hostility of Wistubiec, a famous robber at that time, and who had his army, gathered from exiles and brigands, under arms; lest, the death of the holy woman of God being known, plundering he should invade the monastery of the nuns: a certain ecclesiastical man of a holier life, and of rare devotion toward God, and both in fact and in name Christinus a, canon of the church of St. Mary of Wiślica b, of the diocese of Kraków, when he was bent, according to his accustomed manner, upon devotion and prayer at that hour in which the holy Virgin migrated from the body, in the aforesaid church of Wiślica, extended two days' journey c from the Sącz monastery; saw, in an effective and visible vision, on the twenty-fourth day of the month of July, otherwise the ninth of the Kalends of August, at dawn, before the earth, the sun rising, was touched by its rays, the soul of the gracious virgin Cunegund, bright with the greatest splendor, borne even to the heavens by angelic melody and ministry. But when he was ignorant what soul so holy and so sublime it was, that ascended into the heavens in so celebrated a song and escort, and suppliantly besought that it be revealed to him, answer was made that it was the soul of the sacred virgin Cunegund and duchess of Kraków, which in that hour, forsaking the body of her rewarder and spouse Jesus Christ, for whom she had forsaken all things, about to see his countenance perpetually, was borne up into heaven by angelic hands.

[272] [which vision was the occasion of publishing her death and hastening her funeral rites.] This answer received, blessing and glorifying the clemency of almighty God for the revelation of this kind made to him, he narrated in order the several things which he had seen and heard concerning the passage and reception into heaven of the holy woman of God Cunegund, to the other prelates, canons, and vicars of Wiślica. When these marveled, and for joy and exultation half-believed, they transmit a special mounted messenger into the Sącz convent, to inquire the truth of the matter. When he, the several oracles of the vision being explored, had proved that it was clearly true, he held the nuns rebuked, because they had so greatly concealed the ineffable joy of the death of the holy woman of God, shown by divine revelation in more remote regions. They, applauding the heavenly miracle, publish the departure of the holy woman of God by the sound of the bells. The holy and venerable body, with hymns, weepings, and praises, and the greatest devotion and honor, and a frequent concourse of the people, they deliver to burial, and pay all the last rites to it according to Christian tradition.

ANNOTATIONS.

CHAPTER XXVIII.

The miracles that ensued upon the death of the Blessed one, until the year 1308.

The sacred body of the virgin of Christ Cunegund being entombed in the convent with all reverence, devotion, and honor, The miracles that soon ensued for 15 years, noted in passing, there was made there, at her venerable sepulcher, a frequent concourse of men, referring her help according to their wish in various necessities, from near and remote regions, and thereafter with the greatest honor as well as praise from all, as was fitting to her sanctity. For by signs and marvelous prodigies almighty God began to show how dear to himself, how holy and precious in his sight, the handmaid of Christ Cunegund had been. But so great was the neglect of the Poles, but especially of the then bishops of Kraków, Procopius a and his successor John Muskata b, and of the other ecclesiastical persons, but also of the brothers and nuns of the two monasteries of the Order of Minors of Sącz, so great the sloth and delay, so great the carelessness and dissimulation, that for fifteen years, namely from the year one thousand two hundred ninety-two, in which her happy rapture into heaven ensued, until the year of the Lord one thousand three hundred twenty-nine c, they neglected to write and to commit to the memory of posterity the order, deed, and series of the several miracles wrought at her invocation.

[274] From which dissimulation, not to be recorded without a flood of tears, it easily came about that the manifold number of prodigies, by which at the invocation of her name eighty d dead were restored to their former life; sixty blind illuminated; fifteen bound loosed from prisons and bonds; seven hundred men of both sexes freed from grave and various infirmities, fell back into oblivion. Scarcely at last, and only, as we have said before, after three lustra, was the so ruinous sloth and delay wiped away, and the prodigies of the holy woman of God began to be written and noted; which I will proceed henceforth to relate.

[275] A nine-year-old girl, Dobrosława by name, daughter of count Martin of Czirzicz, A girl fallen from a tower and killed, falling from a walled tower extended to a height of twenty ells, fell with such force upon the rock lying beneath, dashed against it, that the whole tower was thought to be shaken, and those who sat by in the tower reckoned that some great stone had been hurled from the top of the tower by way of jest and folly, studiously: and on that account, attendants being sent, they forbid future casts, rebuking too what had been done. But these, the matter being more diligently examined, find that the girl Dobrosława, daughter of their master, had fallen from the upper part of the tower onto the stone of offense, and, livid and foaming at the mouth, lay lifeless and bruised. When they had announced this to both parents, the wretched mother leaped up, no otherwise than distracted; and, running with several matrons to the corpse of her daughter, and handling it more diligently, and finding it lifeless, tears her cheeks, plucks her hair, and with a lamentable and mournful voice, with copious weeping, bewails her own lot and that of her daughter, striking out tears even from her people standing by with her wretched wailings.

[276] by the help of Blessed Cunegund she revived: But when nearly the whole day, until evening, had been passed in laments and complaints of this kind, and the coming night had intensified the grief and care of the parents and familiars, and all human solace seemed about to profit nothing, they turn themselves to the divine protection, and to the solace of the holy woman of God Cunegund, whose sanctity even then very many magnificent marvels had spread abroad. And full of faith and hope, they vow to God and to his holy woman Cunegund that they will bear the dead girl, if by the merits of the holy woman of God she should revive, to her sepulcher with a solemn offering. Wonderful is God in his holy woman; who at once, the vow being uttered, did not suffer her patronage to be implored in vain: for straightway that boy girl, lifeless, and dashed against the rock, and long dead, revives, all lividness and mark of scars disappearing. By the parents after these things, and by a great flock of matrons and familiars who were present at the prodigy, being led to the monastery and to the sepulcher of the holy woman of God, the credit of the prodigy was established, not only by the mouth of the parents, but also of those who had come and seen.

[277] the same then recovers hearing in the year 1307. But when the same boy girl, one year having elapsed, had lost the use of hearing in one ear, and was being led by the parents to the sepulcher of blessed Cunegund with an offering; the parents fully trusting that she who had obtained life for the dead could easily obtain hearing too, before she reached the monastery, standing at the half-mile, the monastery in which the sacred body of the holy woman of God rests being seen from afar, falling to the earth, and suppliantly entreating the holy woman of God for her healing, received in the injured ear a sudden and full health. Then coming into the monastery, and discharging the vow by which she had bound herself, she testified with her own mouth and that of her parents the sanctity of the sacred virgin Cunegund, clearly shown in her by a twofold prodigy, in the year of the Lord one thousand three hundred seven, on the second weekday after the feast of Easter.

[278] A deaf, dumb man, etc., suddenly recovers. Świętosław, son of Zbrosław, a countryman of the village of Druszków e, was so grievously tormented, for a long time, with pain and disease, that, made deaf and dumb, the sickness growing strong, he was believed by all to be nearer to death than to life: for the disease, gradually growing worse, had rendered his mouth and face grim and horrible to see, wringing the wretched man with so very strong a force and pain, that often, seven men striving to hold him, he threw himself from his pallet f to the ground. And when he had endured so bitter a suffering for two continuous months, and the infirmity itself was assiduously intensified, the parents, solicitous for their son's health, the relics of the holy virgin Cunegund being procured and laid upon the body of the sick man, vow that they will lead him as soon as possible to the sepulcher of the holy woman of God to obtain health. But scarcely had they completed the words of the vow; the sick man, raising himself, began to walk about, restored to full health, all who were present being astonished.

[279] The crash and force of the north wind driving (for it was then a snowy winter), A girl crushed and killed returns to life.

the house of one colonist, Albert by name, in the village of Gołkowice collapsing, both the beams and the timbers being broken and ruined, also crushed and broke Jarosława, the daughter of the same Albert. And when the parents, wholly ignorant of the daughter's mishap, gathered up and removed the timbers of the collapsed house, treading too more than once, through ignorance, upon the body of their daughter, they find the body of their daughter Jarosława, shattered and crushed by the beams, lifeless and dead, lying at the bottom, and in its several parts and members livid through the space of time (whose mouth too, in the greater testimony of death, was filled with snow). And when to so mournful a spectacle, the parents lamenting with great weeping, nearly the whole people of that village had come together; turned to the divine kindness and the succor of the blessed virgin Cunegund, a blessed candle being lighted, they vow the dead girl with suppliant devotion to the holy woman of God Cunegund; they long that she be resuscitated and restored to life; promising that they will lead her with an offering to the sepulcher of the Saint. But as they pursued their lamentations and entreaties from sunset until dawn, the invoked aid of the holy woman of God was not wanting; but when day had now been restored to the lands, all who were present marveling and being astonished, consolidated in her members and fractures, and void too of all lividness, she rose up, and, led to the sepulcher of the holy Virgin, discharged the vow, the whole neighborhood attesting the miracle and benefit which the holy woman of God had conferred upon her body, broken and frozen, at the invocation of the parents.

[280] Frowinus, a youth, son of Diduinus, a citizen of New Sącz, A sick man is suddenly healed, seized with a grave infirmity, when the several antidotes which were administered brought no profit, pledged that he would visit the sepulcher of the holy woman of God, invoking her merits and solaces for his liberation. He, after the vow was uttered, soon feeling himself freed from the hard disease, and going to the sepulcher of the holy woman of God with both his parents, both offered the gift which his hand had found, and divulged the marvelous suffrage of the holy woman of God which he had experienced in himself.

[281] A woman named Brathumila, of Radłów by nation, was seized by a hard and grave mishap. A woman is freed from an earwig. For an earwig, which in Polish is called skorek, having entered her right ear, most grievously vexed the woman with wonderful suffering and trouble for fifteen days. But the several remedies which were applied not availing, when the worm too, by day and night gnawing at the woman's ear, had brought upon the woman even despair of life, she began to invoke the holy woman of God Cunegund the more devoutly, as she could, for her liberation; vowing that she would go to her sepulcher, her liberation obtained, with an offering. But as soon as she uttered a vow of this kind, she was loosed from the suffering, spread abroad in all that neighborhood, the earwig, which had grievously afflicted her for fifteen days and as many nights, having gone out, many seeing it, the ear being deserted. She, going to the sepulcher of the holy woman of God, and discharging her vowed offering, narrated in order, in the ears of many, the proof of the benefit conferred upon her through the Saint, just as it had happened.

ANNOTATIONS.

CHAPTER XXIX.

The miracles wrought in the year 1308 until 1311.

A mother with her son restored to health in the year 1308. Margaret a, a widow, called Dentrina, of Old Sącz, having endured a grave pain of the head for some while, and, no remedies availing, a stronger pain growing worse, being weakened, spent three days in honor of the holy woman of God Cunegund, instructed by a certain religious and devout matron, Anna by name, in fasting and abstinence. These being completed, she rejoiced that she had recovered full health, the pain wholly departing from her head. Her son, Nicholas by name, grievously languishing from pustules, being commended to God and blessed Cunegund by his mother, soon, freed from all sickness, recovered; he presented himself at the sepulcher of the holy woman of God with an offering, attesting and divulging her benefactions.

[283] Another Margaret, likewise a widow like the former, The Blessed one heals a woman deprived of mind and use of tongue, of New Sącz, joining herself to very many other persons of both sexes, having gone out from the town to gather strawberries in the fields and glens before the day of the Nativity of St. Mary, was likewise herself gathering strawberries. But suddenly seized by a grave sickness, she lost both her speech and the use of reason, so void of reason that she was led back by her companions only by drawing her by the hands. And when she had endured that suffering for fifteen days, and no hope of recovery was at hand, to the woman thus sick the holy woman of God Cunegund appeared in her rest. And when, astonished and trembling, she marveled at the image standing before her, never before seen or known; she, addressing her more kindly, said: "Do not be afraid, daughter. I am a virgin of the royal stock of the Pannonian kingdom, Kinga by name; and ready to succor both you and any other invoking my solace in any necessity."

[284] "Go therefore to my sepulcher, to the convent of the nuns of Old Sącz, sending her to her sepulcher; and carping at feminine adornment. presently to be restored to your former health by my intercession and merit, for the verification of the things which I say and shall say. But go also to the priests who declaim the word of God to the people; that they may admonish each and every woman not to make their heads thick round about with superfluous adornments, and not to paint their faces with antimony and white-lead for shows, to the reproach of God, striving to seem more beautiful than they were born; about not to obtain the mercy of the Lord, if they act otherwise." Awakened at this voice, finding herself perfectly healed, she began to use reason and speech, and to sound forth and magnify the name of the holy woman of God Cunegund, which otherwise she had never heard; professing, an oath being added, the holy virgin of God Cunegund to be the author of her sudden and so perfect health, both when she approached her thresholds, and afterward, in the ears of many.

[285] A woman named Martha, from the village of count Raphael, called Tarnów, A woman recovers the use of eye and foot. led to the sepulcher and thresholds of the handmaid of God Cunegund, both blind in the left eye and lame in the right foot, the confession of her sins performed, suppliantly begging that sight and gait be restored to her through the merit of the holy woman of God, being perfectly consolidated in both members, began both to see with the left eye and to set the right foot securely, before all who were present and who had seen and known her blind and lame before.

[286] The daughter of Matthias the Hungarian, of the village of Mielec, once a familiar and domestic servant of holy Cunegund, The daughter of a domestic servant of Blessed Cunegund, Elizabeth by name, of childish age, seized with a grave infirmity, the disease growing strong, dies extinguished. When both her parents wept inconsolably for her; by the neighbors and kinsfolk present the girl's father Matthias is admonished and induced to vow his daughter to the holy woman of God Cunegund; for it would come to pass that the holy woman of God Cunegund, whom in life he had faithfully served, would kindly make him consoled concerning his daughter. He, reckoning their admonitions and persuasions as nothing, and deeming it a little possible thing that the dead be brought back to life, commended indeed the dead boy girl and himself to the Saint, impelled by the importunity of those persuading him. Yet he added: "He who has once died ought to be reckoned dead."

[287] being already placed on the bier, she revives. After these things the boy girl is carried by the mother and kinsfolk to be buried, Matthias the father remaining at home on account of the bitterness of grief. But at the fords of the river Poprad, a quarter-mile being scarcely accomplished, the mother of the boy girl approaches the bier to see the corpse of her daughter; and, the veil removed, seeing her live and suck the cloth, she announces so stupendous a prodigy to the others too who were present. When this was known and clearly seen, all falling prone to the earth, magnify and celebrate the most clement God and his holy Cunegund with the greatest voices and weepings. But the office of the funeral being omitted, they proceed to the holy woman of God and her sepulcher in Old Sącz in great cheerfulness, a special messenger being announced to the father—that his daughter was living, but who would by no means believe. But an offering being performed at the sepulcher of the holy woman of God with thanksgiving for the enlivened boy girl, returning home with the enlivened boy girl, they show her to the father. He would not applaud and believe the miracle otherwise, until he clearly saw his daughter living and healthy with his eyes.

[288] She heals one seized with hemiplegia, Christina, a virgin of Wieliczka the great salt-mine, struck with paralysis in the middle part of her body, was vexed with assiduous pain on account of her dead members. Which, in no way able to fulfill their office, had made her lame and stammering and mutilated as to the middle half of her body. And when for the space of one year that sickness was made daily more intense, and the use of one foot, eye, and hand, sick, gradually failed, having heard the fame of the sanctity of blessed Cunegund, she betook herself to Old Sącz to the sepulcher of the blessed Virgin, and, visiting daily by assiduous sojourn the thresholds of the holy woman of God, and continually entreating her for her curing, began to remain there with so pertinacious a purpose, that she determined within herself not to return to her own home unless fully cured.

[289] The Blessed one appearing to her. And so during the space of three weeks, in which she stayed there, pouring out her entreaties at the sepulcher of the Virgin, one day coming into the church according to her custom, and suppliantly praying at the sepulcher of the holy woman of God,

striking her head too against the wall many times, there appeared to her a Lady of great honorableness, in all respects unknown to her, and never seen by her before; who, consoling her more kindly, admonished her not to strike her head against the wall henceforth, about to obtain more easily the health she desired. At this voice, suddenly beginning to have the use of hand, eye, and foot, she returned healed to the integrity of her dead members; and, many thanks being given to the holy woman of God Cunegund for her curing, she carried about, having returned home, the benefit of the prodigy wrought in her.

[290] A girl on the point of being buried is recalled to life, Margaret, a virgin of childish age, daughter of Holin, of New Sącz, seized with a grave disease, at sunset, on the sixth weekday after the day of St. James the Apostle, departing from life in the sight of her parents, was dying. And when, her funeral being fitted according to custom for burial, and placed on the bier, and candles lighted, the kinsfolk moreover coming together, the parents and relatives bewailed her rather grievously, they turn themselves trustfully to the divine protection and that of holy Cunegund, and, vows being pronounced, entreat the holy woman of God to restore life to their dead daughter by her intercession; and until midnight they prolong vigils and prayers about the funeral of their daughter. But about midnight, approaching the funeral of the child, the linens with which it was covered being drawn off, they find the child living. Then in divine praises and those of the holy woman of God Cunegund they fall prone to the earth; they magnify with sonorous praises the holy woman of God, who, moved by their prayers and weepings, recalled the child to life; and, her sepulcher being approached, they pay their vows for the enlivening of their daughter as devoutly as they can.

[291] Hedwig, queen of Poland, consort c of Wladislaus the first, king of Poland b, The Blessed one appears to queen Hedwig as she lay dying, surnamed Łokietek, falling into a grave disease and infirmity, the several medicines availing in no way, coming to the extremity of life, commended her agony to the Lord with such little prayers as she could. But there appeared to her thus in agony two most foul and horrible specters, prefigured in human appearance; which, approaching nearer to the pallet on which she lay, had so shaken her with most hard terror, that, scarcely mistress of her mind, terrified, she fell away from all devotion and entreaty. And when, under so great a dread, and at the sight of the specters, which she understood to be demons, groaning, anxious, and wholly ignorant both what she should do and to what Saint she should turn herself, she was in a state; the holy virgin Cunegund, even uninvoked, in the appearance and religious habit which were known to queen Hedwig while she Cunegund lived, came to console her granddaughter-german (for she was her maternal aunt d, and daughter of Jolenta the sister-german of the holy woman of God, born of Boleslaus the pious, duke of Kalisz, as we said before e).

[292] She too, approaching the queen's bed, and consoling her more kindly, and bidding her hope well concerning God and her solace, and drives the specters from her, and heals her. opposing and stretching out both sleeves of her garment against the specters, drove off and put to flight their presence, fearful and terrible to her granddaughter queen Hedwig. And when queen Hedwig, returned to her former devotion, gave thanks to the most clement God and to his holy Cunegund, her maternal aunt, who had slipped from her eyes as she more diligently sought her, for the demons put to flight, she rises too from the pallet of her sickness, and in the progress of days returned to full health. And visiting the sepulcher of the holy woman of God, and giving frequent thanks, she confirmed by oath, in her reports, the things which had been done with her through the holy woman of God.

[293] Martha, consort of Czestrzemił of the village of Curów, A scorched girl is healed. coming by chance to the neighboring house of her neighbor Suaszko, found that her daughter Dorothy, still of childish age, had fallen into the burning fire, and, no one bringing her aid (because no one was present in that house), had been most greatly scorched by the fire, in which she was rolling to and fro. And when the wretched mother, having seen so pitiable a mishap of her daughter, had run up more swiftly, she drew the boy girl, both half-burnt and half-dead, from the fire. Despairing of her life, falling on her knees, she vows her to holy Cunegund. And straightway the child, whom the mother had believed dead, revived. And in the progress of days recovered full and entire health.

[294] Another vexed by a triple demon, Agnes, a girl of Kraków, in her tenth year, possessed by a demon, was vexed with wonderful torment by night and day; but about to find the grace of liberation, on the Lord's Day after the feast of St. Adalbert, she was led by friends into Old Sącz, into the convent of the nuns and to the sepulcher of holy Cunegund, at sunrise; where the demon standing, not able to rest and lie hidden, dashed her vehemently to the ground, drawing out her hands and feet at length; but dilating her mouth to the measure of one palm, and torturing her in her whole body: and she lay prone and thus stretched out on the ground, roaring and foaming, from sunrise until midday. But the kinsfolk and relatives suppliantly beseeching the holy woman of God Cunegund for her and her liberation, she was freed both by her own judgment and by that of her friends and of the bystanders, bearing no signs of demoniac possession and vexation. But being led from the monastery to the lodging, the demon, which had fallaciously hidden itself for a time, began to torture her the more bitingly. Forthwith therefore being led back by her relatives to the sepulcher of holy Cunegund, the demon spat out through the mouth of the possessed woman many mad ravings and blasphemies against God and his Saints. But when the nuns, out of compassion, read holy readings and Scriptures over her, when one of the sisters had pronounced in Latin, in reading, this verse: "May he cast forth the prince of the world," the demon, deriding and making light of that verse, answered contrariwise in the Polish tongue, that he would cast out a straw, and not the prince of the world.

[295] she is freed by Blessed Cunegund appearing to her. But when for five days the nuns labored at the ejection of the demon by prayer and fasting, to the woman thus tortured and afflicted the holy woman of God Cunegund appeared; and, consoling her kindly and bidding her hope well, drove the demons from her, and restored her to her former and entire liberty as well as soundness, all who were present being astonished and magnifying the holy woman of God Cunegund in her works. But, made mistress of her reason and of good health, she narrated that she had endured the possession and vexation of a triple demon; asserting that one of them was named Oksza, another Naton, and the third Roszen, they naming themselves repeatedly, she hearing and understanding it. From that time, more fully freed through the holy woman of God Cunegund, she thenceforth felt no obstacle or impediment of the demon whatsoever, ascribing her so clear liberation to the goodness and solace of the holy woman of God Cunegund.

ANNOTATIONS.

CHAPTER XXX.

The continuation of the miracles of the same time.

Clement, a countryman of the village of Wiśnicze, having heard the vehement outcry of the boys exercising the guard of the herds of cattle and flocks in the field, A girl mangled and killed by a wolf, ran thither, as swiftly as he could, to bring them succor (for he did not believe that so strong an outcry was empty); and found his own daughter, Agnes by name, who too was occupied with the other young folk in pasturing the flock, assailed by a wolf, and in her tender body so deformedly and mortally mangled, that her entrails flowed from her belly, dead and lifeless. Her, gathering up as best he could, weeping and wailing he carried into the house to be buried. But the mother of the girl, Gertrude by name, when she was away from home, and returning home from the town of Bochnia, into which she had gone for the sake of trade, when, being on the journey, she had received for certain the report of her daughter's mangling and death, rushing into wretched lamentations and weepings, fell prone to the earth, invoking the holy woman of God Cunegund with tearful sighs, and vowing and asking that she enliven her dead daughter.

[297] Wonderful to say; scarcely had she finished the vow and the asking, she is restored to life and to the integrity of her members. and, having entered the house, which a multitude of neighbors, pitying and beholding the girl's mishap, had filled, she found her dead daughter recalled to life and healed and reformed, yet, as a sign of the mangling and death, made bloody by the beast. Then, poured out toward God and his holy Cunegund in celebrated thanksgiving, they lead her to the thresholds of the holy woman of God in a frequent company; they discharge their vows, having protested by oath that without any human aid, but at the sole invocation of the holy woman of God Cunegund, the girl was enlivened, and perfectly reformed in her mangled body.

[298] Stanisława, daughter of Peter, otherwise Piotrek, a townsman of Wieliczka, Likewise another submerged for a whole day. a girl of childish age, playing at the mill, her parent unaware, fell into the water running down beneath the mill, and there lay submerged from morning until evening. Scarcely at last sought out and found, when all despaired of her life, and it seemed not possible that the child, suffocated for so long a time and pressed beneath the mass of the waters, would be enlivened, her parent Peter, bewailing his fault and the death of his daughter, vows her to the holy woman of God Cunegund. And suddenly the child rose again at the invocation of the holy woman of God, and, about to pay thanksgivings and vows to her liberatrix holy Cunegund, came to Sącz to the sepulcher of the Saint, Peter her parent attesting by oath her enlivening and liberation.

[299] A newly-married woman vexed by epilepsy, fever, a demon, Tomka, a marriageable and grown girl of the village of Piotrowice near Machowiec of the diocese of Kraków, when she had married Jacob, a youth of Kszasznice, scarcely the space of three weeks having elapsed, incurred the epileptic disease and the tertian fever. Freed at length from both sicknesses through the virtue of the wood of the life-giving cross, which is held in singular veneration in the monastery of Calvary a; a little after she also relapsed into the same sicknesses, and to the former a third and graver and more pernicious ailment was added: for an importunate, savage, and hostile demon, undertaking to vex her, tortured her in various and wonderful

ways, using frequent conversation with her, even the household being present. Yet it was seen by the woman Tomka alone, whom it vexed, in the stature and figure of a man, having its other human members like others, save the hollows of the hands *. And clothed now with a tunic, now with a shirt; sometimes otherwise and in another manner, its sword drawn, sometimes with the point brandished against the woman, striking great fear and horror into the possessed woman; twisting too its counterfeit face in manifold ways, it appeared visibly to the aforesaid woman, no other of the domestics or strangers seeing it.

[300] who terrified the wretched woman in wondrous ways, And although at the sight of the demon the woman, a great outcry being uttered, fled; and sometimes too fortified herself with the sign of the holy cross to put it to flight; yet she obtained no liberation, nor even any alleviation on that account, the demon too, as it seemed to the woman, signing itself with the same sign, and pursuing her into any places whatever, however full of a multitude of men. Moreover one night, when the other people, avoiding the company of the possessed woman on account of the demoniac vexations, outcries, and horrors, fled, and only Michael, the brother of the woman Tomka, passed the night with her for her solace; and the night had now accomplished its course beyond the middle, Michael said to his sister, vexed and afflicted by the demon: "Do not henceforth fear, sister; nor greatly dread the vexation of the demon (for now the crowing of the cocks has begun, which will drive off the power of the demons)." At this voice the demon, a guffaw being uttered, said: "What then? But I despise the voices of the cocks, and will even sing after the manner of a cock." And having climbed a pole, its wings clattering, it began to sing with the voice of a cock.

[301] and most cruelly dislocated, wounded, and rendered her mute, Having at length tortured, shaken, and afflicted her with various and frequent terrors as well as torments, before the feast of blessed John the Baptist, it first beats and dashes the woman's head with a thick pole; then it hurled even a very sharp double-axe, fixed in the pillar of the house, at the woman's head with a vast din, and grievously struck her head: by which blow being made nearly lifeless, the use of speech too lost, her fingers moreover, both of hands and of feet, being curved and contracted and flowing with gore, she was deprived of the use and gait of her right foot: and in that pain, punishment, and torment, from the feast of St. John the Baptist until the feast of the Nativity of Christ, the unhappy and pitiable woman remained, the wicked spirit assiduously agitating her, leading a wretched life full of torments as best she could.

[302] To her laboring in so most severe straits, and snoring rather than sleeping, [the Blessed one appears, showing the manner and means of liberation, and partly freeing her:] the holy woman of God Cunegund, in great brightness, wearing a white under-tunic, appeared one of the nights: and, addressing the sick woman with wonderful meekness and kindness, and gently consoling her, and, having spoken who she was, said: "If, daughter, you shall visit my sepulcher, you will both be freed from the demon infesting you, and cured in your tongue and your other infirmities." Which said, she disappeared; and left behind two lighted candles, applied too to the wall, as an evident testimony of the faithful oracle and truthful vision; and Tomka, a woman nearer to death than to life, and utterly emptied and deprived even in the strength of her body, rises abruptly, without any human aid, from the pallet on which she had lain for a long time, namely for the space of half a year; and rising she sees, not with a phantasmal, but with a true and faithful gaze, two wax candles lighted and burning, of the height of one cubit, but of the thickness of a little finger, inclining to a certain greenness, fixed to the wall of the house at the head of the pallet on which she lay, left behind by the holy woman of God Cunegund.

[303] But stupefied and terrified by the excessive brightness and light of the candles, [the sick woman indicates this to her brother by nod and signs; but he, not sufficiently understanding,] leaping out of her own house, in which she had lain, she ran in haste to the other, in which Michael her brother slept: and since from the most grievous blow and stroke of the demon she was wholly mute, she roused her sleeping brother with her lowing and wailing, and moreover with such signs and nods as she could, and, his hand being seized, drew him to her house. He, the brightness of the light which shone in the house being seen, and reckoning that the house was burning with fire, and that he had been roused and drawn by his sister to extinguish it, more swiftly than he could leaped into the house, and, seeing only two candles, like two little torches, burning with a vast flame at the wall, and esteeming it a human, not a divine, work, extinguished them in haste, to prevent the burning of the house, his sister Tomka forbidding him both by lowing and by signs, and, with the stretching-out of her right hand and the motion of her head, indicating the region and coast of the monastery of Old Sącz, in which the body of the holy woman of God Cunegund rests, and that the aforesaid Saint had appeared to her, had put the demon to flight from her, had left the burning candles, and had bidden her not neglect to visit her sepulcher, breaking her words rather than uttering them.

[304] But when Michael, the aforesaid brother of the sick woman, understood neither the words nor the nods and lowings variously shown to him, does one thing for another: nor even the mystery of the candles, he proceeds to go to the monastery of the Friars Preachers in the town of Opatowiec b, situated above the Vistula c, both candles being taken with him, and his sister Tomka accompanying him. When he had come thither, having entered the church of the monastery, his sister, the bond of whose tongue was not yet loosed, standing before the church, he handed those candles with singular devotion to one of the brothers of the monastery, whom he had by chance found at the sacristy, to be burnt in the sacrifices, while the divine services were being performed there at that very time for him.

[305] [therefore the Blessed one, appearing again, rebukes her, and heals her in the year 1311.] But in the progress of days, when they had returned home, again the holy woman of God Cunegund appeared to the aforesaid woman Tomka in her rest, on the vigil of the Nativity of Christ, in the year of the Lord one thousand three hundred eleven; and, why she had presumed to extinguish the candles placed by her, lighted and for the salutary consolation of the woman herself, and the driving off too of the demon vexing her, and to carry them to another place than the monastery of Old Sącz to her sepulcher, and to consume them, rebuked her with grave reproof, with an angry and indignant countenance, as it seemed to her, in much discourse. And she commanded that she should expiate the crime of her transgression by a three-day fast, to be performed on bread of only three morsels d dipped in ashes, and water; promising the woman with a liberal and munificent pledge that she would restore to her also the use of speech, of which she had been deprived for the space of half a year, when she should have driven off by her intercession and merit the other graver inconveniences and languors from her. Admonished by that vision and oracle, the aforesaid woman Tomka fulfills the three-day fast, as she was bidden, on bread, ashes, and water; and at once obtaining full power of speech, she narrated in order to her brother Michael and the men of the village in which she dwelt the apparition of both visions made through holy Cunegund, and the health granted to her from seven grievous languors, moreover the placing and lighting of the candles, and all things which she had seen and heard.

[306] [The woman gives thanks at the sepulcher of the Blessed one for the sevenfold benefit.] Then betaking herself to the sepulcher of the holy woman of God Cunegund in Old Sącz with a frequent throng of men of the village of Piotrowice, she gave vast thanks to her liberatrix the virgin Cunegund, discharging her vows, and in the sight of the peoples standing by glorifying and extolling her sanctity. Enumerating and divulging too the benefactions conferred upon her through her, the neighborhood which had come with her attesting the horrible sufferings by which she had been much afflicted and oppressed, and from which she had been freed through the patronage of the holy woman of God. For it was worth the labor to attend, in the aforesaid woman, to the marvelous prodigies of the holy woman of God Cunegund. For we consider seven signs wrought through the holy woman of God in one woman, the aforesaid Tomka. For the hostile demon is driven off, the epileptic disease, likewise the tertian fever, the wound too and bruise of the head, inflicted by the pole and double-axe through the demon's ministry, are cured, the knot of the hands and joints, contracted and flowing with rottenness, is loosed, the office is restored to the foot and the use of speech to the tongue. Which several things, the more wonderful and unwonted they are, the holier is the virgin of God Cunegund acknowledged in her merit and intercession, the surer hope and confidence is instilled into all who suffer necessities for succor to be expended upon them, the more perfect a pledge is displayed to the king, the pontiffs, the princes, and the chief men of Poland for hastening and effecting the honor and proclamation of her canonization.

ANNOTATIONS.

* or "the thumbs"?

CHAPTER XXXI.

The miracles of the years 1312 and 1405.

The Pannonian army a having entered the borders of the kingdom of Poland in hostile manner, and driving off plunder and spoils, Beehives destroyed and crushed by robbers, when the house too of two youths, Florian and John, in the town of Old Sącz had been despoiled, and their apiary, having frequent and manifold bees, had been not only plundered, but also broken, and cut, incised, and trampled with axes and swords; the bees too and their dwellings, all the honey being carried out and snatched, had been destroyed, and the hives cut apart and violated; the remnants too of honey, which could not be eaten and carried away, and also the bees, lest they should be of use to anyone, had been trampled by the malice of the raging enemies; but when on the next day, the enemies departing tumultuously to their own land, Florian and John, who out of fear of the enemies had hidden themselves in the Alps and glens, had returned home; and had found the apiary, which they had believed the enemies would spare, demolished and destroyed; they were tortured with the greatest grief and straitness of mind, seeing that their chief substance had perished.

[308] And although no hope of reforming so great a substance and of enlivening the bees was at hand; Blessed Cunegund being invoked, they are restored. yet they gather up some few remnants of the trampled honey with the bees, and shut them in one hive; vowing a solemn vow to God and to his holy Cunegund, that, all the substance of the honey being reformed through the prayers and merits of blessed Cunegund, they would give a tenth of the honey yearly for the convent of the holy woman of God; the best hope being set before them, that they could not be defrauded in their vow and desire. Wonderful to say; the next day dawning, coming to see the apiary, they find the vessel of the hive, which the day before they had shut up with the few honey and the trampled bees,

filled from top to bottom by the ministry of the bees, the honey shaped into most beautiful combs; they see too that a multitude of bees had flown in, and in the progress of days had filled fifty hives. Whence they the more devoutly and religiously paid their vow, giving to the monastery the tithed honey every year, the more swiftly, kindly, and clearly they rejoiced that they had been heard in their vow and desire.

[309] A woman breathed upon by the venom of a rabid dog, The consort of Michael a countryman, Gertrude by name, of the kingdom of Hungary, and of a village which in their vernacular is called Krive, finding her grandmother, injured and killed by the bites of a rabid dog, in her death-agony, having lifted her to herself with bare hands, began to handle her and her wounds, reckoning her slain by some bird of prey, and that no venom was in her. But the venom suddenly infected the woman's body: for spread through her joints, nails, and fingers, thence into her hands and arms, ascending even into her breast and the other vital members, it was intensified everywhere. Finally in the whole body and in the several members of the aforesaid Gertrude there arose wonderful horripilations and fearful shudderings caused by the rabid venom, generating in the woman unwonted disgusts and wearinesses, and inflicting certain torments and sadness. But three days having been spent in sufferings of this kind, when the woman had betaken herself to bed with her husband Michael according to custom, the first sleep not yet completed, vast and excessive terrors, and intolerable pain, began to press her.

[310] and driven into madness, She, moved by the impending peril, no otherwise than was fitting, her husband Michael being roused, indicates that she is tortured with most bitter sufferings, and that the venom is intensified; and, weeping and groaning, addressed him with a discourse of this kind: "Take," she said, "our common infant from me (for they had a little boy not yet past one year of age), and guard both yourself and the infant with all care and diligence from any contact; and solicitously shun too my company, pestiferous to you and the boy, about to involve you in a like peril, such as you see me agitated by: for I see impending upon me the evil of a great peril and pernicious fate, irremediable, and to be healed by no antidote; from which, that you be not forestalled, withdraw and remove yourself in time, I pray." Which said, turned into fury, she uttered gnashings, wailings, and strong and disordered cries, the torments of her breast afflicting her more sharply. But so great and so intense a pain tortured and pressed her, that, twisted into the manner of a ball, it frequently threw her from her pallet to the ground, and, prostrating her to the earth, made her no otherwise than lifeless.

[311] [invoking the Blessed one she is healed, some pain nevertheless remaining in her loins;] Another three days having likewise been spent in so dreadful and pitiable a torment, the neighbors visiting her, and urging upon her, for a remedy of consolation, that, turned to some one of the Saints, she should commend herself to him, and implore his solace for her liberation, the woman thus acquiescing in the salutary persuasions, when the pain and suffering had remitted a little in her, hearing the fame of holy Cunegund, then most celebrated and spread abroad throughout the Pannonian region, began with suppliant prayers and weepings to invoke the holy woman of God Cunegund, demanding that through her suffrages and merits she be loosed from her cruel torments and pains, vowing too that she would visit the sepulcher of the Saint with bare feet as soon as possible. Scarcely had the pitiable and wretched woman finished the words of entreaty and of the vow; and suddenly, at the invocation of the holy virgin Cunegund, the most clement Lord conferred upon the woman, afflicted with so many torments, entangled in so many languors, infected with so rabid a venom, full and entire health: for all the pain ceased that tortured her in her breast and vital members; the fury too ceased that agitated her; and at once, restored both to good health and to a sound mind, she began to have the use of reason and soundness.

[312] But when a certain pain constrained the woman about the loins, [but the prayer being doubled, bearing three puppies, she wholly recovered in the year 1312.] and brought upon her no moderate heaviness and trouble, with a new prayer she entreated her liberatrix the holy woman of God Cunegund; that she who had driven off the greater diseases would deign to take away also their remnants, binding herself with a new vow, to go to the sepulcher of the Saint a second time barefoot and on foot. And immediately, a vow of this kind being uttered, bringing forth three living puppies, rejoicing that she had recovered entire health, all pain ceasing, she performed a double pilgrimage on foot to the convent of Old Sącz and to the sepulcher of the virgin Cunegund, just as she had vowed, magnifying the holy woman of God Cunegund with praises up to heaven, and acclaiming her the liberatrix of her various sufferings, and attesting by oath that she had been healed by her in the year of the Lord one thousand three hundred twelve, Lawrence and Stephen, inhabitants of the same village, who had come with her to the sepulcher of the holy woman of God, seconding her report b.

[313] The familiar of the general procurator of Kraków, the noble man Jacob, [The Blessed one appears to a sick man, and invites him to venerate her relics, in the year 1405;] otherwise Jakusz, Mroczek by name, in the year of the Lord one thousand four hundred five, falling into a grave infirmity, and for a somewhat long time enduring hard torments; when, no arts of the physicians availing, turned to despair of life and health, he solicitously thought of the term of his period, and the separation of the soul from the body; overwhelmed with deep slumber, he sees in his rest that he had been led and had entered into the church and monastery of the nuns of Old Sącz. To him bent there upon prayer and devotion a certain venerable feminine person, and, as the sick man could conjecture, clothed in the habit of the nuns, and no otherwise than their superior, appeared to him visibly. And addressing him more kindly, she asked whether he recognized her, who she was. But Mroczek the sick man answering that he did not know or recognize who she was, since it had never chanced that he knew or even saw so venerable a superior; "I am," she said, "Cunegund, duchess of Poland, and governess and superior of this place and monastery in which you see yourself placed, about to succor your diseases and long languors by my intercession and suffrage, if you shall not be ashamed to disclose them and to approach bodily the place of my sepulcher."

[314] At this voice awakened from his heavy sleep, the sick man, obeying whom, he is healed. when he had more diligently recounted from memory the several things in order which had been done with him in his rest, and in what church he had recently been present, and what discourses had been spoken to him, and by how venerable and notable a person, feeling his sickness notably diminished by the oracle of the vision shown to him, obeyed. And bearing two candles, he approached the church which he had seen in his rest, and the sepulcher of the holy woman of God, where, invoking her holy name with wonderful devotion and narrating the various kinds of his ailment, understanding himself more perfectly healed from then on, exulting and divulging the mighty works of God and of his holy woman shown to him even unasked, he returned home safe and unharmed.

[315] A servant-girl seized with quinsy for violating a feast, A woman of rustic stock, Margaret by name, of Thomas the kmeth c and farmer of the village of Barcice of the diocese of Kraków, when on the day of the Epiphany, so celebrated a feast being violated by the work of a little servant-girl, she had leavened flour to bake bread, the divine vengeance soon followed her. For she began to feel and to grow worse in her throat grave and unwonted sufferings of the quinsy d, while she fulfilled the work of leavening. But the work being completed, the pain gradually growing so much, she was straitened and pressed by languor, so that, palpitating like one dying, her members deserting their offices, she could not even lift her head, or fix it to the ground.

[316] she is healed by the help of Blessed Cunegund. But understanding that on account of the transgression and violation of the holy day she had been seized and straitened by so sudden and dreadful a languor, and fearing that the extremity impended upon her, turning herself wholly to the magnificent helper the holy woman of God Cunegund, she began to invoke her for her liberation with suppliant voices and tearful sighs; vowing that from that day and thenceforth she would honor feast-days and sabbaths with more explored care, and would personally visit the thresholds and sepulcher of the holy woman of God. But at this invocation, the fury of the sickness, which was raging through her whole body, soon ceased: and the aforesaid woman, mindful of so great a benefit granted to her by the holy woman of God, went on foot to the sepulcher of the Virgin, and offered a host, just as she had vowed, as a sign of gratitude and of her soundness, living, to her Liberatrix.

[317] Gout suddenly healed. To the Polish woman, cured at the invocation of the holy woman of God, we shall subjoin a Pannonian one. A woman named Helena, sprung from the Hungarian city of Várad e, was tortured for six years with grave and assiduous pain of the feet. And when the gouty disease, growing strong, had brought the woman to despair of recovering health; she, now distrusting human remedies, turned herself wholly to the holy virgin Cunegund, of the excellence of whose sanctity several rumors were then bruited abroad among the Hungarians. But, a vow of visiting her thresholds being uttered, she felt herself freed from all languor and pain. Accordingly, as hastily as she could, coming from Várad into the monastery of Old Sącz, and offering her vowed offering, she set forth the manifold mercy of God, which she had obtained through the suffrages of holy Cunegund.

ANNOTATIONS.

* supply "began"

CHAPTER XXXII.

The continuation of the miracles of the year 1405.

Stanisława, a grown virgin, daughter of Nicholas, a citizen of Jasiel of the diocese of Kraków, fell into a languor

grave, A girl freed from a long disease according to an oracle. from which, when she could not be freed for a long time by human suffrages and antidotes; and, a long time proceeding, the heaviness of the disease too was intensified; a wavering and doubtful despair seized the parents of the virgin also. To her, placed in so perilous a crisis, it was said with a clear voice, slipping in through a vision: "If," it said, "turning yourself with all devotion to the holy woman of God Cunegund, you shall visit her thresholds, you will straightway be freed from all the sickness by which you have hitherto been pressed." Admonished by that voice and turned into immense joy, she obeyed the oracle. And invoking the holy woman of God Cunegund with fervid devotion, and vowing herself wholly to her, she received the benefit of perfect health, freed from all disease from then on. Then coming to the thresholds of the holy woman of God at Old Sącz, into the monastery, and discharging her vow and offering, she proclaimed the divine power, wonderful in his holy Cunegund.

[319] John of Falansze, a youth, son of Jaszek a farmer of the diocese of Kraków, Dysentery removed. was so afflicted with the disease of dysentery, that, with a flow of gore running, he drew even his bowels out of his body with it. Now the youth himself, attenuated with excessive leanness, and consumed in his several senses by so grave a sickness, hardly drew his breath (inasmuch as he preferred to die than to endure the torments): for no medicaments so efficacious were found as would restrain the force of the flux. Then his parent, the aforesaid Jaszek, pitying his son's punishment, and instigated by divine inspiration, vows to set him at the thresholds of holy Cunegund, about to offer a singular oblation for his soundness; suppliantly invoking the holy woman of God Cunegund, that she would succor his son, not so much wretched as pitiable and dying. The holy woman of God at once succored her suppliant: for the little rivulet of blood, the flux of the bowels, stopped and from that day grew quiet in the devout youth; and, restored to entire health, his parents accompanying him, coming to the thresholds of the holy woman of God, he offered to God and to his holy woman the host promised by his father.

[320] A little girl fallen into the fire is healed. Agnes, a little female of childish age, daughter of Gertrude of Tylmanowa of the diocese of Kraków, being in attendance near the fire, while her mother Gertrude, intent on her domestic cares, was occupied in another work, fell into the fire; and, scorched by the harshness of the flames, scarcely retaining her breath, the mother running to the weeping and wailing of her daughter, was drawn from the fire. And when the wretched mother bitterly and mournfully bewailed the twofold mishap of her unhappiness (for she feared that her daughter would die, and that she herself would be bereaved of her dear pledge, and defiled with a grave crime, because through her negligence death was befalling the underage girl) and was agitated by much wavering of mind and body; finding no other solace, she runs back in haste to the holy woman of God Cunegund. And vowing her half-alive daughter to her mercy, carrying her to Old Sącz to the sepulcher of the holy woman of God with an offering, she obtained the full reintegration of her daughter.

[321] A beast healed. The beast of burden too of the aforesaid Gertrude being sick unto death, Gertrude herself, allured by the former benefit of the holy woman of God, offered a candle of the length of the beast at the sepulcher of the Saint; and she preserved herself from loss, but the beast from death; affirming and attesting by oath that not by any human aid, but by the sole condescension of God, healing came, both to her burnt daughter Agnes and to her beast, at the invocation of the holy virgin Cunegund.

[322] A boy who contracted a hernia from excessive weeping, Still of childish age, Nicholas, son of John and Osanna of Tylmanowa, being then a boy of a tender-hearted a disposition, indulged, more than befitted that age, in excessive weeping from a light occasion and cause. But both his parents overlooking the greatness and increase of his weeping, and not restraining it with any soothings or blandishments; nor even supposing that that weeping should bring forth some evil; the aforesaid boy, from immense weeping and wailing, was ruptured and split in both groins, the membrane broken. And the greater and taller he grew by age, so much the more the fissure of the rupture was increased, his bowels flowing down to the bottom. Nor by juices and remedies solicitously applied could the hoped-for consolidation come to pass. His childish years being passed in so vitiated a body, the aforesaid boy Nicholas had now reached youth; and the greater the age into which he grew, the greater sadness he furnished to his parents, who reckoned him weak for rustic duties, on account of a defect of this kind, as indeed he was.

[323] now grown larger, he is healed. Whence they could not even look upon him without grave grief, at length not distrusting the mercy of the divine goodness and piety, and the suffrage of the holy woman of God Cunegund, turned to invoke her solace, they vow the youth to be presented to the holy Virgin and her thresholds. The journey too being undertaken, drawing their ruptured son with them, they come to the monastery of the holy Trinity of Old Sącz, and, a host of appeasement and of vow being offered, they pour out suppliant and pious prayers to the holy woman of God for his consolidation; where the wonderful mercy of God was shown at the invocation of his beloved spouse Cunegund. For at once that ruptured and split one was consolidated, healed, and reintegrated, and all rupture and cleft in him from then on and afterward grew quiet.

[324] Stachna, a servile girl of New Sącz, Gout suddenly healed. invaded by a gouty languor, and worn and shaken by its hard and strong pain, was tortured, anxious in spirit and body; because, placed under the bond of so great a sickness, the daily service by which she had been wont to provide for herself, like an orphan and destitute of patrimony, failing, she had no other support for prolonging her life, hating to beg alms publicly. Turned therefore wholly to prayers and entreaties to the holy woman of God, she began to invoke her name for her liberation. And at once, all gouty rabidity fleeing away, the girl, rising with a swift step from the pallet on which she was held, came with a perfect gait to the thresholds of the handmaid of Christ Cunegund, offering her vowed offering to the holy woman of God, and magnifying her merits.

[325] Myrochna, otherwise Myrosława, a widow of Tylmanowa, Likewise dropsy; was held bound by the disease of dropsy. And when the subcutaneous humor gradually grew strong, and the woman, tortured with assiduous heaviness, straitened, desired rather to die than to live, a certain venerable feminine person appeared through a vision; and, admonishing her not henceforth to fear ill concerning her healing, said to her: "Vow yourself," she said, "to the holy virgin Cunegund and visit her thresholds, about to receive the liberation of your ailment through her merits." Very glad and animated by such an oracle, seizing the host which her hand could find, she came to Old Sącz. And offering both prayers and the host to the holy woman of God, she fully obtained the desired health, just as had been shown to her in the vision, at the invocation of the handmaid of Christ Cunegund.

[326] To the feverish girl Świętosława, of New Sącz, and fever, both enduring grave pains in her fevers, and distrusting human aid, which she had more frequently tried; she began to invoke the holy woman of God Cunegund, and to vow herself to her merit and solace full of faith and hope. At which invocation all that feverish humor was put to flight, and did not vex the girl henceforth. She, mindful of so great a benefit, went on foot to the thresholds of the holy woman of God and brought an offering, as a sign of her liberation and for the honor and glorification of holy Cunegund.

[327] The little daughter of Elizabeth, a woman of Podgrodze, named Stanisława, and disease together with deafness; falling into a grave and long infirmity, was so vexed by the force of the disease that she even became deaf, the greatness and trouble of the sickness causing deafness in her; concerning whose recovery, when despair had seized the mother, human remedies not availing, remembering the patronage of the holy woman of God Cunegund, which she was wont to confer upon every condition and sex, she vows her deaf and sick little daughter, reiterating prayers and entreaties for her liberation. She at once felt, the vow being uttered, the hoped-for and invoked remedy, and the mother, seeing the girl Stanisława freed from bodily languor and from deafness, ran with her to the thresholds of the Saint, and, praising God in his holy woman, discharged the host which she had vowed for her daughter.

[328] as also epilepsy; Matthias, a youth now of grown age, son of Nicholas and Catherine of Kraków, having slipped into a grave sickness, contracted also the epileptic disease: he, since he was of much disgust and burden to himself and his parents (for, foaming and like one dying, falling to the ground by the force of the disease, he rolled about, not without the weariness and horror of the beholders), applied several remedies for his curing. But when all that was administered could not drive off the force of the disease, and, a whole year being spent, the sickness was intensified, it pleased both the parents and the sick man to turn to the holy woman of God Cunegund, and to implore her solace. When they had fulfilled this with all devotion and solicitude, vowing that they would visit the thresholds of the Saint with the sick man, at once the raging of the disease was withdrawn. And Matthias himself went to the sepulcher of the Saint with his parents, glorifying the holy woman of God Cunegund with mouth and vow, and narrating the wonders of the Omnipotent, which he wrought in him at his invocation.

[329] and a grave infirmity. A grave infirmity oppressing Peter Świaszkowicz, and immense pains and torments consuming him, his wife Christina, faithfully compassionating her sick husband, and fearing moreover lest, he dying, she should remain bereaved and widowed, vows him to the holy woman of God Cunegund, promising, as devoutly as she could, that she would visit the thresholds of the Saint with her aforesaid husband, as soon as it should be allowed by his health. After the uttering of this vow, and the suppliant invocation of the holy woman of God Cunegund, the aforesaid Peter Świaszkowicz, loosed from all the infirmity by which he was held, discharged his wife's vow, glorifying God in his Saints.

ANNOTATIONS.

CHAPTER XXXIII.

The miracles of the year 1406.

Gout suddenly healed in the year 1406. Nicholas, a mechanic of the weaver's art, surnamed Chalasta, a townsman of New Sącz, began to be vexed with a vehement and grave pain of gout in the year of the Lord one thousand four hundred six: and, the torment, which was assiduously intensified, raging, the man, wont to seek his living by hand and labor, was distressed by various troubles; because he saw the solace of his life and living so precipitately snatched from him. Straitened therefore in body and spirit; and finding nowhere by what means he might succor himself and his family's need, running back full of faith and hope to the divine solace and the patronage of the holy woman of God Cunegund, he began to invoke her suppliantly, that she would loose him from the suffering of flesh and spirit, and to vow himself wholly to her, having promised that he would visit her thresholds, and would order one Mass of the blessed Trinity to be performed by the ministry of a priest. When he had fulfilled this vow, coming with a wagon to the monastery, he rejoiced that he had been more perfectly freed from all disease and pain of gout.

[331] Catherine, otherwise Kasza, consort of Bartholomew,

otherwise Bartzek, A dying woman is healed; but, neglecting her vow, a townsman of New Sącz, fell into a grave infirmity, and, a somewhat long languor proceeding, when the medicines administered did not avail, she was thought, both by her own judgment and by that of her friends, about presently to die; nor did an estimate of this kind deceive her and her friends; for, the force of the disease pressing, she began to be in agony, no otherwise than one dying, her kinsfolk standing by and bewailing her departure. Pitying her lot, a kinswoman of hers, a woman named Netha, consort of Mocho a townsman of New Sącz, with great and suppliant lamentation, and with such greater devotion of mind and faith as she could, vowed her to holy Cunegund; promising that she, together with the sick woman, would visit the thresholds of the holy woman of God Cunegund as soon as possible, and would honor the holy woman of God with a fitting offering. When at this devotion the languid and dying woman, as though awakened from a heavy sleep, had resumed her spirit and memory, and in a short time had felt herself healed from so perilous a languor, she deferred to render the vow pledged for her through Netha her kinswoman.

[332] But to Netha, the principal vower, it was shown in her rest that she is bidden to be admonished from heaven that the aforesaid Catherine, otherwise Kasza, had a second time grown sick and had died. When Netha bewailed her death much more bitterly than the former, she heard a voice signifying to her that she had justly incurred death; because, ungrateful to the divine mercy and the intercession of the holy woman of God Cunegund, she had feigned to have discharged the vow until that day. At which voice Netha, struck with excessive dread, awaking, admonishing and chiding her cousin rather harshly, narrating what she had seen, and running with her presently at a swift step to Old Sącz, offering the vow by which she had bound herself for her, and moreover the gift which her hand had found, discharged it as devoutly as she could, admonished by the twofold oracle.

[333] Apollonia, a woman, consort of Matthias a shepherd of New Sącz, Pains of the head removed, was tortured with a grave pain of the head for a long space; moreover, as time proceeded, when the languor too, not able to be checked by the virtue of herbs, was assiduously intensified; and the woman, turned into utmost despair, and destitute of all human solace, lay half-alive, presently about to die; casting at last her trust upon the clemency of almighty God, and upon the patronage of the holy virgin Cunegund, she vowed herself to her with all piety and a contrite heart. And soon at the invocation of her name, the so long and perilous pain of the head being put to flight, she found herself perfectly healed.

[334] Dorothy, a woman surnamed Żydkówna, of the town of Old Sącz, and of the eyes. struck with a pain of the eyes, was pressed with excessive anxiety, both for the pain which afflicted her a long while, and for her lost sight: for hating the company of men and all light, the pain growing, she was compelled to dwell hidden in obscurity and darkness. Blinded at length by the rabidity of the disease and the length of time; she began, though late, yet sometime, to invoke the divine aid through the merit and name of the virgin of God Cunegund, vowing that she would bring gifts to her thresholds in honor of the holy woman of God. It was at once withdrawn, a vow of this kind being uttered, the darkness from the orbs of her eyes, and the pain withdrawn; and the woman, made possessed of her desire, discharged at the thresholds of the Saint the gift with which she had vowed herself.

[335] A boy wandering in the woods, found after two days. The son of Anna a widow, a rustic woman, Martin, of the village of Maszkowice, having entered a vast and unknown wood, near the village in which he dwelt, wandering through it for some time, roamed anxious, not able, on account of his childish age, to distinguish the places of the glen; but not knowing how to extricate himself, whether he ought to proceed to the East, West, South, or North. But the mother of Martin, Anna, solicitous with deep dread for her son's life, when he did not return at the appointed time, the second day of his wandering now flowing on, taking with her as many kinsfolk and neighbors as she could, bursting into the glen, scrupulously sought her son. When she could not find him for some while, thinking he had perished or been devoured by wild beasts, placed in the straits of great grief, she began to invoke the holy woman of God Cunegund (and to vow vows to her). But at once the divine mercy was present to those invoking his Saint; and the boy, wandering and believed to have perished, being called by those seeking him, answered those calling. And at last approached and found by the outcry of his answer, and led home, he magnified the holy woman of God Cunegund, his vows being discharged, with his parent Anna and the other kinsfolk and neighbors, no otherwise than one lost a and snatched from the threshold of death.

[336] A youth crushed by a wagon is healed. A youth of younger age, Martin Czolbycz, a loaded wagon, driven by running horses, going over his whole body, had so constrained and injured with its weight, that he was mourned no otherwise than as dead. Then both his parents, disturbed by so pestiferous and unhoped-for a mishap, lest they should be bereaved of their dear son, turned to prayers and vows, invoked the holy woman of God Cunegund. But the Lord of mercies, purposing to magnify his Saint, invoked, soon granted full health to the young man's shattered and mangled body; and the young man, visiting the thresholds of the Saint with his parents, rendered the vows which his parents had pronounced.

[337] A lame man is set upright. Constrained from a disease in one foot, and, the use of walking lost by the force of the disease, ruined, Markowa, a woman, his maternal aunt, full of piety and trust, vowed her nephew-german Stanislaus to the holy woman of God Cunegund as suppliantly as she could. Because, the almighty Lord being moved by her faith and supplication, he conferred full soundness upon Stanislaus, and holding precious in his sight the suffrages and merits of his holy Cunegund, took away from the youth the reproach of lameness.

[338] One worn out by long languor suddenly recovers; Catherine, a woman called Aczthonia, being burdened with various pains and languors, and, by the extension of time, despairing of life, and suppliantly invoking the holy virgin of God Cunegund through prayers and vows; the divine protection was present, exterminating and putting to flight her several pains. She, not unmindful of the divine benefit, going to the thresholds of the holy woman of God Cunegund, by whose intercession and merit she affirmed by oath that she had obtained entire health, honors her with the promised gifts.

[339] A woman of widowed condition, Magdalene of Moszczenica; as also two others; likewise another matron, Catherine Słodowa, of New Sącz, were tortured with great and hard infirmities. And when despair of escaping the infirmity had seized both from the assiduity of the languor, each, a vow being made of visiting the thresholds of holy Cunegund, obtaining perfect health, fulfills what she had vowed with prompt zeal and devotion.

[340] Jacob, surnamed Radziak, a townsman of New Sącz, likewise another already nearly given up; incurring a grave sickness, and enduring it a long while, when the medicines administered had brought him no hoped-for remedy; saw in his rest that he had come to the threshold of death, and that the necessity of dying, imposed upon him, had arrived. And when, placed in great dread on account of the impending death, he was greatly straitened; a voice sounded to him, that he should vow to visit the thresholds of holy Cunegund, soon to be healed and snatched from imminent death. When he, awakened, had obeyed the vision, loosed from the peril of death through divine grace and the patronage of the holy woman of God Cunegund, he discharged himself of the vow, a host being offered.

[341] Martin of Czugniowice, son of the widow Gertrude, likewise another. burdened with a long and grave infirmity, could find no relief for the remedy of his healing. But his mother Gertrude, anxious and solicitous for her son's recovery, seeing that human antidotes brought no profit, turning herself wholly to the heavenly protection, began to invoke solicitously and devoutly the patronage of the holy woman of God Cunegund for her son, vowing herself and her son to visit the thresholds of the holy woman of God Cunegund. And at once, at the invocation of the Saint, her son being healed, she both discharged the vow, and extolled the holy woman of God Cunegund with singular solemnity.

ANNOTATIONS.

CHAPTER XXXIV.

The continuation of the miracles of the year 1406.

The Vladarius b of Sącz for Peter, bishop of Kraków a, John Czudisch, incurring a strong sickness in the year of the Lord one thousand four hundred six, A long disease is healed in the year 1406. was held by it a long while; moreover, the disease growing, he was in peril even in the hope of life, so much that he was turned into despair of recovery. Placed in this strait, human suffrages not succoring, he turned himself to heavenly things, and began to invoke holy Cunegund for his aid, vowing that, restored to health, he would visit her thresholds. Having performed this invocation, he testified that he was even unburdened of his long-standing disease. And in testimony of his perfect healing, coming into Old Sącz with the whole company of his household, bearing in his hands a great candle, approaching the thresholds of the holy virgin of God, and offering it at her sepulcher, he glorified the holy woman of God in work and word for his liberation.

[343] A woman snatched away by a river The nation of the Wallachians c, or Volscians, accustomed to live by plunder, occupied in pasturing cattle and nourishing sheep, a band being formed, out of the Alps which divide Hungary from Poland, in which they exercise their pastures and hold their lairs, frequently leaped in hostile manner by night, when their inroad would be more fearful, into the town of Old Sącz, and committed upon the townsmen plunderings, slaughters, and spoils, and the other nefarious deeds. And so at a certain time, when the Wallachians had burst into the aforesaid town, to drive off plunder and spoils from the townsmen, a certain woman, Martha by name, purposing to escape their cruelty, a mass of baggage being placed upon her neck, began to flee across the river which is called the lesser Danube, otherwise the Dunajec. Since this was then both swollen with waters from the descent of showers, and of its own nature runs torrentially, it easily involved the woman, overburdened with her load, by a sudden peril, in the swelling waves.

[344] is snatched from peril. When she saw herself about to be suffocated by the waters (especially since there was no one who might bring a remedy to her in peril under the nocturnal darkness); she began to invoke the holy woman of God Cunegund with a loud voice, saying: "Help me, I pray, most happy virgin Cunegund, in this shipwreck, and show me, though unworthy and undeserving, yet trusting in your solace, the virtue of your patronage." Scarcely the prayer being completed, she felt herself helped, and snatched from the whirlpools of the waves by which she was now nearly suffocated. Wherefore, her flight-journey being interrupted, running to her liberatrix blessed Cunegund, a thanksgiving being celebrated to her, she ascribed the whole fact that she lived to her kindness and merit.

[345] The lice-disease driven off. A youth of noble stock, Paul, drawing his origin from the village of Łososina, the hair of his head being gnawed night and day for six continuous years by the grave biting and trouble of worms, abounding in multitude, could be healed by no art or ingenuity of juices or ointments. Bearing this rather troublesomely, the youth's mother Margaret vows him to holy Cunegund as devoutly as she can. At which invocation and entreaty, made through the son and the mother, both the rot and the worm, driven off from a possession of so many years, wholly perished.

[346] One possessed by a demon and mute is fully restored to himself. A twelve-year-old youth, Albert, son of Gregory surnamed Gagowka, of the village of Maszkowice, was vexed by the invasion of a demon; which, transmuting itself into various and horrid

forms, constrained the youth with so immense a terror that he could neither open his mouth nor speak: and, the use of speech lost, he had been made mute and tongueless. And when the torments of his son wrung his father with great sadness and grief assiduously; and some hope of escape, moreover presumption and dread concerning the increase of the suffering, was in the eyes and mind of the parent; the father Gregory vows his son, who could not speak, to the holy woman of God Cunegund, promising that he, together with his son, would visit the thresholds of the Saint. Nor does he make any delay, the pronouncing of the vow being completed; but, drawing his possessed and mute son with him, he proceeds to go to the thresholds of the holy Virgin. When he had come to them, and had fulfilled what he had vowed by multiplied prayers and entreaties, the youth, loosed from the demon and the bond of his tongue, unlocks the organs of his mouth in praise of almighty God and the glorification of his spouse the virgin Cunegund, all who were present being astonished and marveling; affirming that the patronage of the holy woman of God Cunegund had driven the terrified demon from him.

[347] The procurator of the aforesaid monastery of the nuns of Old Sącz in temporal goods, Nicholas, A dying man is at once healed; parish priest of the parish church at Bieździedza, oppressed with an assiduous and grave infirmity, was so vehemently pressed that no one doubted the end of his days to be approaching, and all reckoned that he would die near the hour. And so, seeing himself placed in agony and in extreme peril, he began to pray to the holy woman of God Cunegund, that she would snatch him from the strait of death and the impending destruction, and to pronounce vows to her for his liberation. Nor did the holy woman of God Cunegund desert the faithful minister of her convent and of the vine planted by her, but was at once present to the laboring and praying man, and by her merit and intercession at once freed the dying man, subject to a lethal disease. But he, purposing to show his gratitude toward the holy woman of God Cunegund his liberatrix, on a festival day, a multitude of the people being present, the pulpit being ascended, disclosed the prodigy of his healing and the solace granted to him by the holy woman of God, all hearing.

[348] A man of clerical lot, Peter of Barcice, likewise a blind man, enduring a hard and assiduous suffering of the eyes, the force of the disease raging, the use of seeing lost, blinded, was tortured with great grief for his lost sight, seeing himself reduced to the condition of beggars, and about to live thenceforth on another's and begged alms. At length, several days being passed in torment of mind and body of this kind, remembering the piety and mercy which the holy woman of God Cunegund is wont to expend upon all faithfully invoking her in their necessities, he began to vow and commend himself to her kindness, promising that he would worship her holy divinity with perpetual veneration. At this invocation, the darkness being put to flight and the health of his eyes restored, he testified that he had obtained, at the invocation of holy Cunegund, entire health of his eyes, the tomb of the holy woman of God being adored and venerated.

[349] A woman of girlish state, Elizabeth, daughter of Margaret of New Sącz, and a girl wretchedly scorched, falling into a copious fire, was so scorched in the several members of her feet by the force of the fire, that by human judgment she was thought never to be about to have the use of her feet henceforth, but to be doomed to perpetual lameness. But her mother, wretchedly compassionating her wretched daughter, suppliantly vows her to holy Cunegund, promising that she would visit her thresholds with her daughter. At which invocation, all swelling, inflation, and scorching of the feet, caused by the greatness of the fire, perished, and the girl Elizabeth, loosed from so great a peril, visited the tomb of the holy woman of God together with her mother Margaret, rendering the vows which the mother had vowed.

[350] and two others in peril from a grave disease, Widowed servant-girls, one Dorothy, daughter of Nicholas of Janina; the other Barbara, daughter of Petrassa of Stadła, were tortured with a grave and assiduous infirmity, though at diverse times and by diverse kinds of sickness, yet by one and the same condition of languor perhaps and of despair. For as a proof of the destruction of each, the pains had intensified their strength into venom. When the parents, more diligently solicitous concerning their daughters, had noticed this, each for his own vows his daughter to the holy woman of God Cunegund, about to set out for her thresholds as soon as they could by the health of their daughters. At which invocation the divine mercy munificently succored both; and each, freed from grave pain, rising from her pallet through the patronage of the holy woman of God Cunegund, and coming to the sepulcher of the holy woman of God with her parents and an offering, purged herself and her parents of the debt of the vow.

[351] as also a priest, Nicholas, a priest, and rector of the parish church at Jaszowsko, was tortured most harshly and anxiously for a long time by a most grave languor: for, deprived in the several members of his body of natural vigor, he endured anguishes; nor did any member of his sufficiently retain its office. Despairing therefore of his life, no medicines helping, he fled to the holy woman of God Cunegund, hoping that he would be freed both from his torments and from the peril of impending death by her patronage and merit: using therefore trustful prayers, he began to invoke holy Cunegund, as devoutly as he could, and to pronounce vows for her honor. These being completed, a swift and hoped-for effect answered his faith and invocation: for he found himself entirely healed from all the suffering which he had so greatly endured, and freed from the destruction of impending death, to whose threshold he had already come.

[352] and a rustic. Lawrence of Poręba, one of the number of rustics, son of the widow Elizabeth, seized with a grave disease, and weakened, the sickness assiduously raging, was believed, by human judgment, about presently to die. And now he was bewailed by his kinsfolk and friends no otherwise than dead. But as soon as he was vowed by his parent Elizabeth and his other relatives, at once, freed from all pain, and setting out with them to the thresholds of the holy woman of God Cunegund, he glorified the holy woman of God Cunegund with vow and gift.

ANNOTATIONS.

CHAPTER XXXV.

The miracles of the years 1407 and 1410.

Oppressed with a hard and long languor, a woman of widowed state, Pawlina of Czygunowice, in the year of the Lord one thousand four hundred seven, [The Blessed one, appearing to a dying woman, offers her health, in the year 1407.] falling away from all hope of life, which the length of her sickness had destroyed in her, dying, was disposing her house. For all the treatment which was applied to heal her fell back to nothing. Placed therefore in utmost despair, the blessed virgin Cunegund, clothed in a splendid garment, appeared to her snoring rather than resting, addressing her with a clear and intelligible voice, and admonishing and saying: "You will not be able to be cured of this sickness of yours otherwise * than if, a vow being uttered to visit my thresholds, you shall fulfill the vow in work." Instructed by that vision, as by a divine oracle, she obeyed the admonition; and entreating the holy woman of God for her healing, and vowing vows then rendered and to be rendered afterward, made possessed of her petition and desire, she obtained full and entire health.

[354] Agnes, a woman, wife of Nicholas of Old Sącz, An abortive fetus is enlivened. and brought to the time of childbirth, produced an abortive son, having all the signs of death, none of life. And when the abortive and lifeless boy lay for the space of two hours on the ground no otherwise than dead, and despair had seized both his parents and his kinsfolk and neighbors that the boy would never be enlivened; all who were present being turned to the mercies of almighty God, and to the patronage of the holy woman of God Cunegund, beating their breasts, and entreating the holy woman of God Cunegund not so much with voices as with weepings, and vowing the abortive boy to her care, and promising to visit the thresholds of the Saint with an offering, the boy began first to yawn, then to breathe. Which seen, falling with bent knees to the earth, they prayed to the holy woman of God Cunegund with a deep shower of tears so long, until the full enlivening of the miscarried boy came about.

[355] On Thursday, the twenty-fifth a of April, in the year of the Lord one thousand four hundred ten, [A woman is snatched from the waters, the Blessed one appearing, in the year 1410.] Bycatha, a widowed woman, otherwise Byechna, of Old Sącz, a wagon being mounted with her son-in-law Peter, a townsman of Old Sącz, and her daughter Catherine, wife of the same Peter, rode to the town of New Sącz to the market to buy things for sale. These being ordered, when they were returning to their home, the servant, guiding the wagon and horses, not daring to enter the river Poprad on account of the swelling waves and the depth of the overflowing waters, the aforesaid Peter, drunk from the intoxication which he had contracted at New Sącz during the time of the market, little sound, drove the wavering driver and the horses into the river; by whose whirlpools the wagon being overturned, and Peter with Catherine his consort being cast headlong and suffocated in the fords; to Byechna, his mother-in-law, in peril in a basket and crying out for her salvation, a white Virgin in the habit of the nuns appeared; and, addressing her gently, said: "Vow yourself to visit my thresholds, presently to be rescued from this shipwreck." When she had fulfilled this with wonderful haste, a certain horseman, walking along the bank of the river, was present, and, snatching the woman in peril from the whirlpools, drew her to the bank. Then both coming into the town of Old Sącz, the tomb of the holy woman of God being adored and honored, with vows and gifts the woman Byechna, though mourning and anxious over the suffocation of her son-in-law and daughter, uttered marvelous praises to the holy woman of God for her evident liberation.

[356] A youth, after a heavenly admonition, Martin, a youth, son of Hanek Czyaszkaglowa, a townsman of Old Sącz, falling into a grave sickness, was tortured with a long and assiduous disease. He, while, conscious of his languor and bodily debility, the disease gradually growing, he foreboded by sure proofs that certain death impended upon him presently; one of the nights, revolving longer within himself the meditation of death and despair of life, and passing nearly the whole night sleepless, turned into some slumber after the exhaustion of flesh and spirit, sees in his rest a venerable Virgin in the habit of the nuns of

holy Clare come to him. The Virgin more kindly addresses him, astonished and marveling at her brightness, saying: "Do you wish to be made whole from this sickness of yours?"

[357] a vow being conceived, he recovers; When with a most ready mind he declared his willing desire, and that he wished nothing more dearly than to obtain good health, "Pledge," she said, "that you will betake yourself to the thresholds of holy Cunegund the duchess, whose little body lies in a sarcophagus at the monastery of the holy Trinity of Old Sącz." But the sick man answering that he did not know how he could accomplish this by reason of his health; the holy Virgin, stretching out her hand toward the conventual church, and indicating it with her hand, said: "Behold, there is the temple to which I bid you go." At which voice, the vision disappearing, the sick man, awakened, began to weep, the inner joy which he had conceived from the vision striking tears from him. But from that time the sickness being put to flight, the languid man suddenly returning to recovery, the third day afterward perfectly healed, going to the temple and honoring the holy woman of God with sure gifts and offerings, left at the tomb of the holy Virgin the token of his curing, namely the shirt with which he had been clothed at the time of the vision.

[358] as also an epileptic woman A widowed woman Margaret, drawing her origin from the town of Nowy Targ of the diocese of Kraków, incurring the epileptic disease, was vexed for four years by that disease extending itself by the increase of time. She, enduring very much affliction from the disgrace of so horrid a disease, which even relatives disdain; seeing herself hateful to all those with whom she otherwise associated; and that the medicines applied would avail in nothing; fled to invoke the celebrated name of the holy woman of God Cunegund, and began to vow herself and her curing; vowing that she would visit her sepulcher. At this invocation all that horrid heaviness of the disease disappeared; and the woman, more perfectly rescued from her languor through the patronage of the holy duchess Cunegund, coming on the vigil of the blessed Trinity to the convent of Old Sącz, the tomb of the holy woman of God being venerated and honored, declared with public and sonorous voice, to all the people who had come together to the feast day, the mercies of the Lord shown in her curing at the invocation of the holy woman of God.

[359] A woman of the same name and condition, Margaret of the village of Brzeźna, A most grave abscess dissolved. was pressed with a grave and rare infirmity: but to the gravity and rareness of the sickness the length of time too (for she had been sick for two years) had been added. She had, perceptibly, a certain abscess in her belly, hard and compact, exceeding in its size a goose's b egg, which vexed her manifoldly and variously. This, in the progress of days, being divided into four pieces c, wrought a greater affliction upon the sick woman each day, after the separation d of an abscess of this kind; so much that very often the aforesaid matron was compelled to despair of life. Placed therefore in so great peril, and frustrated in the human aid which was applied, betaking herself to the divine solace, she began to vow herself to holy Cunegund, praying that she would succor her by her patronage. But from that time the four-formed abscess gradually began to dissolve, and to diminish so much, that within a few days, the whole abscess disappearing, the woman, rejoicing that she was fully healed, running to the sepulcher of the Saint, and discharging what she had vowed, set forth in order to all present the wonderful omnipotence of God, which he wrought in healing her through the merit of holy Cunegund.

[360] The consort of Matthias a countryman of the village of Podrzecze, Elizabeth, Epilepsy removed; anxious with excessive grief for the grave infirmity of her little son Stanislaus, an infant, who, ferociously tortured by the epileptic disease for a year and a half, during a certain day, the disease more grievously torturing him, was believed extinguished, when no breath remained in him; vows him to holy Cunegund. But the boy thus vowed at once revived; and moreover the epileptic disease fled away from that time and thenceforth.

[361] Anastasia, wife of Peter a farmer of Adamowa Wola, and a long infirmity. when she knew herself worn out by a long and grave infirmity, and, human remedies being administered in vain, drawing her breath languidly, had despaired of life, fleeing to the patronage of the holy Duchess, began to beseech her aid as faithfully as she could; vowing that she would visit her tomb. But the vow being scarcely accomplished, she felt herself freed from all heaviness of her sickness. She, going to the sepulcher of the Saint and discharging her vows, divulged in the sight of the bystanders and those present the grace of the divine omnipotence which she had received at the invocation of holy Cunegund.

[362] A noble man Nicholas Gładysz of Bochnia, dicator e of the salt-mine f, otherwise a carbarius, for two continuous years endured a grave and scarcely tolerable infirmity; A long disease so tortured and wasted by its weight, assiduity, and length, that, only his breath being vigorous, the sickness having consumed all the rest, it left only bones and skin. Seeing himself therefore placed in a both pitiable and wretched state, destitute too of any hope by which he believed he could be succored by human medicines, when the several antidotes applied fell back to nothing, having heard the fame of the wonderful sanctity of the blessed virgin Cunegund, placed in utmost despair of life, he vowed himself to her faithfully and piously, believing that by her intercession and merit he would be rescued both from the torment of his sickness and from the peril of impending death; pledging that he would visit the thresholds of the holy duchess Cunegund as soon as he could by reason of his bodily weakness. At this prayer and vow, feeling a notable relief of his body, he ordered himself to be placed on a horse by his familiars, his own strength not sufficing. And to fulfill his vow at the thresholds of the holy virgin Cunegund, he proceeds to go into Old Sącz: and arrived there on the vigil of St. John the Baptist.

[363] and the swellings of his hands vanish. He had also in one hand a horrible swelling, torturing him with immense pain, which, joined to his old sickness, doubled it. Delaying therefore nothing at his lodging, he betook himself to the church of the monastery of the holy Trinity, and falling on his face about the tomb of the holy virgin of God Cunegund, he began tearfully and devoutly to invoke her patronage and merit, and to pray that he be freed from the twofold sickness by the prayer and intercession of the holy woman of God. Then in a wondrous manner his bodily languor, and also the swelling of his hand, began to slacken; but, handling the diminution of the swelling with the other hand, he showed that hand too, notably diminished in swelling, his familiars being called, that they might be witnesses of his curing and of the prodigy wrought in him, having gone out of the temple. But the following night, sleeping with full sleep, which during his infirmity he could nowhere do, he felt himself notably reformed; whence, the next day too, namely the feast of St. John the Baptist, dawning, having returned to the temple, he announced his prodigious curing in the sight of all.

ANNOTATIONS.

* that is, "not otherwise"

CHAPTER XXXVI.

The remaining miracles of the year 1410, and others until the year 1431.

During the time of the same year described above, namely one thousand four hundred ten, An infant choked by a piece of apple, in the year 1410, on Sunday, the last of August, Martina, a woman, consort of Stanislaus, otherwise Stanek, of Podgrodze, a gardener, dinner being finished, committed her own one-year-old infant to a domestic servant-girl and familiar to be borne and carried through the village, an apple, dismembered into several pieces, being given into the infant's hand, that it might weep the less. As she fulfilled these orders, the infant sucking the apple and, the bearer little heeding, swallowing one piece of the apple, a grave wailing being uttered, which first made the bearer more attentive, is suddenly choked. Moved by this peril, the bearer, running at a swift step to its mother Martina, both announces and shows the infant's death. Then indeed the wretched mother, so unhoped-for and sad a mishap being seen, since she could not succor herself and the infant with another remedy, turned into lamentable weepings and wailings (you would believe her rabid), filled the whole village too with clamorous voices. Roused by this, men and women, when, ignorant of what was being done, they had come together in haste to the monstrous wailing, and had seen the infant, tinged with a deadly pallor, lifeless, the pitiable mishap being heard, sad and terrified themselves, consoled the wretched mother.

[365] But when the sense of the maternal grief was deeper than could be cut short by those consoling her, by the mother's vow it revives. and the wretched mother could be consoled by nothing else than by the enlivening of the boy; she makes a trustful recourse to the holy virgin of God Cunegund, mindful of her manifold benefactions shown in a more difficult crisis of mishaps; she reiterates prayers and vows, prays for her dead infant not so much with voice as with wailing, commending and vowing him to the holy Duchess of God, his enlivening. Taking after these things the little body of the dead infant into her bosom, as if forgetful of its death, the mother thrust her breasts into its mouth for the infant to suck; but when this, attempted several times by her, fell back in vain, the milk being pressed from her breast, she moistened the boy's throat. This availing nothing the more, a little interval being spent, the boy began to breathe by yawning; until, all who were present invoking the patronage of the holy Duchess, he was fully enlivened, the mother exulting with immense joy. She, the next day, carrying the enlivened boy and the gifts which she had vowed to the thresholds of the holy woman of God, a thanksgiving being celebrated to the divine majesty, which had freed her from crime, the infant from death, magnified blessed Cunegund, at whose invocation the liberation itself had come, by the report of her mishap.

[366] The little daughter of Jacob, a citizen of New Sącz, and of his consort Magdalene, Margaret by name, when she was then scarcely an infant of one year, An infant, its skull broken by a fall, recovers. little providently guarded, having collapsed from the upper part of the house, which among the Poles is called Pianthr, fell to the ground; from which mishap, although she did not then expire, yet for six continuous weeks she was pressed with assiduous and grave sickness: these having elapsed, from the skull a, broken by the collision, a flow of blood ran so largely, that you would believe her to have lost her brains, and about, near the hour, to die from that so untimely flux, which no one could succor. And so, when both from the mishap and from the assiduous flow of gore the infant lay half-alive at her last hour, and through a whole natural day, namely from the hour of Terce on Wednesday until the second day, Thursday, at the same hour, had prolonged her life by dying; the mother

of the boy; moved by his pain and future death, a public prayer being uttered, vows him to the holy duchess Cunegund. And from that hour the infant, forsaken by his agony and languor, nourished by the maternal breast, which otherwise he had disdained, in the progress of days came to entire health through the merit and intercession of holy Cunegund.

[367] A blind girl recovers sight. A female of infant age, Gertrude, sprung from the town of Biecz of the diocese of Kraków, namely being in her seventh year, was bereaved of the light of her eyes. And so, placed a long while in the weariness and anxiety of her blindness, drawing frequent sighs to God, affected by the fame of her sanctity and the greatness of her patronage, she invoked the holy virgin of God Cunegund, as devoutly and attentively as she could, to cut short the reproach of her blindness; promising that she would visit her sepulcher. At which invocation, the long darkness being suddenly put to flight, she returned to the light long since lost; then, visiting the thresholds of the Saint and discharging her vows, she unfolded in the ears of very many the benefit of seeing, restored to her by the divine piety and the suffrage of the holy woman of God Cunegund.

[368] A woman gives birth happily in the year 1429. Anna, consort of Stanislaus Radosth, a farmer of the village of Wojnarowa, of the diocese of Kraków, being pregnant, and bearing in her womb a fetus now mature, in the year of the Lord one thousand four hundred twenty-nine was tortured a long while with difficulty of giving birth. And now the pain itself so raged, that she conjectured by sure signs both that she would die and the offspring too; believing that she bore in her womb a fetus to be miscarried with the destruction of both. And so, anxious and drawing her breath grievously, it fell into her mind, and it seemed suitable and salutary, that she should commit herself to the holy duchess Cunegund, and, placed in so great peril, provoke her solace. She at once carries out her thoughts, and vows both herself and the fetus shut up in her womb to holy Cunegund. And at once, feeling the aid invoked, without any difficulty and pain she poured forth her offspring, healthy and living. After his weaning, betaking herself to Old Sącz, she rendered the vows which she had vowed at the tomb of holy Cunegund.

[369] A lame woman, likewise one at once lame and deaf, are healed. Gregory, called Szanko, a farmer of the village of Łapszyce of the diocese of Kraków, was so agitated and vexed with immense pain of the feet, that even by the greatness of the languor the joints of his steps were broken in him; but the use of walking being utterly lost (whether the greatness of the infirmity and pain occurring in his feet had caused this, or another supervening disease) being made deaf too, the use of hearing lost, he was tortured with a twofold anxiety. When the virtues of herbs could in no way heal him, he obeyed the counsel and admonition of his mother-in-law Catherine; who, having suffered no less a pain in her foot, and able to walk only palpitating and with her hand placed upon her knee, had been freed by the invocation and suffrage of the holy virgin Cunegund; he began to invoke holy Cunegund, and to commend himself and his necessities to her patronage. At which invocation, gait was suddenly restored to the lame man and hearing to the deaf man, with their former fullness and integrity.

[370] Hedwig, the underage little daughter of John a miller of Maszkowice and of Catherine his consort, A submerged girl revived. falling by chance into the river Dunajec, no one heeding it, both her parents and the rest of the household being occupied about the care of the domestic works, driven for some time by the torrent river, floated on the waters, choked. When the wretched parent John the miller, others signaling it, had learned this; leaping into the river, he drew his little daughter from the waves, lifeless, yet still drawing vital breaths. Her the mother Catherine, more tearfully bewailing, pitying her own lot and her daughter's, vows to the blessed virgin Cunegund, to be set at her sepulcher. At which invocation the suffocated child revived, restored to her parents and to life by the patronage of the holy Duchess. They presented her, as the mother had vowed, at the sepulcher of the holy woman of God by offering gifts.

[371] Agnes, consort of Andrew a kmeth b of Kunczslowsa, The use of voice and feet restored. shaken by the mass and greatness of a sickness which she suffered for half a year, had utterly lost the use of speaking and also of walking on her feet; and she lay, not without great anxiety of herself and her husband Andrew, made useless, lame, and mute. But admonished by her mother Dorothy with frequent solicitation to vow herself to the holy duchess of God Cunegund, obeying the word, she vows herself to the Saint in mind and spirit, as devoutly as she could; promising that she would visit her sepulcher. And at once the bond of her tongue and of her feet was loosed, and, healed from all languor, going to the sepulcher of the Saint, she extolled by her confession the magnificent aid granted to her at the invocation of holy Cunegund.

[372] The offspring of the consorts Nicholas and Christina, townsfolk of Bochnia, A boy without bones and like a monster was monstrous (for the mother Christina in the year of the Lord one thousand four hundred twenty-one had poured forth a son lacking bones and sinews); when it had been turned into admiration for each, into excessive anxiety and grief for the parents; and in the progress of age too, no signs of consolidation appearing, he was sustained by another's ministry to fulfill his several needs, and on that account was made the more burdensome and troublesome to his parents day by day, who destined him to death by their prayers and desires; but admonished, consulted, and persuaded by notable men, Pelka Gładysz and his son Paul Gładysz, having special compassion for the infant's monstrosity and the parents' anxiety, they vow the boneless boy to holy Cunegund; and, a vow being uttered, they proceed to the thresholds of the holy Virgin with him, Pelka and Paul Gładysz accompanying them c.

[373] When they had come thither, and when a manifold entreaty was uttered to God and his holy virgin Cunegund, both by the parents and by very many mortals who were present, he receives bones and the use of all his members. and who handled the boy's monstrosity with their hands and eyes, the wonderful goodness of God was at once present at the invocation of his Saint; by whose nod the boneless boy, all seeing and being astonished at so unwonted a spectacle, consolidated and organized in his several members, raising himself, stood; who otherwise could stretch out neither head, nor hands, nor feet, nor the other members either. But in testimony, and for a greater proof of his curing, an apple was thrown at some distance to the boy as he stood; which he at once, fixing his steps rightly and duly, pursued and seized; and cut away every wound of doubt about his curing, which had come about by heavenly power alone at the invocation of holy Cunegund the duchess. But the so celebrated display of this prodigy the aforesaid men Pelka and Paul Gładysz, namely the father with the son, who had not drunk it in with their ears, but had clearly seen it with their eyes, affirmed by oath to have happened in truth.

ANNOTATIONS.

* better "these"

CHAPTER XXXVII.

The miracles from the year 1431 until 1469.

A fire; to the salt-mines of Bochnia, The Salt Mountains, or salt-mines, situated in the town of Bochnia of the diocese of Kraków, a fire having been improvidently and by chance left behind by one of the miners, or mountain-workers, without whom, on account of the perpetual darkness of the mountains, the work and labor of digging out salt cannot be performed, when it had set them ablaze, and the fire, spreading more widely, was irremediably scorching the several chambers a of the mountains; but neither could so great a peril be succored by human ingenuity; although, frequently attempted, it was most diligently applied (for each one most readily renewed his labors to cut short the fire of the common treasure), yet, the fire prevailing, the human endeavors, the several remedies fell back to nothing. For the disposition and arrangement of those mountains is such, that all the places, emptied by the extraction of the salt, lest, the earth pressing and gaping from the upper part, they collapse and involve the workmen in their ruin, must needs be sustained by very long beams, as by certain columns, no otherwise than vaults. And so, by the continual fire, as by a furnace, all the mountains smoked, and vomited flames far and wide, and the place of the common treasure and so most useful a storehouse of the kingdom of Poland was believed by all about to perish forever.

[375] There was at that time Nicholas Seraphin of Dąbrówka, Blessed Cunegund being invoked Sword-bearer of Kraków b, rector c of both salt-mines, namely the Wieliczka and the Bochnia, noble by stock, a man frugal, liberal, and courteous; who was tortured more than the rest by the mishap of this fire; fearing lest the improvident kindling of these mountains should fall back to the peril of his own head. Whence he applied the strongest efforts to restrain the fire, as best he could. But when he saw that the more powerful mass of the fire overcame them, he was turned into a certain near-despair. To him, placed in so great anxiety, Paul Gładyscz, then carbarius d of Bochnia, gave a salutary counsel, that he should make a trustful recourse to the holy virgin of God and duchess of Poland Cunegund, whose solaces Paul Gładyscz himself affirmed he had experienced in several of his necessities e: for he asserted that it could not be, that the holy woman of God Cunegund, entreated, should permit so necessary and fruitful a place to be consumed; which, while she lived, she had obtained by her prayer and merit to be founded f.

[376] He, his trust being placed in the clemency of God, since he was destitute of all human aid, through a solemn supplication, obeying the sound counsel of the aforesaid Paul Gładyscz, forthwith, a vow being uttered, seized the road to the thresholds of holy Cunegund. And with his consort Ursula, a religious woman, Dobiesław Kmita of Wiśnicze, a notable and noble man, afterward advanced to Castellan of Lublin g, the aforesaid Paul Gładyscz, and no small company of other men, he came into Old Sącz, and with various and manifold prayers, through himself and his companions, but also through the nuns and the Friars Minor of that place, he entreated the holy woman of God Cunegund, as devoutly as he could, that she would effect by her intercession and merit that the fire arisen at the Bochnia salt-mine be restrained, offering for the honor and glory of the holy Virgin, to that place and convent and assembly of nuns, ten banks h of salt, likewise five Polish marks, a noble carpet, and very many candles burning and to burn at the tomb of the holy woman of God Cunegund.

[377] But then too the divine clemency magnificently extolled his holy woman and spouse Cunegund; wonderfully extinguished. and at her invocation granted the things asked. For the force of its virtue, during the time in which the pilgrimage was being performed by Nicholas the salt-master i and his people, the fire forgot, and the burning furnace grew quiet, all fire being wholly put to flight. And so Nicholas the aforesaid salt-master, returned from the thresholds of the Saint, and gladly fulfilled in all his hopes, found the several Bochnia mountain-works freed from all the abyss of fire.

[378] Sophia, once queen of Poland, and relict of Wladislaus the second, king of Poland k, [The Blessed one appearing to a follower of the Greek rite as he lay dying, in the year 1446,] dwelling at the town of New Sącz, which had been granted her for life by name of dower, in the year of the Lord one thousand four hundred forty-six, Cosmas, otherwise Kuszma, her chamberlain, and engaged in her service for some years,

living under the obedience and rite of the Greek church (for he was a Ruthenian by nation), incurred a grave infirmity; which, having shaken him a long while, led him to the threshold of death. Whence the aforesaid queen Sophia, departing from New Sącz, left him there, no otherwise than one about presently to die: for, weakened by the immense sickness, having the use of no member, he was carried by another's ministry to fulfill his several necessities. But as he lay in agony and despaired of life, and one of the nights in which he had believed he would depart from life kept vigil, a woman of wonderful comeliness and rare beauty, unknown to him and never seen by him, appeared in a splendid and white garment, and said to him: "Do you wish to be made whole?" He, filled with great joy, said: "Most highly, and with all the desire of my heart, most fervently do I long, if it could in any way be effected, to be made whole."

[379] She heals him, bidden to be converted and baptized. To him the blessed Woman said: "Your desire, and the soundness you long for, know that it will by no means come to you otherwise, until you are baptized l in the Latin rite, the Greek being cast off, and have gone to the place of my burial, where my body rests." The sick man answered her: "Who are you, O Lady, so beautiful and shining, who have come to console, heal, and instruct me?" "I am," she said, "Cunegund, duchess of Poland, foundress of the monastery of the nuns of the holy Trinity of Old Sącz, of the Order of St. Clare, in which I rest bodily." Which said, she disappeared. And the sick man, astonished, and revolving within himself the vision which he had seen, at once obeyed the oracle. And baptism being received at the collegiate church of St. Margaret of Sącz, suddenly stripped of all infirmity, he went personally to the sepulcher of the holy woman of God Cunegund, and, having honored it with gifts, divulged the marvelous benefit of the divinity, which it had conferred upon him, not even seeking it, through his chosen spouse and virgin Cunegund.

[380] A pain of the eyes extinguished in the year 1469; The notary and domestic familiar of the nuns of Old Sącz, Stephen, in the year of the Lord one thousand four hundred sixty-nine, touched with a grave sickness of the eyes, was tortured with assiduous and immense pain. This, prolonged for one year, brought upon him despair of recovering sound sight from the length of time. And so, shaken with various ferment of mind, and silently reconsidering within himself and saying: "How many sick are assiduously cured at the sepulcher of the holy virgin of God Cunegund; shall I alone, an insider and a domestic, be void of this curing?" And at once rising, and going to the sepulcher of the Saint, he vowed that he would provide one Mass to be read in honor of the Saint. At which invocation and prayer the aforesaid Stephen, being healed, wrote down with his own hand the order of his healing, magnifying the holy woman of God Cunegund his helper.

[381] as also a most grave torment of the feet; Martin, son of John a potter of Piecz and of Margaret his consort, endured so grave a disease and pain in both feet for a whole year, that even twenty bones, shaken out of his feet by the force of the pain, fell away. At length, vowed to the sepulcher of the holy woman of God Cunegund, human medicines bringing no soundness, restored to entire health, discharging his vow, he came into Old Sącz, celebrating thanksgivings to his liberatrix.

[382] Stanislaus, a farmer of Sołkowice of the diocese of Kraków, likewise of the head and eyes; was so tortured and shaken with a strong pain of the head, that from the pressure of the pain he lost the use of seeing with one eye. At length, his trust being placed in the clemency of almighty God and in the patronage of the holy woman of God Cunegund, he began to invoke her suppliantly and to vow himself to her: and at once, the vow being uttered, freed, visiting the thresholds of the holy woman of God, the pain being put to flight, he received restoration in his eye too. Moreover from a like pain of the head Catherine, a woman of Dąbrowa, vexed for a long space of time, a vow of visiting the thresholds of holy Cunegund being uttered and discharged, at once felt herself freed.

[383] Nicholas, a countryman of Piątkowa of the diocese of Kraków, and of the bowels: and of childbirth. tortured with a grave and assiduous gnawing of the belly for six weeks, when he was helped by no human remedies, made a trustful recourse to the virgin of God Cunegund; and vowing himself to her sanctity, prayed that the pressure of his pain be dissolved by her intercession and merit. At which invocation all that so savage and assiduous torture at once disappeared: and the sick man, going to the tomb of the holy woman of God, as he had vowed, blessed the clemency of almighty God, wonderful in his holy woman Cunegund. Moreover Catherine, a woman of the same village of Piątkowa, not able to give birth, tortured a long while by the retention of the fetus, the divine aid being suppliantly invoked through the name of holy Cunegund, freed from the difficulty of childbirth, herself healthy, brought forth a healthy fetus.

ANNOTATIONS.

* but it overflows

* or "a noble carpet"?

CHAPTER XXXVIII.

The remaining miracles until the year 1471, and the author's apostrophe to the Blessed one.

A girl, who had concealed scabies, admitted into religion, One of the sisters of the aforesaid monastery of the nuns of Old Sącz, Nicolaa, otherwise Michna Bobowska, of the Order of St. Clare, from her earliest age and from the very birth of her nativity having her head infected with several diseases, and her hair scabby, curable by no herbs, remedies, or juices (on account of which one deformity she was handed over by her parents to the monastery of the nuns, so incurable a sickness being suppressed, lest her reception by the nuns should be refused); for to the world, on account of so foul a scabies—which shrinks from all that is unseemly—she seemed both unfit and unfruitful; to be relegated to the religion and convent, in which the scabies itself could lie hidden and her reproach be the more easily concealed.

[385] the evil breaking out, she is wretchedly tortured; But placed in the monastery for some years, and, as her age advanced, the diseased scabies gradually growing strong, creeping into the open, it occupied her visage, face, and eyebrows. Wherefore she was made the more troublesome and burdensome both to the sisters and to herself day by day, the sisters disdaining and holding her in contempt, and shrinking from her in the choir, at table, in chapter, and in the other common life and intercourse. Although this was quite painful enough to the aforesaid virgin, yet a greater torment had seized her; because she feared that she would either be cast out of the monastery, or excluded from the participation of the sisters. Her regard being turned to the thought of this matter, she reckoned death better than life. Placed under this anxiety of flesh and spirit, when the day of the nativity of our Savior in the year of the Lord one thousand four hundred seven a had dawned, reconsidering her condition and the contempt and wretched state, first an immense grief was suffused over her, then weeping, and tears flowed down her cheeks in a copious shower and deep grief.

[386] Sated with these, she betook herself to the sepulcher of the blessed virgin Cunegund at the very moment of time But fleeing to the Blessed one, at which the first Mass of the Nativity of the Lord, at cockcrow, "The Lord said to me," was begun; and, prostrate in the manner of a cross, she suppliantly invoked the piety of the Most High, through the merit and intercession of blessed Cunegund, not so much with voice as with weeping and wailing, asking that she be snatched from the reproach of that sickness, by healing or by death; vowing to fast on Mondays, otherwise the second weekdays, through the circle of one year with Lenten abstinence, and to go round the inner circuit of the monastery, creeping on her knees and palpitating with her hands, in honor of God and of the virgin Mary his Mother and of his chosen handmaid Cunegund.

[387] At the uttering of which vow, soon in a wondrous

manner she felt herself healed from all scabies, she is suddenly cleansed and healed. ulcer, and rottenness, not without the deep joy and astonishment of the nuns, who both rejoiced with the sister at her good health, and proclaimed the holy woman of God Cunegund wonderful in her intercession and suffrage. Then there was imposed upon the same nun-virgin Michna, so wonderfully healed, by the Abbess of the convent the office of dispenser, that, being the servant and minister of the others, and expending the resources of the monastery on the foods and necessities of the sisters, she might testify to all, by her own curing, the mighty works of God in his holy woman Cunegund.

[388] The firstborn Andrew, an infant of rustic lot, [son] of the spouses Matthias, called Korzeń, and Margaret, of Gołkowice of the diocese of Kraków, A mother meditating suffocating her epileptic son, from the time of his birth for some years suffered the epileptic disease, hardly and grievously tortured. His mother Margaret, more frequently contemplating his assiduous and horrid suffering, was seized, shaken with so great a dread and grief, that she feared the infant himself, though begotten of her, no otherwise than Satan, nor did the long and horrid infirmity of her son so consume and press her, as the assiduous dread, knowing never to rest or remit, so much that with a sure and deliberate mind she destined to suffocate the aforesaid son in the waves, as soon as she could by opportunity of time.

[389] To her persevering in this purpose, and watching for the occasion of time in which she might carry out what she had destined, she is deterred in sleep; and sent to the relics of Blessed Cunegund her mother-in-law Anna, who some years before had died, appeared in her rest, admonishing her and saying: "O unhappy and most wretched of women! why do you prepare to commit a vast crime? why do you strive to destroy an innocent one begotten of you, about to thrust your soul into the everlasting pit? Return, wretched one, to your heart; and taking to yourself contrition and lamentation, amend what you had most wickedly thought. And taking the boy, proceed to the monastery of the nuns of Old Sącz, and present him at the sepulcher of blessed Cunegund, to be freed from all disaster and languor through the clemency of almighty God and of the glorious virgin Mary his Mother, through the suffrage too and merit of the holy woman of God Cunegund."

[390] she obtains health for her son; and then for herself. When the woman had obeyed this vision, the infant Andrew, according to the foreshowing of the oracle, freed from the falling disease, at once obtained full health. Moreover the same woman Margaret Korzeniowa of Gołkowice, having suffered a grave pain of the eyes for the space of half a year, when vehement torments, medicines not succoring, assiduously pressed her; vowed that she would go on foot with an offering to the thresholds of holy Cunegund in the monastery of Old Sącz; and all the pain suddenly left her.

[391] A mother and two sons at the point of death, in the year 1471, On Sunday, the twenty-first day of the month of April, in the year of the Lord one thousand four hundred seventy-one, Margaret, consort of Conrad, otherwise Klosz, a townsman of New Sącz, incurring a grave infirmity, the disease daily growing strong, reckoning herself presently about to die, lay on her pallet. The sickness moreover ascending even to the inmost parts of her heart, her kinsfolk and familiars bewailed her half-dead, as she was. To her thus oppressed, the infirmity too of her two sons, being of infant age, torturing them even to the breathing-out of their spirit (for each, surrounded with pestiferous, inflated, and swelling diseases, rolled about wailing) was added and doubled her grief, and had cast upon her the greatest care, lest at one time she should behold the funerals of her two sons. She preferred to die sooner, and to leave her infants surviving, reckoning them dearer than her own life.

[392] all are healed together. Urged therefore by the bystanders, and those who pitied her condition, placing all her trust in the heavenly protection and the suffrage of blessed Cunegund, she began to vow herself and her sons, as pitiable as wretched, to the holy woman of God Cunegund with all piety and devotion; promising that she would visit the thresholds of the holy woman of God with a solemn offering and both her youthful sons as soon as possible. The holy woman of God Cunegund did not stop her ears to this so suppliant and humble invocation; but granted both to the mother and to the sons, through the ineffable clemency of her heavenly spouse Jesus Christ, the sudden and evident health sought. To whom be honor, praise, and glory. But to us and to all worshipers of the Orthodox faith, salvation, life, and eternal recompense, world without end. Amen.

[393] The author's apostrophe to Blessed Cunegund. Behold, most illustrious Virgin, I have woven together your origins and acts and marvelous deeds, though with words meager and dry, as far as my languid wit could raise itself in the praise of the Creator and your honor. Behold, most worshipful Virgin, I have committed your most chaste and memorable fires to perpetual proclamation. Behold, most noble Virgin, I have described the greatness of your virtues, though not entirely, yet according to my slender and puny quality. Remember, I beseech, pious mother and patroness, glorious Virgin and magnificent intercessor, remember, I pray, the whole catholic congregation, and the vine redeemed by Christ's blood, afflicted in our age more grievously than usual by the perfidy of heretics and the savagery of barbarians, our crimes provoking the Omnipotent; remember our Polish and Pannonian nation, oppressed by the ferocity of the Tartars and Turks; remember lastly me, though an unworthy servant and worshiper of yours, manifoldly depraved by the stain of sins; and by your sacred prayers and suffrages obtain for us the propitiation and grace of the divine piety; that, having mercy on his people, he may dash the arm of the enemies of his name; may destroy heresies and schisms: may raise up the Polish and Pannonian kingdoms and the other catholic kingdoms, principalities, and dominions, and make all barbarous nations subject to them. Pardon too of misdeeds, and tranquillity of the times being granted, may he direct all by his clemency into the way of eternal salvation, about to behold perpetually the mirror of the blessed Trinity, together with you and your other Saintly consorts. Amen.

Here ends the Life of blessed Cunegund, duchess of the kingdom of Poland, daughter of Béla king of Hungary, published by John Długosz the elder, canon of Kraków, written by the hands of Christopher of Dambowzdal. In the year of the Lord 1475, on Saturday, the first of the month of July, in the citadel of Kraków.

ANNOTATIONS.

THE MORE RECENT MIRACLES

of Blessed Cunegund.

Kinga, or Cunegund, a virgin, duchess of Poland, of the Order of St. Clare, at Old Sącz, in the palatinate of Kraków. (Blessed)

CHAPTER I.

Miracles wrought at the invocation of the Blessed one from the year of Christ 1532 until 1540, from the first process of inquisition concerning the life and miracles of the Blessed one.

From the first process, in manuscript.

In the year of the Lord 1532 a, a certain woman of Myślków b laboring under a great pain of the head, otherwise strzykaniem, as soon as she vowed to visit the tomb of Blessed Cunegund, Pains of the head and eyes are healed: a dead man is resuscitated. was made healed.

A certain woman of Świdnik laboring under a great pain of the eyes for one year, as soon as she made a vow, was healed.

A certain woman of Jasło c having a small boy, wishing to bathe him, placed him in the water; and went out of the house together with her husband into the garden; afterward coming, she found him submerged in that water. That boy lay dead for one day; but the parents, lamenting, implored the aid of almighty God, and of the glorious Virgin Mary, and of the other Saints. That night Blessed Cunegund appeared to both in sleep, saying: "Hasten to the tomb of my body; and I will obtain life for the boy." They, awakened from sleep, trembling, soon made a vow to visit the tomb of St. Cunegund with a candle and a Mass: and meanwhile the boy revived, weeping with a great voice. They, praising the Lord Jesus, fulfilled the vow; which is manifest to all.

[2] Pains of the head, eyes, childbirth removed; paralysis: a dead man is raised. In the year of the Lord 1533, a certain girl, Catherine of Niedźwiedź, having a pain of the head, otherwise zastrzał, as soon as she vowed to visit the tomb of Blessed Cunegund, was healed at the sepulcher.

John of Mszana, laboring under a pain of the head, otherwise zastrzał, as soon as he vowed to visit the sepulcher of St. Cunegund, was restored to health.

Likewise Catherine, a girl of Niedźwiedź, laboring under a very great pain of the head, otherwise zastrzał, a promise being made, received health.

Likewise from Mszana, Adam Lisowicz, infected with paralysis, as soon as he made a vow to visit the tomb of St. Cunegund with one offering, was healed.

Likewise Garstha of Poręba fell from the stove d, and his wife found him half-dead. He lay dead for three days; but when his wife promised to visit the tomb of St. Cunegund, resuscitated he praised the Lord; and was at the tomb in person.

Likewise Anna, a woman of Nawojowa, was anxious e for her sight for seven years; as soon as she made a vow to visit the tomb of St. Cunegund, the sight of her eyes was restored to her, and she was at the holy place.

Likewise the wife of Felix of Mogilno was tortured in childbirth for three days; but when she promised to come with an offering to the tomb of St. Cunegund, she soon gave birth without great pain.

[3] Blindness, quinsy, fracture, epilepsy, weakness of the feet, fevers are cured: In the year of the Lord 1534, Catherine of Bobowa lacked the sight of her eyes for one year; and when she promised to visit the tomb of St. Cunegund, she was healed.

Likewise Adam of Witkówka, having a great abscess in his throat, on account of which he could not speak for a long time; when he was now in agony, the neighbors came together to him, and some commended their friend to God, but others offered him with a Mass to the tomb of St. Cunegund. While they did this, the abscess was broken, and he was made healthy.

Likewise Jacob Pęka had fallen from a tree, and was broken, found half-alive in the wood; but when he promised to visit the tomb of St. Cunegund, he was restored to health.

Likewise Biała Janowa, otherwise the wife of a husband who was called Albus Joannes White John, of Piątkowa, had a son who suffered the falling disease; when she promised him with a Mass and a candle, he was freed and healed through the merits of this Saint.

Likewise Matthias of Wola Kurowska had a son who did not walk for six years, nor could stand on his feet; but when he promised him to the tomb of St. Cunegund, he soon received his gait.

Likewise John of Sienna suffered a fever for six years; but when he promised to visit the tomb of St. Cunegund, he was made healthy.

Likewise from Mszanica near Grybów, the wife of John lacked the sight of her eyes for seven years; but when by vow she was led to the tomb of St. Cunegund, her eyes were opened.

[4] Likewise Lawrence, of Mszanka, was deaf for seven years; [a deaf man, two men under the death penalty, a broken woman, and one laboring in childbirth are freed:] but when he promised to visit St. Cunegund with a candle, he received his hearing.

Likewise Matthew of Spisz was imprisoned by the Germans, and condemned to be beheaded; but when he was being led to the place of punishment, he commended himself to Blessed Cunegund. And, behold, miraculously he broke out of the hands of the executioner, from the midst of the attendants and a great crowd;

nor was he seen fleeing by anyone, nor pursued. All of which he made manifest at the tomb of Blessed Cunegund, to which he came straightway.

Likewise Martin of Graboszyce was bound in Hungary in the castle of Moravii, and condemned to the death penalty; led out to the place of punishment, he asked Blessed Cunegund to obtain for him a prolongation of life; nor was he frustrated in his hope: for the executioner, after he had drawn his sword for the blow, remained blinded and stiffened, nor could he see the man to be beheaded; but Martin remained so darkened over, that, no one seeing him, he departed from the place of punishment: and he came to Sącz for thanksgiving to Blessed Cunegund, and the sum of thanks to be declaimed, obtained through the intercession of this Blessed Virgin.

Likewise a certain woman having a broken hand, when she made a wax candle, and promised to visit the tomb of St. Cunegund, was made healthy.

Likewise Sophia, of Olszana, laboring in childbirth, could in no way give birth; but when in that pain she invoked St. Cunegund, and made a vow to visit her tomb with the child, she gave birth happily.

[5] In the year of the Lord 1535, a certain young man of Siedliska, likewise a dying man, a captive, a woman with dropsy: laboring under a great infirmity in his whole body, who had even lost his speech. But when his parents with a contrite heart promised to the tomb of St. Cunegund a candle of wax to the length of his stature, he received health; and was at the tomb of the Saint in person.

Likewise a certain man being in captivity, out of which he did not hope to come, when he made a vow to visit the tomb of St. Cunegund if he were freed, obtained his liberty.

Likewise Barbara of Zbąk laboring under dropsy in her whole body, after a vow of visiting the tomb of St. Cunegund with a candle, was made healthy.

[6] In the year of the Lord 1536, Barbara of Moszczenica, [hands, feet, head, eyes, pustules, jaundice, hemorrhage, dropsy, tremor, epilepsy are healed:] having a fracture in her hands, when she resolved to visit the tomb of St. Cunegund with a candle, was made healthy.

Likewise Catherine of Doluszkowa, suffering dropsy in her whole body, a vow being made to this place, restored to health.

Likewise Catherine of Cieszkowice having a pain in her feet, a vow being promised, and afterward fulfilled, healed.

Likewise Dorothy of Ostrza, laboring in head and eyes, a vow being made, and afterward fulfilled, healed.

Likewise Andrew of Chrzana having bad pustules on himself, when he made a vow devoutly to visit the tomb of St. Cunegund, was healed.

Likewise Apollonia of Szatkówka suffered the yellow infirmity f for a long time; but when she promised to visit the tomb of St. Cunegund, restored to health.

Likewise Andrew Skiba laboring under a great infirmity for a long time, and a vehement pain of the head, on account of which he had also lost his hearing, a vow being made of visiting St. Cunegund, was made healthy.

Likewise Stanislaus of Palecznica suffered a flux of blood; the vow being satisfied, he was healed.

Likewise Anna Bolechówka having trembling members, after a vow was healed.

Likewise Sophia of Brzeźna suffered the falling disease, a devout vow being made of visiting the sepulcher of St. Cunegund with a candle, restored to health.

[7] [the dying, one out of her mind and mute; those laboring from their feet, dropsy, all their members, are restored,] In the year of the Lord 1537, a certain woman of Siedliska having two young sons bound with a great infirmity, in which they had now lost their speech; as soon as the mother of the wretched ones promised to present them at the tomb of St. Cunegund, they were restored to health. And both were at the tomb praising the Lord.

Likewise Catherine, a servant-girl of Mszana of the district of Myślenice g, made out of her mind, and she lost her speech; and when her mother promised to present her at the tomb of St. Cunegund, she was made healthy; and she was here personally.

Likewise Dorothy of Nawojowa had gnawings in her foot, so that she could in no way walk; but when she fulfilled her vow, she was made healthy; and she was here personally, without pain.

Likewise a certain man of Podobin having dropsy in his whole body for a whole year, as soon as he made a vow devoutly to visit the tomb of St. Cunegund with a Mass, was soon healed.

Likewise Sophia of Bopinice having gnawings in all her members, as soon as she made a vow to visit the tomb of St. Cunegund, was restored to health.

Likewise Catherine Prokopowa of Strózna laboring under a pain in her feet, after a vow fulfilled, healed.

Likewise Anna of Wojnarowa being in a great infirmity, did not speak for three days; but when she inwardly promised to visit the tomb of St. Cunegund, she was restored to health.

[8] pains of the feet and head, hemorrhage, blindness, ulcers removed; In the year of the Lord 1538, Stanislaus Mazur of Podobin did not walk on account of his infirm feet for two years; but as soon as he devoutly promised to come to the tomb of St. Cunegund, with feet of wax to the likeness of his own feet, he was made healthy; and he came here in person.

Likewise Jacob of the same place labored under a pain of the feet for a long time; but when he made a vow devoutly to visit the tomb of St. Cunegund, he was healed.

Likewise Nicholas Orzyek of Siedliska suffered a flux of blood, and an infirmity in his whole body for four weeks: a vow being made of coming to the tomb of St. Cunegund with a Mass and a candle, he was healed.

Likewise Catherine, wife of Dominic of Lipnica, had two sons, Procopius and Paul, who suffered a pain of the head, otherwise strzykanie, for fifteen weeks; but when she promised to present them at the tomb of St. Cunegund, with a Mass and a candle, they received entire health.

Likewise Stanislaus Gruszka of the Old Village near Krużlowa had lost his sight for a long time; as soon as he vowed to visit the tomb of St. Cunegund, he received his sight.

Likewise Witek of Grabów had a son Michael, who lacked sight from his childhood; but when he promised to present him to Blessed Cunegund at the tomb with a Mass, the sight of his eyes was restored to him.

Likewise Helena, wife of Paul of Peytas, having a boy lying in a flux of blood; but when she promised to offer him with a Mass and a living host, he received health.

Likewise Martha of Cistrzewina, being in a great infirmity, full of ulcers and abscesses, was now in agony; but when her friends promised to offer her at the tomb of St. Cunegund, she was made healthy.

[9] In the year of the Lord 1539, a certain woman of Czorsztyn likewise torments of the feet, eyes, breast, frenzy, weakness of the members; suffered a great infirmity, nor could she walk: a vow being made to St. Cunegund, she was soon healed.

Likewise Susanna had a great infirmity in her feet from a fracture; when she promised to visit the sepulcher of St. Cunegund with a Mass, she was made entirely healthy in her feet.

Likewise a certain woman labored under a great pain of the eyes; but when she pledged to visit this holy place with a candle, she was made healthy.

Likewise Dorothy of Gorlice had so great an infirmity that she did not even walk: as soon as she was led here, she was made healthy.

Likewise Anna of Stróże near the mount of St. John had a great frenzy, and had utterly lost the use of reason; as soon as her mother promised her here, she was suddenly restored to her former health.

Likewise from the same place Sophia had a great infirmity in her feet, nor could she walk for five weeks; as soon as she was conveyed here, she received total health.

Likewise Elizabeth Kusiowa of Niedźwiedź having in her breast a great infirmity, otherwise a tremor of the heart, when she promised to come to the tomb of St. Cunegund, remained healed.

Likewise Simon of Sankowa for nine weeks was placed in great pain, he always lay weakened and pained in his whole body; when he promised to come with a candle to St. Cunegund, he was made healthy.

[10] Likewise Albert, a boy of Zagórzany near Biecz, from the falling disease was placed in a great sickness; [epilepsy, blindness, abscess, hemorrhage, pain of the head and throat, peril of death, fever;] a vow being made and fulfilled, he was healed.

Likewise Anna of Zagórzany lacked sight for seven weeks; when she promised to visit the tomb of St. Cunegund, she was made healthy.

Likewise Sophia with her son having an abscess, was very infirm in her whole body; but when she promised to visit the tomb of St. Cunegund, the abscess vanished. And the boy, who suffered a flux of blood, a vow being made and fulfilled, was healed.

Likewise a girl Catherine of Brutnik very infirm, and scarcely half-alive; when they promised her to St. Cunegund, she was made healthy.

Likewise Catherine of Posadowa very sick, suffered a vehement pain of the head; so that she did not even know people: being offered at the tomb of St. Cunegund, she was made healthy.

Likewise Margaret of Siedliska near Bobowa feverish with heat for half a year; a vow being promised, and afterward made, she was healed.

Likewise Barbara of Siedliska near Bobowa was very infirm, and suffered much pain in her throat; at the hour when she pledged to visit the tomb of St. Cunegund, she was healed.

[11] impending death, pains of the feet and eyes, blindness. Likewise Agnes of Poręba near Obidowa was very infirm, nor did she know people; a vow being made of visiting the tomb of St. Cunegund with a candle, she was made healthy.

Likewise Lucy of Lubownia was so extremely sick that she had even lost her speech: when she was promised to St. Cunegund, she was healed.

Likewise Catherine of Old Sącz could not walk on account of her feet afflicted with pains: she had within this time an apparition of a certain beautiful maiden, saying to her: "Make a vow to the tomb of St. Cunegund with a living offering and a candle of your own length, you will be made healthy." She promised, and fulfilled it, and was healed from that hour.

Likewise Barbara of Irzecisz suffered a great pain of the eyes for a whole year: a vow being made and fulfilled with a candle, she was made healthy.

Likewise Lucy of Jarzębina had lost her sight for seven weeks; a vow being made of visiting St. Cunegund, she received her sight.

Likewise Anna of Doora laboring under a great pain of the eyes, by the intercession of St. Cunegund, to whom she fled, the pain ceased.

ANNOTATIONS.

and infects especially the eyes; then from the yellow bile, from which it is born.

* or "devoutly"?

CHAPTER II.

The continuation of the miracles from the first process concerning the life of the Blessed one, etc., from the year 1540 until 1559. The time of the first process.

In the year of the Lord 1540, the son of Thomas of Sokołów was for three years in bad pustules: Dead fetuses revive; various pains and diseases are driven off. when he promised to come to the tomb of St. Cunegund, he received health.

Likewise the advocate's wife a of Podobin was distressed with many pains; her daughter too suffered a vertigo of the head for three weeks: a vow being made to St. Cunegund, both were healed.

Likewise Stanislaus Crabay of Wiłkomirski, whose wife suffered great pains in childbirth, and gave birth to one son at midnight, another at dawn, both dead; a vow being made to St. Cunegund, they revived, and were baptized.

Likewise Matthias Markowicz was for five weeks wholly dropsical: a vow being made to St. Cunegund, he was made healthy.

Likewise Jacob of Dobra lay for four weeks in bed, laboring under an infirmity by which all in the house were sick: this is a disease which is contracted through the infection of one from another b; a vow being made to St. Cunegund, he escaped from the infirmity.

Likewise Anna of Krościenko fell from a high ladder, and greatly shook herself in her whole body; whence she could neither walk nor speak: a vow being made to St. Cunegund, within a little time she was healed.

Likewise Matthias Szafrankowic, whose wife was tortured in childbirth, nor could she give birth, made a vow for his wife to St. Cunegund; and she soon brought forth a boy happily.

Likewise Sophia of Casna so infirm that she could not move herself in bed, promised to set herself at the tomb of St. Cunegund, with a candle as great as her stature; and she was made healthy.

[13] Likewise a woman of Zabłocie, whose infant son a horse killed: [The resuscitation of one slain, the liberation of a captive, the driving off of many diseases.] a vow being made to the tomb of St. Cunegund, the boy revived.

Likewise Stanislaus of Radziborz, deaf for a long time; a vow being made to the tomb of St. Cunegund, he received his hearing.

Likewise a woman of Dąbrówka, lying for nine weeks in a great infirmity, a vow being made to St. Cunegund, suddenly received health.

Likewise Matthias Gomółka of Mszana for nine weeks suffered a flux of blood: he promised to come with a Mass to the tomb of St. Cunegund; and he was soon made healthy.

Likewise a woman of Lipnica, four times imprisoned, and bound with chains, because she had been accused of having removed some youth from the world by poison: a vow being made to St. Cunegund, as often as they chained her, the chains fell off from her.

Likewise a woman of Bobowa, whose son had a twisted face, vowed him to St. Cunegund; and suddenly he was made healthy.

Likewise a girl of Librantowa was wholly dropsical: her parents vowed her to St. Cunegund; and she was made healthy.

Likewise Margaret of Jamuszowa was feverish for half a year: a vow being made to St. Cunegund and fulfilled, she was healed.

Likewise Ursula of Łącko for half a year suffered a great pain of the head and of the eyes: the vow being fulfilled, she was made healthy.

[14] those suffering from the eyes, the dying, a frenzied woman are helped. In the year of the Lord 1547, Cordula of Stróże near Bobowa laboring under an infirmity of the eyes for over half a year, vowed to visit the tomb of St. Cunegund; and the pain of the eyes ceased.

Likewise John of Stróże near Bobowa being sick with a pain of the eyes for many years, a vow being made to Blessed Cunegund and fulfilled, was healed.

Likewise Catherine of Lipniczka near Bobowa, injured by fire in one finger, from which afterward the whole hand swelled up, and laboring with vast pain along with a malignant fever; when she now did not even know people, being offered at the tomb of St. Cunegund, with a hand of wax, she recovered; and for thanksgiving she came here with a Mass.

Likewise Stanislaus, son of John Żolna, of Lipniczka, was very infirm, nor was there any hope of his life: but after his father promised him to the tomb of St. Cunegund, he recovered; and personally gave thanks to this blessed Virgin.

Likewise Apollonia of Bystra being in a great infirmity, in which for six weeks she had not the use of reason, being afterward offered at the tomb of St. Cunegund with a Mass, recovered; and presented herself in this holy place.

Likewise Pryska of Tymbark had in her neck a great abscess, on account of which she was in the near peril of suffocation: being offered to St. Cunegund with a wax neck, she was made healthy; and she acknowledged it.

Likewise Sophia of Wojnarowa suffered frenzy, and other various and wonderful affections; at length in sleep she saw herself at the tomb of St. Cunegund: whence awakened, she made a vow to come to the same Saint with a Mass; and she recovered.

[15] Life is restored to a dead woman, reason to the delirious, health to the sick. Likewise Dorothy of Łęki had an abscess in one side for a whole year; a vow being made to come to the tomb of Blessed Cunegund with a candle, and fulfilled, she was healed.

Likewise a certain woman of Olszanka in childbirth suffered the greatest pains; she scarcely gave birth to a dead offspring; and she herself within a short time expired: but after her husband vowed for her a Mass and a candle to the tomb of St. Cunegund, at once the woman revived.

Likewise Barbara of Tymbark suffered a great internal infirmity: being offered at the tomb of St. Cunegund with alms, she was healed.

Likewise Albert of Januszowa, subject to great internal affections for five weeks, a vow being made to the sepulcher of St. Cunegund, received health.

Likewise Apollonia of Bystra with four sons infected with a contagious disease, and she lost the use of reason together with her sons: being offered at the tomb of St. Cunegund, with a candle to her own length, she recovered, both she herself and her four sons.

Likewise Sophia Budkowa of Kobylanka suffered a pain of the eyes for half a year: a vow being made of coming with a Mass and a candle to the tomb of St. Cunegund, she was healed.

Likewise Anna of Żeleźnikowa labored in head and eyes throughout all Lent: a vow being made to the tomb of St. Cunegund, with a Mass and a wax garland, she was made healthy.

[16] In the year of the Lord 1548, a woman of Gorlice vowed to St. Cunegund, living, a small infant Those freed from plague, pain of the head, injury of the hand, deafness. oppressed in childbirth with a great sickness; and received him healthy.

Likewise Anna of the village of Brzana, infected with a deadly plague, a vow being made to go to the tomb of St. Cunegund, was freed from the infection.

Likewise Anna of Brzana suffered a great pain of the head. She in sleep heard the sweet-sounding song of the nuns of Sącz; and awakened, vowed to go to this holy place; and was cured.

Likewise Felix of the village of Stróże had a broken hand: a vow being made to go to St. Cunegund, he was made healthy.

Likewise Elizabeth, made deaf from an infirmity and a pain of the head, a vow being made to the tomb of St. Cunegund, received her hearing.

[17] In the year of the Lord 1549, a certain woman of Porębka suffered various infirmities of the body; The sick suddenly recover. but a vow being made of visiting the sepulcher of St. Cunegund with a living offering, she was soon healed.

A certain woman of Lipnica suffered a daily fever for half a year; as soon as she made a vow to visit the sepulcher of St. Cunegund with a living offering, she was made healthy.

Likewise a certain woman of Siekierczyna was already in agony from much infirmity: her parents offered her at the sepulcher of Blessed Cunegund, and she was soon made whole.

[18] In the year of the Lord 1550, Hedwig of Strózna gave birth to a blind infant: Blindness, pains of childbirth, of the eyes, of the feet, etc., are healed. after the third day she uttered a vow for her son, of visiting the tomb of Blessed Cunegund; and he received his sight.

In the year of the Lord 1551, Martin of Mszana laboring under various and great infirmities in his whole body, a vow being made of going to the sepulcher of Blessed Cunegund, recovered.

Likewise Sophia of Mszana laboring in her eyes, as soon as she vowed to go to this holy place, was straightway healed.

Likewise Helena Kopaczowa of Sosnowice laboring under various infirmities in her body for two years, after a vow made to Blessed Cunegund recovered.

Likewise Hedwig of Podobina in childbirth greatly laboring with infirmities, after a vow made was straightway healed.

Likewise Michael of Siekierczyna laboring in his feet, and not walking for three weeks, after a vow made was healed.

Likewise Nicholas of Znamierowice laboring in his eyes, a vow being made and fulfilled, was made healthy.

Likewise Agnes c of Sobótka, for her three daughters greatly laboring in childbirth, a vow being made and fulfilled, they were made healthy.

Likewise Adam of Druzbak labored under various infirmities for a long time; his mother vowed for him to come to the tomb of Blessed Cunegund with a living host, a wax garland, and a candle; and as soon as she fulfilled it, he was straightway healed.

Likewise Dorothy of Poręba was greatly tortured in childbirth: as soon as she was offered to St. Cunegund, she straightway gave birth without any pain.

[19] Sight is obtained for the blind, speech for the mute. In the year of the Lord 1552, a certain woman of Tylmanowa was vexed with a grave pain of the eyes; but as soon as she made a vow to visit the tomb of Blessed Cunegund, she was healed in her eyes.

Likewise Andrew of Mordarka had a blind daughter; but as soon as he vowed her to the tomb of St. Cunegund, she received her sight.

Likewise Anna Cwirotowa of Cunów had a son mute from birth for four years; who, after his mother vowed him to the tomb of St. Cunegund, soon began to speak some words.

Likewise Andrew of Czechów for some time had lost the light of his eyes; but as soon as he made a vow to betake himself to the thresholds of Lady Cunegund with a Mass, he was restored to his former sight.

Likewise John of Podoliniec was very weak in seeing for a long time; but as soon as he was promised to the sepulcher of Blessed Cunegund, he obtained perfect sight.

[20] [Robbers blinded, a woman in childbirth relieved; injured feet, pains of the head, hemorrhage are healed.] In the year of the Lord 1553, Stanislaus of Rytwiany, a youth, passing through the wood which is called Krępak, fell among robbers, who wished to despoil him entirely, and perhaps (as is the custom of robbers) to kill him: he, being in the hands of the robbers, after he had been stripped of one tunic, commended himself to St. Cunegund; and forthwith escaped from their hands, who, blinded, did not see when he went out from the midst of them.

Likewise a certain woman laboring gravely in childbirth for several days, a vow being made to the tomb of St. Cunegund with a living victim, was healed.

Likewise Mark of Ochotnica, whose foot was drenched with boiling water, and it hurt him exceedingly on account of the foot burnt and skinned by the too-hot water; but as soon as his parents vowed him with a Mass to the tomb of Blessed Cunegund, he was straightway healed, as if he had never been injured.

Likewise John of Sącz, a youth of the tailor's art, laboring gravely under a pain of the head for a whole year: who, after he offered himself with wax and the hearing of a sacred Mass at the tomb of St. Cunegund, was from that hour healed.

Likewise Valentine Ślepek, who had cut off with an axe almost his whole foot, after a vow made and the application of his almost-severed foot, without any treatment was made healthy.

Likewise Elizabeth of Tymbark suffering a flux of blood for half a year, after she made a vow to St. Cunegund, was suddenly healed.

[21] A mute man, a lame man, a blind man, the feverish, Likewise a certain woman vowed to St. Cunegund her son, submerged, and not speaking for four days; who straightway after the vow made began to speak.

Likewise a certain girl offered her mother at the tomb of St. Cunegund, who for three years could not walk; which mother after the vow made was freed from that weakness of the feet.

Likewise Matthias, a blind man, led to the tomb of St. Cunegund: who went out of the church seeing and healthy.

Likewise Adam of Jazosko commended his son, being in a great fever, to the tomb of Blessed Cunegund; and he was made free. Then the father fell into the same infirmity; whom afterward the son offered to the same place; and he was healed.

Likewise Catherine of Bobowa for a long time suffered cold fevers: in sleep she had a vision of a certain nun-Virgin, who said to her: "Visit the place of Blessed Cunegund; and you will be healed." She forthwith made a vow of visiting; and was healed.

Likewise Susanna of Wilkowosy, being in a great hot fever, had an apparition of a certain man in a gray religious garment d saying to her: "Woman, go to the place of St. Cunegund at Old Sącz; there hear a Mass; and you will be healed." She straightway made a vow; and was straightway healed.

Likewise Stanislaus of Milków was in a grave and desperate infirmity for a long time; for whom no medicine was profitable; but all things turned for the worse. One night there appeared to his wife a certain gray-haired man, saying: "Commend your husband to the virgin Cunegund; and he will be healed." She asked of him who he was. But he straightway disappeared. Whence she offered her husband to St. Cunegund; and he was healed.

[22] Likewise John Stańczyk of Lipnica near Bobowa commended his wife Barbara, laboring in childbirth for a week, with the hearing of a Mass to St. Cunegund. and other sick are freed. She after the vow happily gave birth to a son Stanislaus, present at this holy place with his parents.

Likewise Martin a carpenter, who for a long time suffered a flux of blood, a vow being made to visit the tomb of St. Cunegund with the hearing of a Mass, was made healthy.

Likewise Dorothy, a girl of Wola, laboring for half a year in her eyes and seeing nothing, hearing the mighty works of St. Cunegund narrated, offered herself at her tomb with wax eyes; and straightway received her sight.

Likewise a certain priest offered John Zwirad of Lower Wola, being in a grave and perilous infirmity, at the tomb of Blessed Cunegund with a Mass, which vow the sick man too himself ratified; and he was made healthy.

Likewise Barbara of Siedlce so infirm that her flesh fell off from her for a long time, as soon as she promised to visit the tomb of St. Cunegund, was straightway healed.

Likewise Peter of Wilkowisko, made blind for half a year, one day, when he was alone, heard this voice: "Do you wish to be made whole?" He, thinking that it was some one of the neighbors, answered: "If anyone would bring me aid, that I might see, I would serve him for a year for food alone." At which words it was said to him again: "Serve St. Cunegund; and visit her place; and you will be healed." He forthwith made a vow, and was healed.

Likewise a girl Sophia of Biecz, being for two weeks half-alive in a great infirmity, as soon as her parents vowed her to the tomb of St. Cunegund, was healed.

[23] Various diseases dispelled. In the year of the Lord 1557, a certain youth, named Lawrence, of the village of Zbik, being in many infirmities, as soon as he made a vow to visit the tomb of St. Cunegund, was healed.

Likewise two youths of Królówka, terrified by lightning, and made infirm, a vow being made to St. Cunegund recovered.

Likewise Margaret of Krużlowa having a flux of blood, when she had made a vow, was healed.

Likewise the boy of a certain kmeth e of Lipniczka suffered internal pains; but as soon as his parents offered him to Blessed Cunegund, and promised him, going on foot f to the tomb of this holy Virgin to give thanks, he was straightway from that hour made healthy.

Likewise a certain woman named Anna of Krużlowa having a pain in her whole body, as soon as her parents promised her to the tomb of St. Cunegund with a Mass, was straightway healed.

[24] A whole household with its beasts is suddenly healed; as also other sick. In the year of the Lord 1559, a certain Stanislaus Garstka of Olszonka, infirm with his whole household, and indeed with a very perilous infirmity; so that even the neighbors did not dare to visit him. Nor only the men of that house, but even all the beasts of burden were infirm. In his so great affliction, in which no human remedy could help, he fled to the divine aid, praying through the mercy of Blessed Cunegund: to whom scarcely had he uttered a vow, when almost immediately both the men and the beasts recovered.

Likewise a certain youth, named Stanislaus, being in great and various infirmities, as soon as he made a vow to visit the tomb of St. Cunegund, was healed.

Likewise a certain woman, named Anna, of Mszana, whose son suffered the falling disease, vowed him with a Mass to St. Cunegund; and he was healed.

Likewise a certain youth, named Matthias, of Rabrot, suffering long cold and hot fevers, by a vow of visiting the tomb of St. Cunegund recovered.

Likewise a certain girl, named Juliana, of Królowa, suffering the falling disease often, after a vow made to the tomb of St. Cunegund was freed from this evil.

Likewise a certain woman, Anna of Boguszyce, very infirm, and in peril after childbirth, as soon as she made a vow to the tomb of St. Cunegund, was healed.

[25] Whence the miracles just narrated were taken. These miracles here described above are extracted from the first process of inquisition concerning the life, and sanctity, and miracles of the illustrious Cunegund, virgin, duchess of Poland, drawn up in the year from the nativity of the Lord 1628, on the 27th day of May, by commissaries delegated by the authority of the most illustrious lord Martin Szyszkowski, bishop of Kraków g.

ANNOTATIONS.

* but it is superfluous.

CHAPTER III.

The time and authority of the second process: the continuation of the miracles from the first, distributed into classes, not into years.

Then the same lord commissaries, in the year from the Nativity of the Lord 1629, the twelfth Roman Indiction, Another process is instituted by Roman authority in the year 1629. in the sixth year of the pontificate of the most holy Lord Urban by divine providence the Eighth Pope, but on Friday, the 8th of the month of June, by virtue of the remissorial letters dispatched, concerning the canonization of the handmaid of God Cunegund, queen of Poland, from the sacred Congregation of Rites of the most illustrious and reverend lord Cardinals, as being expressly and specially subdelegated and deputed in the ancient city of Sącz, formed a new process, and examined eighty-two witnesses, from whose testimony new miracles were again written down a.

[27] In the year 1594, boys playing together incautiously overturned a great wooden gate of a granary upon an infant, Miracles concerning the dead named Adalbert, son of the nobles Samuel and Catherine Jordan, two and a half b years old; when the parents learn this, they lift the very heavy gate by their servants; but they find their son already dead and wholly crushed, with his face bruised, his eyes torn out, and his back pierced by many nails of the gate. At which grave spectacle they began inconsolably to lament. The father took the lifeless body, and was arranging to bury it on the morrow; but the mother, turned to prayers and vows to St. Cunegund, from sunset until day prayed for the salvation of her son. Nor was she frustrated in her hope: for when the bruised corpse was to be carried out to the sepulcher, the son revived, and so perfectly healthy that not even a trace of a wound appeared.

In the year 1612, the son of a kmeth of Kadca, seeking boys about the Danube * river, himself four years old, named Matthias, fell by chance into the river; and was straightway submerged by the water, and carried two furlongs. He was afterward sought, and drawn out dead; over whom the grieving mother fled to St. Cunegund, and received him living.

[28] and the dying. In the year 1623, a noble matron, of name and surname as immediately below, being now in agony, offered by those present, and promised to the tomb of St. Cunegund, straightway recovered; narrating that she had been visited by St. Cunegund, and healed. Whence she hung this inscription for her in silver: "Hedwig Laskowska of the land of Przemyśl c offered to Blessed Cunegund, whom she saw assist her in the article of death, by a vow religiously pronounced. In the year of the Lord 1623."

In the year 1621, Father Aegidius, a religious of the Conventual Friars Minor of St. Francis in the convent of Nowy Sącz, seized with a continual hot fever for twenty weeks, came to the extremity: for four days he lay with all his senses lost; for whom too the commendation of the soul had already been performed. A certain religious, grieving over his state, offered him to Blessed Cunegund; and straightway he was restored to his senses, and in a short time made healthy.

In the year 1626, a girl Sophia, one year old, fell from a window of the height of two and a half ells from the ground upon rocks, and straightway expired. Being afterward commended by her parents to St.

Cunegund, she revived. In testimony of which benefit her parents gave a silver tablet at the tomb of the Holy Virgin with this inscription:

TO GOD, THE BEST AND GREATEST.

Of the well-reputed Paul Uzowski, goldsmith, and Sophia Sikorszczonka, citizens of Nowy Sącz, the son, and the daughter Sophia:

By a headlong mishap the little infant Sophia fell trembling from on high, and dead in her members: but after she is offered to the Holy one by her parents' prayers, the force so near to death gave way; the best life succeeded. In the year 1626.

[29] Likewise In the year 1622, the confessor of the nuns of Sącz, Nicholas Kownacki, during the time of the raging plague—by which in the town nearly a thousand persons, in the monastery eight nuns and two chaplains died—he too, gravely infected, lying for fifteen days, was delirious [and] was breathing his last. But after a Mass was celebrated for him at the altar of St. Cunegund, and Litanies were chanted by the nuns, he shortly recovered; as also the monastery and the town were freed from the plague.

In the year 1624, at Nowy Targ d a pestilence raged twice, until supplication was made to Blessed Cunegund. Which such an inscription on a silver tablet demonstrates: "The inhabitants of the royal city of Nowy Targ, a plague having arisen in the year of the Lord 1624, commended themselves by the prayers of Blessed Cunegund; and being made free from the said plague, two hundred coming to her sepulcher for the sake of gratitude, offered it for a memorial in the year of the Lord 1626, on the 7th day of June."

In the year 1622, Nowy Sącz, a royal city, was deprived of several thousands of its inhabitants: for no house of it existed from which several corpses had not been carried out; only the house of Simon Wolski was so happy that in it no one died, no one was infirm; although the said Simon Wolski, being an apothecary, visited many infected with the plague, and administered to all who asked preservative medicines and victuals. The cause of his and his people's preservation he declared before the lord Apostolic commissaries f to be this: because straightway from the beginning of the plague he vowed himself and all his to the tomb of Blessed Cunegund.

[30] In the year 1623, Anna Kozacka of the village of Paszyna, from a vehement infection through the plague, first began to have pain in her eyes; then wholly lost her sight; thus she remained very anxious for six weeks; until she elicited a vow of visiting the tomb of Blessed Cunegund: which done, she straightway was freed from the plague and endowed with sight.

In the same year, Anna Baroszka of the village of Jankowa testified before the lord commissaries that she had obtained a like benefit through the intercession of Blessed Cunegund.

In the same year, the house of Andrew Stręczek, a citizen of Nowy Sącz, was infected with the plague; on account of which his menservants and maidservants, sons and daughters died, except for one son Simon, five years old, and a daughter Hedwig, four years old, gravely sick. For whom the suppliant father uttered a vow of visiting the tomb of St. Cunegund together with his children. Nor was he frustrated in his hope from the divine grace: for both children escaped from the plague. But when the negligent father deferred his vow for three and a half years, both children unexpectedly fell into a malignant fever, and after six continuous hours were in agony: until the father, mindful of the vow made, had gone to the collegiate church of Nowy Sącz, and there before the altar of Lady Cunegund had renewed his vow: which done, he returned home, and found his children healthy and safe, with whom he straightway performed the sacred pilgrimage to the one mile g.

[31] In the year 1622, the same grace by the intercession of Lady Cunegund was obtained by the noble Sophia Złocka of Rupniów in her husband, those breathed upon by the plague; infected with the plague at Kraków, and carried home; whom, while he lay at the point of death h, she offered to Blessed Cunegund; and merited to see him suddenly healthy.

In the year 1626, in the whole district of Biecz the greatest plague raged, and now in the very city of Biecz i many had died of the plague. Fearing therefore this wrath of God, the reverend lord vicars induced the inhabitants of the city to implore the divine mercy through the merits of St. Cunegund; and indeed they obtained what they asked: for none of the priests died of the plague, although they served the plague-infected round about; and no one thenceforth died of the plague in the city. For which benefit the whole city of Biecz afterward gave solemn thanks at the tomb of St. Cunegund.

[32] The noble Anna Lipska of the palatinate of Kraków, a widow, was from birth deprived of her left eye for 62 years. likewise Moreover for 20 years she suffered a defect in her right eye, so that she could scarcely read anything with spectacles; finally, this one too being wholly blinded for some time, she led a most sorrowful life; until, devoutly praying at the tomb of St. Cunegund, the right one remaining closed, she obtained so perfect an opening of the left eye, with which from birth she had seen nothing, that she could read well without spectacles. Of which benefit she left this testimony on a silver plate: "Jesus, my Lord and Redeemer, giver of grace to everyone fleeing to you. I, the sinner Anna Catherine Lipska, sought mercy at the sepulcher of Lady Cunegund; and through her intercession I received the light of one eye, so that I need no longer use spectacles; whereas for twenty years I had necessarily employed their continual use. In good faith I testify that this benefit befell me praying at the sepulcher of Lady Cunegund. 1627."

The noble Christopher Opatkowski of the district of Biecz, made blind from a long-standing pain of the eyes, and being in blindness for a long time, led a deplorable life. Not able to bear his misery any longer, he made a vow to visit the tomb of St. Cunegund, if he should receive his light. With living faith, therefore, he washed his eyes with water from the well called Lady Cunegund's (because Lady Cunegund, while still living, drew that water miraculously from the earth by a staff fixed in the ground), and received perfect sight.

Anna of Podegrodzie, daughter of Gregory Zieleńczyk, blind for three years, cured with many medicines without effect, at length offered by her mother with a Mass and a candle at the sepulcher of Blessed Cunegund, was healed.

[33] concerning the blind, In the year 1627, Magdalene, wife of Matthias a swordsmith, of Nowy Sącz, being blinded for three weeks, after a vow to Blessed Cunegund obtained the desired sight.

In the same year, Catherine, wife of a goldsmith citizen of Nowy Sącz, experienced great grace, after the washing with water from Blessed Cunegund's well, in her aching eyes, first swelling with blood, afterward healthy and freed from all pain.

In the year 1612, a like efficacy of the intercession of this holy Virgin was experienced in his blindness, lasting nine weeks, by Father Athanasius Sulmirius of the Order of Conventual Friars Minor of St. Francis, Guardian of Old Sącz.

In the same year, a certain Hungarian, more remote from the borders of Poland, blind for a long time, hearing the great miracles of Blessed Cunegund, joined himself to men going to Old Sącz for the titular feast of the gracious Trinity of that place (for then great concourses are made thither from every side): and when they were now near, so that they could see the monastery of the nuns, the others kneeling and saluting Blessed Cunegund, he too bent his knees, and prayed; and forthwith saw the monastery; then could distinguish houses, men, and small things, after he had performed his sacramental confession and his devotion in the holy place.

In the year 1627, the noble Kloczyński had a daughter two years old blinded by pustules; he led her to the tomb of St. Cunegund: who during the time of the Mass celebrated for her received her sight: and the father in memory left a silver statue of his daughter with this inscription: "This one cleansed of scabies 1627."

[34] and those Very weak from continual pains and scarcely seeing anything with their eyes, Matthias Kopeć, a citizen of Old Sącz, after various medicines for three years, being offered to St. Cunegund, was consoled.

Hungarians, both catholic and heretic, confessed here that a certain blind Hungarian woman, after she washed her eyes with water from the well called St. Cunegund's, being washed, received her sight.

Simon, a maker of caps, of Old Sącz, blind for twelve weeks, after he washed his eyes with water from St. Cunegund's well, received his light. He also testified that for 90 years of his life he had used no other medicine in his various, and those very many, infirmities, than the said water of St. Cunegund.

Anna Niedodalowna, a very destitute widow, for three months seeing nothing, could acquire nothing for her living by labor; whence she came to the utmost poverty. She, after she took care to be led to the well of Blessed Cunegund, and anointed her eyes with that sacred water, received her sight.

In the year 1625, in the convent of the nuns of Old Sącz, Christina Chełmska, professed of the Order of St. Clare, having her right eye destroyed by an ulcer, and the left, in the specified year, struck injured by a spark of fire, was made totally blind. Placed therefore in so great misery, she made recourse to St. Cunegund, and for three days prayed devoutly in the chapel of her relics, until on the third day she recovered the health of both eyes.

In the same convent likewise Anna Jodłowska, professed of St. Clare, through a great pain, lasting nine months, had one eye destroyed; after a vow to make, every second weekday Monday for a year, some special devotion to St. Cunegund, on the third Monday she received the desired health of her eye.

[35] A girl Agnes of Biecz, whose left eye was overwhelmed by a catarrhous descent, those whose eyes were badly affected. so that she could not even open it for three months, a vow being made of coming to the tomb of St. Cunegund with eyes of wax, was consoled.

The noble Susanna of the house of Kuczkowska with her husband Andrew Jordan offered their nine-year-old daughter, lacking sight for seven years, and suffering grave pains, at the tomb of St. Cunegund; and carried her home free from all pain and blindness.

The noble Sophia Wierzbięcina gave solemn thanks at the tomb of St. Cunegund, because in the frequent pain of her eyes, using no other medicine than water from St. Cunegund's well, she always felt relief.

Jacob Koczab of the suburb of Nowy Sącz, feeling grave pains in his eyes for fifteen weeks, commended by his wife Anna to St. Cunegund, was at once loosed from the pains.

In the year 1627, the noble Elizabeth Wielogłowska, through great pains caused by the plica k, made totally blind in her left eye (but with the right she saw no more than mere darkness), a vow being made to the tomb of St. Cunegund, was both healed in her eyes, and freed from the affliction of the plica (through which her husband Nicholas Wielogłowski first became blind, then died).

A girl called Kokoszczyna, made blind from the beginning of Advent until Lent, after a vow made to St. Cunegund received her sight.

In the year 1620, Sophia Seledzianka of the parish of Ulanów, for three years had lost her sight; but, her eyes being washed from St. Cunegund's well, she recovered perfect sight.

ANNOTATIONS.

and examined in it before witnesses, then arranged and consigned into their classes and kinds. This I gather first from the title which is prefixed below to chapter 6: then from the miracle which is set as the second in chapter 4, number 41, which most certainly pertains to the first process: finally because it does not appear likely that in the same process the miracles which pertained to the same class were separated; for instance, the dead raised, the plague-stricken healed, etc. Although otherwise it matters little whether they be referred to the first, or to the second, or to both; since the same commissaries were the examiners in both.

* that is, the Dunajec

* perhaps "injured"

CHAPTER IV.

The continuation of the same miracles from the first process.

In the year 1584, Bartholomew Fusorius, made vicar of Nowy Sącz, had his mother very infirm, Likewise for whose sake he hastened to Kraków for medicines, on horseback; on which journey, infected with jaundice, he remained very weakened; there was added afterward a continual fever, which rendered him near to death. Meanwhile his mother recovered, and, solicitous for her son, took care to have him carried to the tomb of St. Cunegund; to which when he was now near, he ordered himself to be hastened to the well of this blessed Virgin; from which water being drawn, he straightway received strength, on the morrow freed from the jaundice; and after, on the same day toward evening, the same fever left him; so that on the third day he came by his own strength to the church and place of St. Cunegund.

The same, in the year 1610, when he was now custos and official of Sącz, seized on the fourth Sunday of Advent with a fever, was for a whole month in a desperate state of health. A Mass had been celebrated for him, and Litanies chanted by the nuns: at length in sleep Blessed Cunegund appeared to him, and said: "You will be healthy; but you must introduce into the collegiate church of Sącz the devotion of the Rosary of the Blessed Virgin Mary." Which he most devoutly afterward fulfilled, and in perpetual memory hung a silver tablet with the following inscription at the tomb of the Lady Virgin:

The reverend Bartholomew Fusorius, custos, preacher, and official of Sącz, jaundiced, healed, relieved of an acute fever, where he seeks the Holy one's water, receives at the same time a joyful mind, distilled from heaven, implored by her aid, concerning the Rosary of Mary to be introduced with zeal, devoted to his fellow-townsmen of Nowy Sącz.

[37] Laboring under a like paroxysm, Agnes Skorupina, a widow, concerning malignant fevers, obtained a like grace by the intercession of Blessed Cunegund from God in the year 1624: for being in an acute fever she asked that a Rosary, or prayer-beads touched to the relics of Blessed Cunegund, be given her; which being placed about her neck, the fever ceased.

Matthias a barber, a citizen of Nowy Sącz, his five-year-old son in pustules suffering a malignant fever for a week and a half, and now only breathing, the father, coming to the tomb of St. Cunegund, devoutly offered him, and promised him with a Mass to the holy place, if he should survive. After this vow that boy, in two hours, when he was feared about to die, perfectly recovered.

Adalbert Kuzbrod of Old Sącz, in the year 1625, daily from morning to midday suffered cold fevers, and from midday to evening hot fevers: for ten weeks, human remedies availing nothing, he turned himself to the divine: hoping to find the same at the tomb of Lady Cunegund, he went to the church; which when he found closed, he prayed devoutly before the door; and made healthy in that same place, returned home.

[38] and the yellow disease Father Marianus, of the Order of Conventual Friars Minor of St. Francis, being of the household in the monastery at Old Sącz, five days before the feast of St. John the Baptist fell into a malignant fever; which when it greatly increased, hope of his life diminished among the religious brothers; whence, he being forewarned, they went to the tomb of Blessed Cunegund to pray for his salvation; and while they prayed, he too sighed, and at length suddenly rising from his bed, ascended the pulpit (because it was the day sacred to St. John the Baptist); presented himself quite healthy, and proclaimed the grace. This happened in the year 1626.

In the year 1623, Catherine Bełtowska, a citizen's wife of Nowy Targ, being in a malignant fever for a week, and delirious, performed the acts of those possessed by a demon, and barked like a dog; at length, speech and senses lost, she remained incurable for four weeks. The advocate of that place, Adalbert Kostecki, visited her; and, taking pity, offered alms for a Mass to be celebrated for her, at which too he was present; and he vowed at that time, if she should survive, to lead her to the tomb of St. Cunegund. After the Mass and his prayers were completed, returning he again visited the sick woman; but now found her mistress of herself, and speaking; and, the report of the vow made for her being given to her, thanks being given by her, on the fifth day he performed the journey to the holy place with her, perfectly healthy.

In the year 1625, Melchior Flodrowic, a citizen of Old Sącz, suffering jaundice for half a year, was offered by a neighbor woman at the tomb of St. Cunegund. When he learned of this promise, he ordered himself to be led thither, drank water from Blessed Cunegund's well, heard a Mass celebrated for himself, and on the third day fully recovered.

In the year 1621, Gregory, organ-player of the church of the nuns at Old Sącz, fell into an acute fever; which when he suffered for four weeks, nor did it remit, and he had lost his speech; now judged incurable by the physician, commended by the nuns through the sacrifice of the Mass to the tomb of St. Cunegund, began to grow better, and by the third day fully recovered.

[39] or jaundice. The religious Anna Wielogłowska, professed at Old Sącz, laboring with a malignant fever in the year 1626 for four days, a vow being uttered to St. Cunegund, was at once made healthy.

In the year 1613, lying with a like affliction for three weeks, a professed of the same monastery, Sophia Boczkowska, being offered by the sisters to St. Cunegund, escaped death.

In the same year, Sophia Krzyżacka of Mszana, distant five miles from Old Sącz, for eight weeks suffered a cold and hot fever, tertian, as they call it: learning that her neighbor women were girding themselves for the journey to the tomb of St. Cunegund for the feast of the Holy Trinity, she too, though much weakened, joined herself to them for the sake of imploring health. When therefore she entered the town, all her weakness left her; so that she entered the church healthy, and, the devotion performed, returned home most healthy.

In the year 1618, the son of the nobles Stanislaus and Sophia Złocki of Rupniów, Alexander, two and a half years old, was oppressed with a grave malignant fever, for whom no remedy could avail. Whence being promised to St. Cunegund, he straightway grew better.

The noble Przecław Zaborski wished to rescue his wife Anna of the house of Dolecka, being in a continual fever for two months, from the violence of the disease at great expense: but when the doctors of medicine said that no hope remained, he ordered her to be carried to St. Cunegund, whether living or dead; to whom when he came, he prostrated himself on the earth, and implored health for his wife; and when he had obtained it, then for joy with tears he cried out: "To the Lord, when I was in tribulation, I cried, and he heard me!"

[40] In the year 1606, for nine months Stanislaus, in the cradle, Likewise concerning the falling disease, son of Sophia Niedoperzowa, a citizen's wife of Nowy Sącz, suffered the falling disease so often, that it even attacked him twelve times in an hour. But when the afflicted mother could find no relief, which she sought even in many holy places, she vowed her son to St. Cunegund, and placed him before her altar, with great contrition begging aid, which she happily obtained at the altar of the holy Virgin.

Likewise of Felix Gruszkowiczowa, a citizen's wife also of Nowy Sącz, the son Jacob, three and a half years old, was tortured with the same symptom, and once so grievously that he now seemed to be breathing out his soul. The neighbor women opportunely persuaded the wretched mother to recourse to the holy common patroness Cunegund: whence she, kneeling, began to invoke the Servant of God for the boy's salvation, with a vow of leading him, if he should survive, to her tomb: which finished, the boy began to cry out: "Do not be sad, dear mother; we will go to Blessed Cunegund to give thanks to Christ the Lord, who at her intercession has given me health."

A like benefit was obtained through the prayers of Blessed Cunegund by the noble Christopher Ochentkowski in Wola Myszkowa, whose son John, five years old, being in a fever for two weeks, suffered the falling disease so vehemently that he was now held for dead for eight hours. Who nevertheless, after a Mass celebrated and a vow made to St. Cunegund for him, fully returned to himself, and remained free from that disease.

[41] Anna Jordanowna, a religious of St. Clare at Old Sącz, or epilepsy. for three years, and daily, endured this grave disease: made destitute therefore of human remedy (for nothing helped), she prostrated herself once before the sacred relics of Blessed Cunegund, making a vow, if she should survive, to say daily until death five Our Fathers in honor of the five wounds of Christ before her tomb: which promise she scarcely made; and straightway was freed from that evil. It happened in the year 1616.

In the year 1628, when the witnesses concerning the miracles of Blessed Cunegund were being examined by ordinary authority a, Catherine Talarowicowa, a citizen's wife of Nowy Sącz, presented in her arms her son Sebastian, together with a vow promised to Blessed Cunegund; who had suffered the falling disease for four hours; but straightway from when she began to pray for him, the affliction left him.

In the year 1627, with this same affliction was touched Cunegund, the two-year-old daughter of Andrew Świątliwicz, notary of Nowy Sącz; but when she was offered by her parents at the tomb of Lady Cunegund, both the disease ceased, and the pustules fell off, and she was made healthy.

Zuzanna Krupina of Jasło carried her five-year-old daughter, suffering the falling disease, to various holy places, and prayed for relief; but grace not being obtained, she offered the same to St. Cunegund, and was heard.

[42] Likewise concerning women in childbirth. In the year 1628, in the month of February, Susanna Gaszczonka, a citizen's wife of Nowy Sącz, pregnant now in the seventh month, making a journey, fell from a wagon a grave fall, and suffered the peril of miscarriage with great pains for two weeks. But when no remedies availed, nay rather an evident peril of life impended both to herself and to the fetus, she made a vow to St. Cunegund that the offspring which she should bear, if it were a female, should be called Cunegund; if a male, Francis: the vow being made, she happily, though before her time, brought forth a girl, who in baptism was named Cunegund; and because she was born two months before her time, therefore perhaps two months after she also died, the mother remaining unharmed.

In the year 1625, Sophia Świątlowicowa, wife of the notary of Nowy Sącz, when for three days she was tortured in childbirth, nor could she give birth, a vow being made by her husband for her to St. Cunegund, happily gave birth to a daughter, named Cunegund.

In the same year, the noble Hedwig Abrahamowska, in the district of Biecz with a fetus which she was greatly tortured to bring forth, being in the near peril of death, commended to St. Cunegund by her mother Anna, of the house of Lubieńska, to the admiration of all, straightway and most happily bore a healthy and vigorous son.

In the year 1627, the noble Sophia Chwalibogowa, wife of the castle-notary of Nowy Sącz, after she gave birth to a daughter Anna, was oppressed with malignant pains, so that all her intestines flowed out of her; and, able in no way to move herself, she promised, if she should escape the impending death, to visit the tomb of St. Cunegund with her offspring; and instantly, free from all pains, she was made healthy.

[43] Likewise concerning The first to acknowledge b are noble brothers-german offered by their parents to St. Cunegund, the tenor of whose testimony on a silver plate is what follows:

To God the best and greatest, one and triune, Peter and Albert Bydliński, oppressed with a grave sickness, by the merits and intercession of Lady Cunegund, when they had been devoutly commended through their parents, were in an altogether wonderful manner restored to life. For which name may God be praised forever. In the year 1623.

In the same year, the noble Sophia Wojakowska, lying in bed for four years, was so greatly attenuated that only bones and skin appeared in her; made so weak that by her own strength she could neither move herself nor eat by herself; she made a vow to visit the tomb of St. Cunegund: but was made no healthier: whence she caused herself to be carried in the arms of men to the holy place, dragging her feet only from time to time c along the ground, she was led to the church, in which, during the time of a Mass celebrated for her at the relics of St. Cunegund, and of the Litanies chanted by the nuns, she fully recovered, and returned home most healthy.

[44] In the year 1625, Jacob Szczepanowski (of the stock of St. Stanislaus, bishop of Kraków and martyr), sub-chamberlain of Chełmno d, other diseases and captain of Grudziądz e, for more than half a year under the care of physicians endured most grave symptoms: at length, full of ulcers, he led a most wretched life, to whose term he seemed to hasten every moment. But when he had been abandoned by the physicians, the means about his body too were abandoned, since none helped; and only by his confessor, of the Order of Conventual Friars Minor of St. Francis, was watch kept over the disposition of his soul; this good Father, who out of religious obedience had once stayed in the convent of Old Sącz, asked the sick man whether he had ever heard of Blessed Cunegund; and he denying it, the Father affirmed that this blessed Virgin was a solace to all fleeing to her in every infirmity: and hence persuaded him to commend himself to her. But since the sick man was then destitute not only of strength, but even of words, he asked to be commended by his confessor to this holy Patroness, purposing to hold ratified whatever the Father should promise. The confessor therefore, all being called together, both ecclesiastics and seculars, being present to the eye, bent his knees, and made a vow for the sick man of visiting the tomb of St. Cunegund with a due offering. A wonderful thing that the sick man rose from his bed by his own strength sooner than the confessor completed his prayer. Made healthy therefore, he went to Old Sącz, and for a perpetual memorial left a silver plate with such a subscription: "Jacob Szczepanowski, sub-chamberlain of Chełmno, captain of Grudziądz, to Lady Cunegund, 1625, on the Kalends of May."

[45] The venerable Anna Jodłowska, a religious of St. Clare of the convent of Old Sącz, various. long pressed with a grave infirmity, which no medicines mitigated, and hence despaired of, nay deprived of her senses and speech, while she was guarded by the sisters about to pray for her happy death, remembering the grace of St. Cunegund shown to her in the pain of her eyes, commended herself with her heart (for she could not with her mouth) to the holy Foundress; and, quite healthy, rose from her bed, all being present.

The noble Hedwig, daughter of Albert Zieliński, in a certain infirmity which the physicians could not recognize, nor were able to find the manner of curing it, being offered by her parents to St. Cunegund, with the burden of visiting her tomb, rose from her bed both glad and healthy.

Gregory Wojtas, of the suburb of Nowy Sącz, having continual ejections and vomitings for a day and a half, at length fell into a malignant fever. But when the physicians, not knowing the manner of saving him, despaired of his life, his wife offered him to Blessed Cunegund, and took care to have water brought from her well; which when the sick man drank twice, in a moment he was made healthy.

ANNOTATIONS.

CHAPTER V.

The continuation of the miracles taken from the first process.

Likewise other miracles In the year 1626, Joachim a goldsmith, a citizen of Nowy Sącz, for more than one year suffered almost daily a palpitation of the heart and other incomparable pains: when he felt no relief through various medicines, he devoutly made recourse to Blessed Cunegund; and from then the affliction ceased. Grateful afterward for the benefit, he visited the tomb of the Saint, made confession, took communion, and hung up a silver heart.

In the year 1628, Valentine Pająk of the parish of Piwniczna for fifteen years suffered grave pains of the head; and when no plasters and anointings availed, but he had heard in a sermon how at the tomb of Blessed Cunegund many were cured in various languors, he too offered himself to Blessed Cunegund; and straightway in that same church the pain of the head ceased.

In the year 1613, Sophia Krzyżacka of royal Mszanka suffered intolerable pains in her head, feet, and other members, and was moreover greatly tortured in her bones and sinews; and when from the feast of St. Michael until the Purification no human means helped, she offered herself to St. Cunegund with a Mass; and was made healthy.

In the year 1625, Anna Świechowa, of the same Mszanka, suffered grave pains in her hands, feet, and in the several parts of her body, none of which was healthy: being in which utmost sickness from Easter until the feast of the Holy Trinity, although she always commended herself to Blessed Cunegund, yet she felt no relief. But when for the said feast of the Holy Trinity, the titular of the nuns of Sącz, other devout men went to visit the relics of St. Cunegund, she too, though with great difficulty on account of her affliction, proceeded with them; and, sacramental confession being made in the holy place, and the most sacred Eucharist being taken, she also took in her whole body her former strength and health.

[47] In the year 1611, Margaret Łętczyna, of Biegonice, various had a daughter still in swaddling clothes, named Justina; whose tongue had grown to the palate; a surgeon wished to cut that growth with a razor, and incautiously cut the tongue lengthwise into two parts; whence the girl, since she could neither turn her tongue nor eat, was now near to death. The afflicted mother, not knowing what else to do, commended her to St. Cunegund; which done, the girl fell asleep, and in a sleep of three hours the tongue was made whole and healthy.

In the year 1608, the noble Nicholas Znamierowski, being in a grave infirmity and pains in every part of his body, and finding no relief from very many medicines, at length became dumb, for six weeks expressing his needs only by signs and nods. When he was in such a state, he pondered why God so afflicted him; and, conscious

of his falling away from the catholic faith to the Arian, he believed this to be the cause of so great punishments: whence, as best he could, he indicated that he wished a catholic confessor; who, when he had been called, he confessed to him by nods, and was refreshed with the sacred communion with the greatest pain. Whom too his wife commended to the holy Cunegund; which being scarcely done, the sick man recovered; and visited the sepulcher of Blessed Cunegund not only once, but every year, as long as he lived.

[48] In the year 1620, John Porczyński, a Prussian, studying at the University of Kraków, parts of the body. from a nail which had grown into his toe, badly cut and worse treated, suffered gangrene: and when, if he wished to live, no other remedy occurred, besides divine aid, than the cutting off of the foot; the poor student was greatly distressed, and implored the divine clemency. Meanwhile a certain student came to him for the sake of visiting, by a most happy chance bearing with him the Life of Blessed Cunegund, recently printed; which when the sick man had taken into his hands, and had fallen upon the miracles of Lady Cunegund, he too commended himself to her; nor did he do this without effect: for the following night he was freed from the gangrene and from all peril. But when the plague was then beginning at Kraków, he had to depart into Prussia; but after eight years, mindful of the benefit, he visited the tomb of St. Cunegund in person, and performed his devotion according to his vow.

Anna Kusiowa of Biegonice had an acute pain in her right foot, on account of which she could in no way walk; a vow being made to make the journey on foot to the tomb of St. Cunegund, she was straightway made healthy.

A like grace of Lady Cunegund was experienced by the reverend lord Jacob Zastakowic, vicar of Biecz: whence he engraved such an inscription on his silver votive offering: "Father Jacob Zastakowic, on account of an infirmity and pain of the feet, dedicated and vowed."

[49] Of Matthias a barber of New Sącz, the son Stanislaus, being in pustules, Likewise suffered an acute fever for a whole week; in which when he seemed incurable, his parents went to the tomb of St. Cunegund with an offering: afterward returning, they found the boy healthy.

In the year 1627, a councilman of Nowy Sącz—when very many infants were dying of pustules (this councilman was called George Tymowski)—when his younger daughter too had died from the cause of pustules, fearing lest his son too, who alone remained still alive in the same infirmity, should die, offered for him the sacrifice of the Mass, and indeed with a most happy outcome: for the boy before the Mass was finished was made healthy.

A like benefit was experienced by Catherine, wife of Stanislaus a goldsmith of New Sącz; whose three infants, being in a desperate infirmity of pustules, were made safe and sound after they were offered to Blessed Cunegund.

Gregory, organ-player of the convent of Old Sącz, having a two-year-old son wholly beset with pustules; and considering how in his town in one month more than sixty infants had died of the same infirmity, offered for him the sacrifice at the sepulcher of Blessed Cunegund; nor unhappily; since of the innumerable pustules in the infant's body scarcely twelve afterward appeared; and the infant recovered.

[50] concerning boys laboring under smallpox. In the year 1627, greater than all benefits received Stanislaus Ługowski, a citizen of Nowy Sącz, whose seven-year-old daughter, named Elizabeth, most full of pustules, being in a malignant fever for eight days, and blinded, and dropsical, and livid in her whole body, endured insuperable pains even to the departure of the soul; and her parents, lacking hope of her life, saw her almost every moment about to die. Amid this martyrdom of daughter and parents, the sick daughter cried out to her mother, and bids her be of good cheer, saying that Blessed Cunegund had appeared to her in a religious habit, and had promised her life. Which the mother having heard, she offered her to St. Cunegund; and forthwith she was made healthy, without any mark of pustules on her face, in her eyes, and in her whole body.

The noble Paul Maniecki with Sophia his wife in Grybów commended their desperate four-year-old son, being in a malignant fever from pustules, through a Mass celebrated there to Lady Cunegund; at whose celebration the little boy was made healthy.

Of Paul Szowski, a citizen and goldsmith of Nowy Sącz, two infants near to death were made healthy by the intercession of Blessed Cunegund: of which testimony such a testimony is borne on a silver plate:

Sophia and John. When the rage of the pustules was the material of death to many boys, Sophia and John, by pious prayer, were commended to Lady Cunegund; and thus obtained relief from disease and death. They live now, and may they live. Amen. 1627.

In the year 1628, Sophia of Muszyna, of the subjects b of the bishop of Kraków, suffered a horrid and foul-smelling scabies for eight weeks, with vast pain and anxiety; from which, a vow being made to Blessed Cunegund, she was freed.

Anna Koczebina of the suburb of Nowy Sącz carried her son, wholly infected with scabies, to the tomb of Blessed Cunegund; and carried him home healthy.

[51] Paul Skrzyniarz, sacristan c of the parish church of Old Sącz, Likewise from a dysentery which he suffered for six months in the year 1627, fell into consumption; in which when he could in no human way be cured, and now was as it were in agony, the chaplain of the nuns, George Caesarius, and a doctor of medicine, Matthias Grabacki, visited him, persuading him to recourse in his infirmity to Blessed Cunegund; whose counsel gratefully accepting, he asked the reverend chaplain to celebrate a Mass for him; nor was he frustrated in his hope: for during the time of the Mass he fully recovered.

The noble Sophia Chwalibogowa of Janowice, consort of the notary of the castle of Sącz, had an underage daughter, who from scabies fell into consumption; and there was no manner of curing her, because all remedies availed nothing: she offered her to Blessed Cunegund; and straightway the scabies and consumption vanished.

In the year 1612, Catherine, daughter of Stanislaus Złocki, lame from birth, and from the first year of her age fell into consumption; but being offered to St. Cunegund, both the consumption disappeared, and a straight gait was granted to the lame girl.

At which time the affliction of the plica began, as the disease was unknown to the doctors of medicine d, so also the prescribing of medicine was difficult. In this affliction Hedwig Widzowa, a citizen's wife of Nowy Sącz, not only lost her health, but also strength in her hands and feet, wholly twisted. In this excess of pains no natural relief could be had; for a supernatural one she made recourse through her husband to St. Cunegund, and found consolation with full health.

In such an affliction Dorothy, wife of Simon of Strzeszyn, having her members broken and twisted, and at last her sight lost too, after a sigh made to Blessed Cunegund was made healthy as to all things.

The reverend lord Jacob Vistalicius, parish priest of Wanowice, was tortured with most acute pains of the stone; in which once he already seemed to be in agony; after a vow made to Blessed Cunegund by the bystanders, not only did the pains cease, but he was also freed from the affliction of the stone for the remainder of his life.

[52] In the year 1625, Zuzanna, wife of Matthias a tailor, concerning various of Biecz, for nine years had an ulcer under her left arm e; the more applications she made to it, the greater pains she felt: the human remedies being dismissed therefore, she fled to the divine: she shaped her ulcer in wax, and, her devotion being performed at the tomb of St. Cunegund, hung it up; and straightway in the church she felt the pain remitted, and afterward obtained entire health.

The noble Jacob Zmiecki in the district of Sącz having f in his service a certain maiden of the embroiderer's art, lying with an affliction of cancer for nineteen weeks with the utmost trouble of the maidservants; to whom there supervened still an affliction of the stone: that poor woman was made intolerable both to herself and to the domestics: and when there was no manner of helping, the aforesaid her master made a vow in her name of visiting the tomb of St. Cunegund, and most happily: for straightway both afflictions ceased.

A certain woman, named Sophia, the concubine of a certain noble, bewitched out of envy, remaining from the feasts of Bacchus until the feast of the Holy Spirit g in an intolerable pain of the head and other members, could find no medicine for her infirmity. For the feast of the most holy Trinity, therefore, she came to the tomb of St. Cunegund; and there, contrite, having confessed, and refreshed with the sacred Synaxis, she felt relief the first night, and recovered her former health before she reached home.

Anna Nowaczkowa of Biecz, a twelve-year-old girl, from great pains in her infirmity was delirious for nine weeks; but being commended to Lady Cunegund, she was made healthy in mind and body.

At Poznań in Greater Poland, in the church of the Fathers of the Society of Jesus, a certain Father of the same Society was exorcising a certain possessed woman, wishing to free her from the malignant spirit; and when he availed nothing, a prayer being made to Blessed Cunegund, he adjured the demon by the name of this holy Virgin; and straightway the demon, wailing, flew off to the netherworld.

[53] death-bringing paroxysms. In the year 1624, a certain pious priest Sebastian Zagrodzki, parish priest at Biegonice, a foundation of Blessed Cunegund, from great melancholy fell into a malignant fever; in which when he could not be helped, he began to despair not only of the salvation of his body, but also, by the suggestion of the demon, of the salvation of his soul; to whom too the demon whispered that he should throw down the Crucifix from the table, before which when healthy he had prayed. Immediately after there appeared to him a certain Person in a white garment, saying: "Examine well your conscience, and set your house in order; for before the fourteenth breath you will die." After the seventh breath, therefore, he suffered a swoon, in which he saw Blessed Cunegund with three choirs of virgins of her religious profession, saying to him: "Trust in God, and be faithful: for in this infirmity you will not die; because you both render devout service to me, and are sincere toward my sisters; ask of the abbess of my monastery some of the wine with which my bones were washed; and this being drunk, you will be made healthy." And so it was done.

[54] likewise In the year 1618, the little son of Matthias Klis, playing above the river called Dunajec, was suddenly seized by the water, and carried three furlongs, drawn from the water for dead, and lying through the night, when he was to be given to burial, was offered by his mother to St. Cunegund, breathed, and revived.

The reverend lord Sebastian Zagrodzki, parish priest at Biegonice, having with him certain original privileges of the monastery of St. Cunegund of Sącz, wished to cross the river Poprad on a cheap horse, night now come, and not knowing that the water had then risen: twice therefore coming to the deep, and having the water up to his neck, he commended himself to this blessed Virgin; who snatched him from peril, the more wonderfully in that, when he was drenched even to his undershirt, not a drop of water touched those original privileges.

Albert Ślak of Librantowa for eleven months suffered dysentery, and now bearing before him the appearance of death,

awaited only death, no remedy helping. Turned at length by his vows to St. Cunegund, he was straightway made healthy.

Being in a like infirmity, Albert Mądry, a potter of Old Sącz, for fourteen weeks, and moreover suffering acute pains of all his bones and members, commended himself to Blessed Cunegund; and soon recovered.

[55] The noble Elizabeth Pęniotowska on a certain business visited the noble Jerome Stan, concerning then captain of Sącz, in a village called Gostwica: by the counsel of the same lady Stanowa, wife of the lord captain, she gave company to certain ladies going to Old Sącz to the tomb of St. Cunegund: but when they were now in the suburb, geese flew up, and terrified the horses, which the driver could not hold as they ran; and thus those ladies, fearing for themselves, leaped down from the carriage; as the aforesaid lady Pęniatowska too wished to do: whose garment, wound about a nail, dragged her under the carriage, and exposed her to the most evident peril of the breaking of all her members, and the shattering of her whole body. Being therefore in this state, the wretched lady cried out to St. Cunegund for succor; and happily: for both the horses, which were running unbridled and continually, stood still; and lady Pęniatowska, whose hands and feet the wheel more than once passed over, was found unhurt; and, what is greater, was not even soiled by the mud, which then there was.

Valentine Janik of Mszana, going on horseback and falling asleep, struck against a tree, and bruised his foot so violently that he received a wound in the knee and leg, incurable in many ways. But when, having come to the tomb of St. Cunegund, he had performed his devotion, and had washed the wound with water from St. Cunegund's well, it was at once cured; whence he returned home healthy.

[56] In the year 1618, a great fire arose in Old Sącz, perils of life. from which the whole town was consumed, and all the houses, which were wooden, were burnt up. Father Athanasius Sulmirius (who lately by the intercession of this holy Virgin recovered his lost sight), seeing his church with the monastery in the utmost peril from the flames surrounding it on every side, the Fathers and Brothers being called to the church by the ringing of the bell, of whom he was then Guardian, caused the Most Holy Sacrament to be exposed, and to cry out to St. Cunegund; that she who founded that monastery might defend it from the fire. Thus therefore, no one defending, the monastery of the Conventual Friars Minor of St. Francis remained unhurt, all the buildings round about being burnt.

In the year 1627, Simon Wolski, being in a like peril, when five ample houses were burning about him, invoked St. Cunegund for aid; and escaped the fire.

Anna Papiezonka of Strugi, a poor subject of the nuns, when her cattle, oxen, and cows were dying of the plague round about, and two of hers had now perished, prayed St. Cunegund that she would deign to save for her the third remaining cow. She was heard: for the cow, which was now infirm, recovered.

ANNOTATIONS.

CHAPTER VI.

Miracles from the second process.

FROM THE SECOND PROCESS.

Other miracles concerning the dead. Agnes, daughter of Jacob Mikulec, of Old Sącz, being made gravely infirm, at length dead, lay at home for a whole day and night: over whom the mother mourned inconsolably. Old women from the parish church, consoling the mother, said: "We will take this lifeless body, and carry it to the tomb of St. Cunegund." As indeed they did, placing it before the altar of this Saint, and gave it for a Mass to be celebrated. After the Mass was finished, therefore, the girl twice called out, and at length rose from the ground, very many gathered men being astonished.

N. Nowinka, a subject of the monastery of St. Cunegund, of Podegrodzie, gravely infirm for four weeks, departed from life. Thus lying for a day and a half, when he was to be carried to burial, he leaped up from the ground, saying: "I was in ecstasy; I saw the infernal fire, to which I was destined: but Blessed Cunegund came to me, and bade me return to the world to do penance." Because this happened on the vigil of the most holy Trinity, therefore on the morrow he deposed this testimony here, in this most holy titular solemnity of this place.

Certain noble men brought hither a dead infant; whom, while he was in agony, they commended to St. Cunegund during the time of a Mass which was celebrated for the infant. The infant rose; whom after some miles they carried living and healthy to his parents.

In the year 1611, the son of Peter and Agnes of Radca, submerged in the Dunajec, at length drawn dead from the water, being offered to Blessed Cunegund by his father and mother, revived.

Andrew Jurari and Alexander, fishermen, and subjects of the monastery of St. Cunegund, while they were fishing in the Dunajec, the boat being overturned by a strong wind and storm, cast into the deep water, for one hour, when they could not save themselves, commended themselves to Lady Cunegund: which done, at one time they were carried out from the water to the shore from the middle of the river, healthy and dry; which the next day they attested.

[58] Likewise concerning those infected with the plague. Stanislaus Bożec, a citizen of Old Sącz, infected with the plague which raged at Old Sącz, had his upper teeth already drawn out of their place by a vehement pain; and seeing himself near to death, he desired to confess; but since the priests of the town who served the plague-stricken had died, he asked the reverend Stanislaus, parish priest of Biegonice, to come to him; who, preferring the salvation of his neighbor's soul to his own life, came home to him, and, his confession heard, counseled him to offer himself to Blessed Cunegund: which done, straightway in the presence of the priest, at that same time, he rose from his bed healthy.

By this same plague, and in this same place, Elizabeth Maslkowa, most full of pestilential pustules, commended herself to Blessed Cunegund, especially lest she should die without confession; and afterward took care to be carried to the well of this holy Virgin, and to have her pustules drenched with water from it; and she prayed devoutly that she should not depart without the sacraments. She was kindly heard: for first she felt relief, and afterward obtained her former health.

By this same plague, the noble Koziarowski, at his home, in his village infected with the plague, when a certain maiden, being in the service of his wife, fell dead from the table to the ground during the time of dinner, he, greatly terrified, fleeing from the table, prostrated himself on the ground, and besought Blessed Cunegund to save him by her prayers before God: and indeed he obtained what he asked: for none of the large household of the house died afterward.

[59] In the year 1629, on the very feast of the holy Father Francis, early at dawn, in the monastery of the nuns of Old Sącz, in the building of the bath, a fire arose; Likewise concerning fires and straightway a great wind began to blow, which turned the force of the fire toward the monastery; whence no hope of escaping the fire remained. The nuns made recourse in the church to God, through the merits of St. Cunegund; and the abbess, taking the reliquary of her head, went against the fire, where its greatest force was, toward the monastery: which done, wonderfully the flame, which had been broad, restrained itself into one far smaller; at length it was borne straight upward, and after, gradually sinking downward, vanished, until it was annihilated, and consumed nothing else than only the roof of the bath, the whole building of the bath being left.

A miracle like this was wrought in the year 1626, on the Octave of Corpus Christi. A fire arisen under the parish church burnt round about the nearer and more remote houses: the wind carried a burning coal onto the roof of the church; and now the fire was seen to burn in several places of the temple. When the human aids, divided among several tasks, were slow, and neither ladders nor water sufficed, the nuns made recourse to the chapel of the holy mother Cunegund, devoutly praying that she would extinguish the fire that had caught. Before therefore the men had come to defend it, in an invisible manner the visible fire was extinguished.

The miracle set here in the first place demonstrates the special care and protection of Blessed Cunegund toward her daughters, who, called away from the world to serve God, came into the cloister. For when in this virginal convent of the Poor Clares a fire arose on the feast of St. Francis, a certain nun, handing water to extinguish it, was overwhelmed and covered by a certain part of the roof, which was being thrown down, and was held by all for slain. After a long enough interval of time that nun, drawn out from beneath, was found living and healthy, injured neither by the wood, thick enough, nor by the fire of the burning wood; but only, for the sake of a greater miracle, blackened both in face and in habit, perhaps by the extinguished coals.

[60] Likewise concerning those gravely shaken. Andrew Lirycyus, born at Old Sącz, set out to Jarosław b for the sake of his studies in the schools of the Fathers of the Society. There in the year 1604 he fell from a high story of the house, headfirst to the ground, not bare, but filled with great pieces of wood; thus falling, he not only shook himself gravely, but also scraped off the skin through the middle of his head down to the bare bones. The surgeon who treated the injured man had no great hope of his life; the sick man too saw himself despaired of as to safety; whence both of them concluded that recourse must be made to God. The injured man, being of the Old Sącz fatherland, remembering the many miracles of Blessed Cunegund, of which as a younger boy in the little schools there he had been a spectator, commended himself to this blessed Virgin; and straightway he began to fare better, and in a short time was granted his former health.

Jacob Żelasko, a servant of the village of Gostwica, going on horseback to a village called Mokra, fell from it, his head dashed gravely to the ground, so that he lost his speech. When he was near to death, and nothing that the men counseled helped, a kinswoman of his, visiting the sick man, persuaded his mother that, all human treatment being set aside, she should seek a remedy from Lady Cunegund: with whom the mother acquiescing, she offered her son at the tomb of this holy Virgin; and straightway the sick man fared better, and by the third day was made fully healthy.

[61] Likewise Anna Zielonkowicowa, of Igołomia, when she was pregnant, was making a journey; and when the way was slippery in winter, she fell so gravely that the fetus straightway died in her. She therefore, lying for two weeks, could neither bring forth the dead fetus, nor find relief for her sickness: thus despaired of by all, she thought only of the salvation of her soul. There visited

the sick woman a certain aged woman, and promised her to the tomb of Blessed Cunegund: which done, she both brought forth the dead fetus, and herself recovered.

In the year 1629, Sophia, wife of Luke Krosikowic, an ironsmith of Nowy Sącz, for three days was tortured in childbirth, without hope of life: but when she thought only of her soul, she asked for a confessor of the Order of the Premonstratensians, Father Norbert of Książnice; who, the confession of the sick woman being heard, asked her whether she knew anything of Blessed Cunegund: to which she answering, "I know she is a holy Virgin," the Father replied: "Why then do you not commend yourself to her? Promise to visit her sepulcher if you survive": which she having done, she wonderfully, without any pain, brought forth the fetus, and remained healthy.

[62] concerning women in childbirth. A certain very destitute woman came to Old Sącz to that citizen with whom her husband labored at his craft; and when she was in the time of childbirth, having no other convenient place, she went to a stable, and there gave birth. When there was carried to her, for refreshment, very hot beer, by an unexpected chance it was overturned upon the newborn infant, and indeed upon its very face; which the wretched mother seeing, she wished to wipe the infant; but in wiping she drew off the skin too, so that on its throat only bumps full of bitterness appeared. There was then in that lodging the lady Elizabeth Flokińska, a citizen's wife of Kraków, who, greatly compassionating both the infant and the mother, commended them to St. Cunegund: and the Dominican Fathers, who too were there passing through, in the absence of the parish priest baptized the infant; who after the vow made was miraculously healed at once in the face; and the mother recovered.

A notable matron, wife of Balthasar a bookseller of Kraków, was exposed to great peril in childbirth; inasmuch as she neither knew people, nor felt herself; but, lying like some lifeless thing, differed from a dead one only by her breathing. When therefore she was beyond hope of giving birth and of life; her husband, seeking help from God and holy Cunegund, offered her at the tomb of this holy Virgin; which done, both the mother happily gave birth to a son, and the son was healthy. Whence shortly the father, mother, and son presented themselves with an offering to this sacred Virgin.

[63] Agnes, daughter of the noble Martin Wielogłowski, Concerning those laboring being in swaddling clothes, was terribly seized with the falling disease; and was so unmercifully vexed by it that the little infant was now breathing out her soul. Taking pity on her then, the hostess there, the noble Anna Gładyszowa, took the girl into her hands, and, kneeling, began to offer her to Lady Cunegund, promising to set her with a Mass before this holy Virgin; which being scarcely done, straightway the disease left the girl, and she was made healthy.

Agnes Stolarzowa, a citizen's wife of Old Sącz, had two children subjected to the same paroxysm; yet each, by the merits of St. Cunegund, overcame the atrocity of the disease: first the little son, in his second year, while he suffered it, the third time had his eye closed; while he suffered it a fourth time, the infant cried out with a loud voice: "God help me, St. Cunegund, intercede for me"; which said, he added to his mother: "Now, dear mother, hold me not; for I am healthy, and my eye is open." The daughter likewise, three years old, when this disease seized her, the mother took by the hands, and, kneeling, promised her to the tomb of St. Cunegund; and straightway she was freed from that disease.

Regina Stolarzowa had afflicted with the same affliction her son Stanislaus and her daughter Anna; she offered them at the sepulcher of Lady Cunegund; but when the disease did not cease, she led them to the church, and asked a Mass to be celebrated before the relics of this holy Virgin; which being finished, the disease came to an end.

[64] Of Gaspar Bielecki, a citizen of Old Sącz, the son Melchior, five years old, in the year 1628, by the epileptic disease. was greatly subjected to this infirmity; which he suffered even a hundred times a day: by which greatly weakened, he was feared about presently to die. The afflicted mother took him with her to the church, and had a Mass celebrated for him before the relics of St. Cunegund, which being finished, the son began to be healthy.

The noble Gawroński had a little son suffering this disease for more than ten weeks, and so weakened that from day to day he was believed about to die. The father, about to make a journey in urgent necessity, commended him to Lady Cunegund; and, in case of death, designated the place of his burial. The father therefore by the intercession of St. Cunegund had a prosperous journey; he himself returned home healthy; and found his son healthy, to the vast joy of both parents.

When the bones of Blessed Cunegund were being transferred into a silver urn, procured by vow by the most illustrious and most eminent Bernard Maciejowski, archbishop of Gniezno, Cardinal of the Holy Roman Church, out of a pewter urn c; the reverend Father Stanislaus Radziński, a theologian of the Society of Jesus, had the faculty from the Ordinary of the place of washing the aforesaid sacred bones with wine, which afterward passed in part as a gift to the College of Kraków of the same Society. It happened that Dorothy Barzyna, conspicuous by senatorial dignity, palatine's wife of Kraków, had with her her granddaughter, daughter of the palatine of Łęczyca, gravely suffering the same disease, which could in no natural way be cured. Learning afterward of that wine among the Fathers of the Society at Kraków, she asked that some of it be shared with her; which being drunk, that young lady d was made healthy and free from the disease.

[65] Concerning dysentery and jaundice. Stanislaus, son of Paul Łękawa, a councilman of Old Sącz, two years old, suffering diarrhea for two weeks, when no remedies availed, was made so weak by the continual flux that he was believed to be in agony; whence a candle for the death-agony was even lighted. Which the afflicted mother seeing, kneeling she commended him to St. Cunegund, and promised to visit her tomb with her son. Which vow she scarcely uttered, and straightway her son was made healthy. This was in the year 1628.

In the same year, and in the same place, Casimir, son of Thomas Rokosa, in the autumn suffered a bloody diarrhea, by which at length he was so weakened that for four days he could neither speak nor take anything of food. His father took him, and carried him to the tomb of St. Cunegund, asking a Mass to be celebrated for him; which being finished, both the son was freed from the disease; and, straightway carried back home, he asked to eat something.

In the same year, Christopher Bartkowski, of Słowikowa, suffered the same affliction for half a year, nor could he in any way be cured. A certain old woman, whom he had at home, compassionating his infirmity, offered him at the tomb of St. Cunegund; and straightway he began to fare better, and shortly after wholly escaped from the disease.

Melchior Fladrowic, an alderman of Old Sącz, in the year of the Lord 1626, was infected with the yellow disease from the sole of the foot even to the crown of the head: he could feel nothing of betterment and recovery from very many medicines. He therefore asked once and again a Mass to be celebrated for him before the relics of St. Cunegund; and straightway he perceived relief; at length he himself, after many weeks rising from his bed, went in person to the tomb of this holy Virgin, and took care to have a Mass said; and returned home wholly healthy.

[66] Likewise The noble Helena Marzecka, seized with a violent malignant fever, when in no way a remission of the fever could be had, feverish asked for water from St. Cunegund's well; which when she saw, the fever was remitted; and when she drank the water, the fever also wholly left her.

In the year 1629, Adam Pełka suffered a most burning fever for six weeks, and sometimes was delirious from the acute disease. One night, remembering the great concourse of men to St. Cunegund, and thus rising, as he could, from his bed, he made prayers to the holy Virgin, binding himself to her tomb, if he should be made healthy; as indeed he was after the vow; whence straightway in the morning he rose, and, as if he had not been infirm, proceeded on horseback with his vow.

In the year 1621, Valentine of Pietrzykowice, being in a great fever for fifteen weeks, when he could find no medicine profitable to him, but all turned for the worse, was abandoned by the physicians themselves. On a certain night a certain Nun in a habit of ashen color appeared, whom he asked who she was. She replied: "I am Cunegund"; and, a gesture with her hand being made over him, she disappeared. And he, straightway rising from that infirmity, ordered food to be given him. Considering so great a benefit granted him by her, he held her for a Patroness; and because he had never heard of her (for this Pietrzykowski was of the duchy of Zator e), nor knew where she was; after a long time he came to Kraków, and there learned of her image among the Conventual Fathers Minor of St. Francis; which when he saw, he recognized from her face and habit that she was such as had appeared to him. When there among the aforesaid Fathers he had taken full knowledge of St. Cunegund, he did not delay to go to Old Sącz with his vow to her tomb.

[67] In the year 1628, the noble John Szymanczowski concerning those laboring offered his daughter Sophia, a virgin, suffering an acute fever for three weeks, at the sepulcher of St. Cunegund; and straightway she was made healthy.

The daughter of the noble John Wierzbięta of Przyszowa, named Beata, lying with a continual burning fever for some weeks, which no medicines helped. The reverend parish priest of the place was asked to come to her; who, the confession of the sick and very weak virgin being heard, in his own name made a vow of visiting the tomb of St. Cunegund, if she should survive; which done, at that same hour the fever left her, and she rose healthy from her bed.

In the year 1626, the noble Albert Wojakowski of Wojakowa for six weeks endured most grave burnings of fever, and for four weeks had an incessant thirst; and, wholly destitute of strength, neither remembered himself nor knew people. Now death alone was awaited, since nothing helped. The sick man's wife was persuaded by devout men to offer her husband to St. Cunegund with a vow of visiting her tomb; which when she did most readily, straightway the sick man began to fare better.

Of the noble Stanislaus Koziarowski the daughter Anna, a virgin, burdened for four weeks with the obstinacy of a fever, for which no remedy was profitable, seemed to come to the last term of her life: whence the parish priest of Podegrodzie was asked to come to her with the Viaticum and extreme Unction; which she devoutly taking, awaited the mercy of God; but being commended to Lady Cunegund by a domestic old woman, with a vow of visiting her in person if she should survive, straightway in the presence of the reverend parish priest she rose from her bed healthy.

[68] by burning fevers. In the year 1629, the religious Anthony Chodowic, Guardian of the Minorites of Old Sącz of the Conventual Friars Minor of St. Francis, being in a malignant fever for seven days, forewarned by the physician that he was in the greatest peril of life, made a vow to visit the Mother of God of Częstochowa f, most illustrious for her miracles, and the Transfiguration of the Lord, commended by great prodigies, among his Brothers of Nowy Sącz. Meanwhile he fell asleep; and to be touched

on the arm he felt, and heard a voice: "And why have you also forgotten Blessed Cunegund? Add to your vow to visit her too, and you will be healed." Which done, straightway he fared better; and after five days was restored to his former health.

Samuel, son of the noble Albracht Koziarowski, four years old, on account of a malignant fever for fourteen days, now near to death, commended and offered in person to Blessed Cunegund by his grandmother, the noble Catherine Jordanowa, straightway began to fare better, and in a short time recovered.

The noble Elizabeth Flokińska, lying for fourteen days in a malignant fever, when, greatly weakened, she believed she would shortly die, asked to come to her, for her disposition, a certain reverend Father of the Society of Jesus; who, her confession heard, commended to her a devotion to St. Cunegund; and showed her a particle of her sacred habit; which she, having venerated, promised, if she should survive, to visit her tomb, and straightway the fever was remitted, and shortly she was made healthy.

ANNOTATIONS.

* or "yawned"?

CHAPTER VII.

The continuation of the miracles drawn from the second process.

The noble Sophia Wielogłowska suffered a pain of the heart; which when no remedy could mitigate, Other miracles her kinswoman the noble Hedwig Wierzbięcina sent her water from St. Cunegund's well: which when she drank, the pain of the heart ceased.

Likewise the noble Elizabeth Lutosławska labored under a like affliction of the heart; whence she made a vow to visit the tomb of St. Cunegund; and was immediately healed. Afterward, mindful of the benefit, she placed a silver heart at her tomb.

The noble Albert Przegolewski, lying sick, for a long time complained of a pain of the head; at length made beside himself, he lay half-alive. Afterward by divine instinct he cried out that water be given him from St. Cunegund's well: which being drunk, and his head washed with it, he was made healthy.

The same lord experienced the same grace in his daughter Dorothy, laboring in a like manner; for having experience in himself, he gave his daughter this water to drink, and had her head washed with it; and she was straightway made healthy.

Albert Bysiowicz a miller, of Jazowsko, suffered a grave disease, especially in his head, for eight weeks: for his head seemed to him divided into two parts; and with one eye he saw nothing from excessive pain. Remembering the great concourse in various afflictions to St. Cunegund, he commended himself to her. And when various plasters and diverse waters helped nothing, he ordered water to be brought him from St. Cunegund's well; with which when he had washed his face, eyes, and head, both the pain of the head ceased, and his eyes received sight. In gratitude for so great a benefit he yearly visited the tomb of St. Cunegund: and every day in her honor he said one Our Father, Hail Mary, and Creed.

[70] The honorable virgin Regina, daughter of Paul Paniek, a citizen of Biecz, concerning those seized afflicted with a vast pain of the teeth, when she had no manner of cure, promised to visit the tomb of St. Cunegund; and when she fulfilled it, she was straightway made healthy.

The noble Szymanczowska was tortured with a like pain of the teeth: as soon as, persuaded by her daughter, Sophia Rumiowska, she sprinkled her mouth and teeth with water from St. Cunegund's well: the pain ceased.

Martin Stypula, a citizen of Old Sącz, had an incurable pain of the throat, contracted from excessive thirst in the excessive heat of the sun: and so, when his breath failed him, and a candle was given to him dying, he, as best he could, with his hands raised to heaven and joined, said: "Do not weep, my sons and daughters: for I trust in God, the most blessed Virgin Mary, the Saints of God, and Blessed Cunegund: if you put into my throat some drops from her well, I shall be healthy": which done, straightway he recovered.

Albert Złotowski, cantor of Podegrodzie, having his throat filled with lumps, so that he could swallow or eat nothing, and moreover could not speak, and his wife, as for one near to death, was already sewing his death-shroud. His reverend vicar visited him, and kneeling commended him to St. Cunegund: which the sick man having heard, as he could, he ratified, and promised to come to the tomb of this holy Virgin; which done, he fell asleep: the lumps in the throat of the sleeping man were broken, and he rose from his bed healthy; and on the third day fulfilled his vow.

[71] by infirmities Jacob Witold, in the service of the parish church at Old Sącz, contracted in all his members for three years, lay as if not living, except when he was in pain; whom, when nothing helped, his parents offered to St. Cunegund with a Mass: to hear which when he had been carried on his pallet, he felt in the great toe of his right foot a vigor which he had not had for three years; and when the Mass was finished, he stood on his feet by his own strength, and after a few days came to health and to the vigor of his whole body.

Sophia Bartusowa, a citizen's wife of Old Sącz, lying sick suffered a tremor of all her members, and was delirious; fleeing with great trust to the tomb of St. Cunegund, and hearing the sacrifice of the Mass celebrated for her, she returned home healthy.

In the year 1628, John Czechaczek of Janowice, from his youth for sixty years of his life, some days every month, suffered great pains of the belly: hearing at length that many were freed from various infirmities by the intercession of Blessed Cunegund, he too went to the tomb of St. Cunegund: seeing moreover that very many drank water from the well of this holy Virgin against various afflictions, he too drank; and no longer felt those accustomed torments of the belly.

[72] by various, The reverend lord Albert Pierzycki, canon of All Saints of the collegiate of Kraków, parish priest at Rudawa, suffered after a long time a quartan fever, at length a daily one, and many other infirmities, and especially intolerable internal wrenchings, in which the physicians now despaired of his safety. He asked that the Life of Blessed Cunegund written by Długosz be lent him from the library of the cathedral church of Kraków; and, noticing in it the great sanctity of this Blessed one, and the graces which God conferred upon very many at her intercession, he stirred up in himself a great devotion toward her; and vowed to visit her sacred relics, if he should survive: which done, when the physicians were awaiting his death, he rose, no one helping, from his bed, and obtained perfect health.

A scribe of Korzenna, laboring in his feet so that he could not walk, but had to be carried for a long time; he offered himself to visit the tomb of St. Cunegund: whence when he had been carried to the doors of the church, he rose by his own strength, and entered the church; and returned home healthy on his own feet.

The noble virgin Anna, daughter of Pompeo de la Porta, injured her foot dangerously, so that she could not touch the ground on account of the great pain. And because she had promised to visit the holy image of the Blessed Virgin Mary of Częstochowa, she was greatly saddened that she had such a hindrance. She fled therefore by prayer to St. Cunegund; which she had not yet finished, when the pain ceased, and the wound began to heal; and thus healthy she accomplished her holy pilgrimage.

[73] The noble Elizabeth Przyborowska, infirm in her eyes for some weeks, Likewise a vow being made of visiting the tomb of St. Cunegund, was straightway that day freed from the pain of her eyes.

Simon a cap-maker, a citizen of Old Sącz, returning home from Barcice on the feast of the Assumption of the Blessed Virgin Mary, was made blind; and thus wandered from the right way, and went he knew not whither: found wandering through the fields, he was led home: his wife, water being brought from St. Cunegund's well, washed his eyes; and forthwith he received his sight. This same benefit he experienced twice, when he had fallen into a like blindness.

Florian Benedyktowic, councilman and painter of Nowy Sącz, labored gravely in his eyes: and when nothing availed, he proceeded to St. Cunegund's well, and, his eyes being washed, being made healthy he praised God, and performed thanks to St. Cunegund at her tomb.

A certain man surnamed Lorenc, made blind not far from Sanok, hired a guide to the tomb of St. Cunegund; to which having been led, he remained in devotion for three days; within which he received his sight; again staying there for five days to give thanks, and, the guide being dismissed, he went home alone rejoicing.

Jacob Mikulec labored so in his eyes that he could not only read nothing, but not even go out of his house without a guide, and this from the seventh of May to the feast of St. Bartholomew. Fearing lest through medicines he should bring greater harm to himself and his eyes, and make vain expenses, he made a vow to visit three times the little church of St. John founded beneath the monastery of the nuns of St. Cunegund, discharging each time the seven Penitential Psalms.

Performing therefore this devotion on three Fridays, and always washing his eyes from St. Cunegund's well nearby, on the third Friday he received perfect sight.

His brother John Mikulec felt grave pains in his eyes, nor could he look upon any light. He made recourse to St. Cunegund, and, his eyes being washed from her well, was freed from the pains.

[74] Paul Łękawa, a fellow-countryman of the two aforesaid men of Old Sącz, concerning men, for a whole year remained in a like defect of the eyes; but as soon as he made recourse to God through the intercession of St. Cunegund, and washed his eyes from her well, he was made healthy.

A certain youth of ten years, likewise of Old Sącz, for some weeks had wholly lost his sight; but being led to the tomb of St. Cunegund by his mother, while Masses were celebrated for him, and his eyes were washed from St. Cunegund's well, he received perfect sight.

A like benefit Albert Maslek, Albert Zychowic, and Matthias Kopeć, all of Old Sącz, obtained after their devotions performed at the tomb of St. Cunegund, and the washing of their eyes from her well.

A certain citizen of Sambor, called Mors, was made blind; who, hearing of the great miracles of St. Cunegund, resolved on a long pilgrimage on foot (for Sambor is distant fifty b miles from Old Sącz): whence, a guide being taken, he came to the tomb of St. Cunegund; where, several Masses being hired, he remained there some days, and always washing his eyes with water from the sacred well: within which days being consoled, after solemn thanksgiving he proceeded home, three vessels being filled with that water, which he afterward bestowed on various sick, who were made healthy; as this was reported by trustworthy men before the lord Apostolic commissaries.

[75] to whom Sophia Bartusowa of Old Sącz, going blind, after she washed her eyes with this water in good faith, obtained clear sight.

The noble Andrew Koziarowski, of Kowala, distant thirty miles from this monastery, made blind, carried to St. Cunegund by his brother, during the time of a Mass celebrated for him was made healthy in his eyes.

Stanislaus Leguito of Old Sącz, blind from old age (for he was 150 years old), remained in blindness for four years. At length weary of his blindness, he went to the tomb of St. Cunegund; prayed devoutly, and washed his eyes from the well of the holy Virgin, and received his sight.

Blaise, steward of Gostwica, going blind, could not see the light of day for ten weeks; he, being persuaded, came to the tomb of St. Cunegund with a Mass, in which he communicated devoutly, and twice washed his eyes from St. Cunegund's well; and began to see: but after some days he had perfect sight.

Anna Zielonkowicowna in her youth lost her sight; but being led to St. Cunegund, after a Mass celebrated for her, was made healthy.

Peter Klis of Kadca, for four weeks had infirm eyes, from which blood burst forth; led by his mother to St. Cunegund's well, he washed his eyes; and returned home healthy.

Gregory Morawa of Dukla, made blind by chance, was led to the sepulcher of St. Cunegund; where he prayed devoutly; afterward he had himself led to the oft-mentioned well; washed his eyes, and received his sight.

Father Albert Cebrzykowicz of the Order of Conventual St. Francis of Kraków, Andrew Rodowski, councilman of Nowy Sącz, Anna a virgin, daughter of Pompeo de la Porta, in a pain of the eyes after a vow to the tomb of St. Cunegund, were consoled.

[76] whose eyes In the year 1604, a certain Lutheran merchant in Moravia of the city of Znaim c, very rich, made blind, when he found no medicine, continually bewailed his misery. It happened that to the same place there came the abbot of Łuck d, of the Premonstratensian Order, as vicar general, to visit the convent of his Order existing there; which abbot had assisting him a religious professed of the Premonstratensian convent of Nowy Sącz. This reverend Father assistant had occasion to treat a certain business with that blind merchant; compassionating whose unhappiness, he narrated many things concerning the mighty works of Blessed Cunegund and the water from her well; and persuaded him to commend himself to her: which the merchant gladly did; and certainly would have gone to the tomb of St. Cunegund, had not the urgent necessities of his affairs hindered him. Nevertheless he found such a way. His good friend and neighbor was shortly about to proceed to Hungary for the sake of wine; and he asked him that, coming to Old Sącz, he would moisten in the well of the said Blessed Cunegund his kerchief, which he would give him, and would bring it to him moistened to wipe his eyes; promising, in case of the opening of his eyes, that for certain he would forsake the Lutheran faith. The request being accepted, the neighbor of the blind merchant came to Old Sącz, and narrated the whole matter to the priests; yet he did not moisten the kerchief which he had from the merchant in St. Cunegund's well; reserving that business for his return. But when that wine-merchant, from a forgetfulness permitted by God, did not return by the same way, he also did not moisten the kerchief, nor did it come into his mind sooner than when he was already in Moravia. Wishing therefore to return, that he might keep the faith given to his friend, he sought the kerchief in his chest (for he wished to go lightly to Sącz, having sent back his goods) but found it moistened; which, attributing it to the divine omnipotence, glad he continued his journey to his homeland; and arriving, without delay he recounts the whole matter to the blind merchant, and hands him the kerchief; with which he wiped his eyes, and forthwith received his sight, and straightway was made Roman Catholic with his whole household.

[77] The reverend Father Chrysostom Drozdowic, of the Premonstratensian Order, ached. of the convent of Nowy Sącz, in the year 1611 felt a grave pain in his eyes; which being washed with water from St. Cunegund's well, he lost the pain, and found health.

Father Demetrius Cebrzykowic, brother of the above-mentioned Father Albert, being of the household in the convent of Oborniki of the Conventual Minorites of St. Francis, had lost the use of his left eye; and, knowing of the miracles of Blessed Cunegund (for he was sprung from Old Sącz), commended himself to this holy Virgin, and was consoled.

[78] In the year 1609, Wolkowski, councilman of Nowy Sącz, in a grave infirmity commended himself to Blessed Cunegund; Concerning and was healed.

Thomas Rokoc, of Old Sącz, when his son Casimir, being in the cradle, in a grave infirmity was now as it were lifeless, took him in his hands, and carried him to the tomb of St. Cunegund: who at the end of a Mass celebrated for him was made fully healthy.

In the year 1626, the noble Niemojowski testified by oath that he had miraculously risen from a grave infirmity through the intercession of Blessed Cunegund.

The most eminent Cardinal of the Holy Roman Church and bishop of Kraków, at his estate Świniarsko near Sącz, had fallen into a grave infirmity; in which when he was despaired of by the physicians, he commended himself to Lady Cunegund; and miraculously recovered: whence for thanksgiving he came to Lady Cunegund in person, celebrated a Mass at her sacred relics, and afterward ordered a little silver urn to be made for her sacred bones, this inscription being given: "To God the best and greatest, and to the sacred bones of Blessed Cunegund, Bernard Maciejowski, bishop of Kraków, by vow gave this. In the year of the Lord 1603." To which little silver urn when the sacred bones of Blessed Cunegund were transferred, by special license the reverend Father Stanislaus Radziński of the Society of Jesus washed them with wine, of which a part passed to the aforesaid most eminent Cardinal and bishop of Kraków, a part to the convent of the nuns of Old Sącz, and the chief part to the College of St. Peter at Kraków of the Fathers of the Society: which afterward miraculously healed most diverse and very many infirmities; as of it above concerning the falling disease f.

[79] other infirmities. Anna Branicka of Ruszcza, daughter of the castellan of Wojnicz g, in many infirmities being consoled by God through the intercession of Lady Cunegund, procured a silver lamp at the tomb of this holy Virgin.

John Zebrzydowski, sword-bearer h of the realm, for various graces obtained from God by the intercession of Blessed Cunegund, offered one pair of candlesticks of silver at the altar of this Saint.

John an ironsmith of Rudawa, lying with a grave infirmity, at length for some days lost his speech. But when he was in agony, his wife sent for the reverend vicar; who was at dinner with his reverend parish priest, Albert Pierzycki, canon of All Saints of Kraków. This reverend parish priest, hearing that that man was at the last extremity, said: "I now commend him to blessed Cunegund, whose patronage I experienced in my grave infirmity." This said, the reverend vicar went to the sick man; but found him now in a better state, and shortly he fully recovered.

[80] Whence the miracles hitherto narrated are had. All these miracles from the second process, instituted by the authority of the Holy Apostolic See of Urban the Eighth, then Pope, through the lord commissaries named and designated by the same sacred See, namely the very illustrious and reverend lords Martin Klociński, apostolic protonotary, provost of the Most Holy Body of Christ at Kazimierz near Kraków, John Kwasnicki, archdeacon of Sącz, doctors of both laws, Bartholomew Fusorius custos and official, and also Nicholas Kownacki, canon of the collegiate church of Sącz, judges and commissaries subdelegated by the sacred Congregation of Rites in the year of the Lord 1629, on the 8th day of June, in the monastery of Old Sącz, begun, and in the year of the Lord 1630, on the 18th day of April, finished, subscribed, and sealed, and transmitted to the Apostolic See through the reverend lord John Ludovic Skrobkowic, cantor of the collegiate of Wiślica, were noted down and described, and afterward given to print in the Polish language, the author of the Life of Blessed Cunegund now for the third time printing the same, the very reverend lord Martin Frankowic, doctor of philosophy, custos of the collegiate of Sącz, in the year 1718. From which Polish Life of Lady Cunegund, since this Latin second process was not to be had at hand, I have here put all things into Latin.

ANNOTATIONS.

Krzistanowic in the description of the estates of the kingdom of Poland, page 7; where both the senatorial dignity and the office of castellan is explained. Consult also the Life, chapter 37, letter g.

* or 101?

CHAPTER VIII.

Miracles wrought after the second process, from the archive of the convent of Sącz.

The reverend Adam Milaszowski, custos of Pilica, and parish priest at Szczucin, infected and surrounded with the plague, Plague, contusion, ulcer, pains of childbirth, etc., are healed; commended himself to Blessed Cunegund, and made a vow to visit her tomb, if he should escape the plague; as by the grace of God he escaped: and for the benefit obtained he paid solemn thanks, first in his own church to God, and afterward in this church of the nuns to Lady Cunegund.

Thomas Pytlikowic, councilman of Nowy Sącz, for some days from a grave infirmity now bidding farewell to the world, being commended to Blessed Cunegund, shortly recovered.

Zuzanna Turowska, a citizen's wife of Nowy Sącz, for some days was tortured in childbirth: after a vow to Blessed Cunegund she soon gave birth to a healthy infant, and she herself was made healthy after the birth, she who had already been beyond hope of life.

Nicholas Gozdowski, a citizen of Biecz, out of vehement wrath so terribly beat his wife that from that beating she came into a grave infirmity; and when other afflictions too joined themselves, she was now beyond hope of life. He employed many physicians to cure his wife; but all their efforts were vain: only the sepulcher remained for the poor woman. The wife languished from the heaviness of pains and diseases, and the man was delirious; from sadness he often raved; but in this he was often wise, that he offered himself and his wife to Lady Cunegund, if she should escape death; which done, the wife began to recover, and he to be wise how his wife should thenceforth be treated.

The same testified that, when his daughter Constance was pressed with so great an ulcer in her throat that even the soul seemed to be pressed or driven out of her little body, he offered her to Blessed Cunegund; and received the grace repeated.

[82] blindness, shaking, and deadly diseases, epilepsy; John Rybitnek, a fellow of the smith's art, of Jasło, being in Podolia, was made blind for four years; remembering the miracles of Blessed Cunegund, of which he had heard many things narrated in his homeland; a companion for his journey being hired, he directed his steps toward his homeland, and thence to the tomb of St. Cunegund; at which, devout prayers being made, when he had once washed his eyes with water from St. Cunegund's well, he began to see men; and when he had done this a second and third time, he received his former sight.

John Kotczy with his wife, citizens of Lublin, came to Blessed Cunegund with a vow made for their son, who, being five weeks old since he was born, through inadvertence fell from a table to the ground; and, gravely shaken, was near to death: but as soon as he was offered to this holy Virgin, he became healthy. They gave therefore a silver votive offering, and a small gilded cross, likewise silver, at the sacred tomb.

The noble Anna Gawrońska, wife of the noble Stanislaus Czerny, after a most painful childbirth, both she and the infant were in the near peril of death; but the pious woman, now having no hope in human things, made recourse to the divine aid through St. Cunegund; at whose tomb she promised herself together with the infant to give thanks to God. She obtained what she asked; fulfilled her vow, and affixed a silver plate.

The same lady on the same day gave another silver plate at the tomb of Blessed Cunegund, for her two-year-old son, who had suffered the falling disease, and was then healthy, and had been offered a year before.

[83] fever; affliction of the feet, hands, eyes, a lethal disease; Agnes Abramka, a widow of Nowy Sącz, having a son of six years, lying with a grave fever throughout all Lent, commended him to Blessed Cunegund together with a personal visitation of her sacred tomb; which done, the boy recovered; but when she from day to day procrastinated the vow, the fever returned to her son; ascribing the cause of it to her own negligence, she again supplicated Blessed Cunegund for her son's safety, and being heard without delay, she also fulfilled the vow without delay.

Regina Bocheńska, a citizen's wife of Nowy Sącz, for six years was tortured with a pain in one foot. By chance she fell upon the Life of St. Cunegund, in which she read very many graces granted by God to various sick at her intercession; stirred up too in hope of obtaining, by her merits before God, relief of the pain of her foot, she promised to venerate her tomb with a Mass and holy communion; which fulfilled, the pain in her foot ceased, and she returned home healthy.

Her son Martin, a youth of fourteen years, in a grave pain of the eyes made a like vow, and obtained a like grace.

The reverend Father Gelasius, professed of the Premonstratensian Order of the convent of Nowy Sącz, lying gravely sick, when no medicine availed him, offered himself to St. Cunegund with a Mass; and was healed.

The noble Christopher Buczkowski, lying with a grave and desperate infirmity, when others doubted of his life, he himself, remembering the benefit of St. Cunegund past some years before, when a vehement sickness had taken from him the use of his hands and feet, which he had recovered by the prayers of this Saint, placed undoubted hope of recovering health in St. Cunegund; whence he made a vow to her tomb; and being made healthy, with a silver votive offering rendered he gave thanks. This was in the year 1633, on the 5th of April.

[84] In the same year, on the 8th of October, Stanislaus Szemberg, grave diseases, infestation of a demon, flux of blood, etc. a citizen of Kraków, visited the tomb of Lady Cunegund with a Mass, giving thanks for the health obtained in a perilous and desperate infirmity, and in memory left a silver votive offering.

In the same year, on the 24th of October, Samuel Moreski gave a silver votive offering for the health obtained of his gravely aching foot.

In the year 1636, on the 20th of September, Adam Myala suffered grave suggestions from a demon: when no counsels and teachings of spiritual men could quiet him, on account of the assiduous temptations of the devil, he made recourse to St. Cunegund; and was freed from them, and gave a votive offering for a memorial.

In the year 1636, on the 16th of November, the noble Stanislaus Burkat, of the duchy of Siewierz, suffered a continual bloody flux of the belly; at length greatly weakened, and nearer to death than to life, he made a vow to the tomb of St. Cunegund; and in a moment the evil ceased.

Paul Gazda, a citizen of Bochnia, in a great fire of the town commended himself to Blessed Cunegund; and was preserved. Likewise when a savage plague raged there, he commended himself and his to the grace of the same Saint; and he himself and his household remained unharmed; which he afterward attested, and left a silver votive offering.

Anna, duchess of Ostrów b, through the intercession of Blessed Cunegund being consoled by God in various necessities, came with zeal to the holy tomb; and, her devotion being performed during the time of a Mass solemnly sung, left a ducal silver votive offering with such an inscription: "To God the best and greatest, and to his chosen Widow-Virgin Blessed Cunegund, Marcella Anna duchess in Korzec and Ostrów Rarowska, palatine's wife of Vitebsk, captain of Mścisław, of Jałowa, etc., commending her sick state of health, offers this smallest tablet, but with a great heart and vow, in the year 1638."

[85] In the year 1644, on the 16th day of December, in the salt-mines of Wieliczka c a great and violent fire arose below, A terrible fire having arisen in the salt-mines, through a certain incautious worker of those who daily let themselves down thither. This mishap saddened not only the governors of the salt-works, but even the king of Poland then, Wladislaus the Fourth, and the whole commonwealth, whose chief annual revenue is from the salt-mines. The citizens too of Wieliczka, and those round about, were in great fear and dread, lest the fire, spreading itself too much without restraint, should be a peril of the falling of very much of the populous town with its thousand buildings and churches. To remove this peril, and to extinguish the immense fire, very many industries were not lacking; but the divine permission was greater than all human invention: and although very many industrious and bold men let themselves down into those deep caverns; yet none of them was drawn out again, but all, suffocated by the fire, stench, and smoke, remained there; and thus there was no natural manner of quelling the fire.

[86] a solemn supplication to the Blessed one's sepulcher is instituted, And so recourse was had to the divine aid through the intercession of Blessed Cunegund; who in her life enriched Poland, poor in salt, with this immense and inexhaustible treasure d. And so all placed all hope of calming this fire, and preserving the great treasure without price, in the merits of St. Cunegund; relying the more on this motive, that in a like peril she had already also saved both the Bochnia salt-works and the town e. There was resolved therefore a solemn supplication of all the officials and workers of the salt-works and indeed of the whole most numerous people of Wieliczka, as far as Old Sącz, through about ten leagues, to the tomb of St. Cunegund: which appeared there on foot and in most beautiful order in the year 1645, on the 22nd day of July, before the vigil of the feast of the said holy Virgin. Where, by the reverend parish priest of the place in a most zealous sermon, the said salt-works, town, its citizens, and neighboring villages were commended, after God, to this holy Virgin, and a silver votive offering was offered to her, in which was depicted the fire of the salt-works, and several figures of officials and workers kneeling and pouring out prayers; and above the kneelers, the images of the most holy Virgin Mary, St. Clement, and Blessed Cunegund in the clouds. But the subscription was thus:

VOTIVE OFFERING

[87] whom there follows close a messenger of the extinguished fire; Of the most illustrious lord Adam Kazanowski in Kazanów, heir in Czaśniki and Czepielów, marshal f of the court of the realm, captain of Bielsk, Warka, Borysów, Solec, Nowy Targ, Kozienice, through the well-born Alexander Morsztyn of Raciborsko, master of the mountains and vice-salt-master g of Wieliczka, secretary of His Royal Majesty, and Adam Vlotkowski, notary of the same salt-works, to Blessed Cunegund; that by her pious intercession the most clement God may deign to mitigate the calamity brought by the fire on the 16th of December, in the year of the Lord 1644, and to avert the infection still lasting in the mines of Wieliczka, offered at Old Sącz on the 22nd day of July, in the year 1645.

Two days therefore, namely the vigil and the feast of St. Cunegund, were given to devotion by the people of Wieliczka. Who received the desired report concerning the extinguished fire through one purposely sent; at which rejoicing they praised God in his Saint; and in the same order returned to Wieliczka, singing to the Lord a new song.

[88] but the fire again breaking out more violently, And because the ways of the Lord are inscrutable, and the judgments of God a great abyss, again the fire broke out afresh; which had only been held back for a time, and not extinguished. It gave to all a new occasion of sadness, increasing for the citizens the overthrow of the whole town, and for the commonwealth the ceasing profit and the emerging loss; since it hindered not only the accustomed revenue, but

but also, for the repair of the props, columns, oaken supports, and the other great wooden masses and machines there made by art, lest the houses and churches of Wieliczka, consumed by the fire, should be overwhelmed, immense expenses were required. Hence the citizens, considering that the near peril both of their fortunes and of their lives impended, and not knowing the day or hour of the disaster, carried themselves away elsewhere: and the governors, to whom no manner of quelling the fire succeeded, many men who let themselves down to the salt-works being lost, relaxed their spirit as to doing anything further, sighing for the one aid from above; whence they made many vows, especially to St. Cunegund, the bringer of salt into Poland.

[89] Hence they resolved to celebrate her feast on the vigil of St. James, the 24th of July, most solemnly. the Blessed one, appearing, teaches the manner of extinguishing it. Now the two-and-a-half-year was being completed since so deplorable a fire had been begun and continued in the salt-works; when Blessed Cunegund remembered her wonderful work; which lest it should be lost, she appeared visibly to the noble Alexander Morsztyn, vice-salt-master of Wieliczka; and taught the manner of entering into those caverns, and the way through the opening called Bednarka; she named the instruments and remedies for extinguishing the fire; and assured him of the certain effect to follow. The aforesaid lord Alexander Morsztyn obeyed the heavenly forewarning, which he made manifest to the officials and workers; and effectively moved them to undertake the work by the way and manner shown beforehand: which when it had been most happily accomplished, in the parish church of Wieliczka first solemn thanks were given to God; and afterward a yearly devotion was instituted in perpetuity on the feast of Blessed Cunegund.

[90] The most illustrious prince of the Holy Roman Empire Stanislaus Lubomirski, A new salt-mine discovered; a peril escaped. palatine and captain of Kraków, seeking salt in the places near Wieliczka, called Sierca, of his inheritance, made a vow to Blessed Cunegund, that if she should obtain for him in his ground the benefit of salt, he would enlarge the honor and devotion of this holy Virgin in Poland. But having obtained what he desired, he called his salt-works by the name of Cunegund, and it was an occasion for his officials and workers to build at Wieliczka in the church of the Reformed Fathers an altar of St. Cunegund, and there to perform their devotion every year on the feast of the same Saint with confession and communion.

In the year 1648, Andrew Wojciechowski, by devoutly invoking St. Cunegund, escaped a great peril; and as a monument of a grateful mind visited her tomb, and gave a silver votive offering.

[91] To the noble Andrew Stano, sub-chamberlain of Sanok and cavalry-captain h of His Royal Majesty, in a certain disorder of the stomach was given by mistake a medicine, The Blessed one, appearing to a dying man, suddenly heals him: which had been prepared for another, being in a different affliction, for four doses. When therefore, an hour after taking the medicine, he had already had a hundred motions, he was so weakened that he was persuaded by the physicians to think of his soul. Although young, yet of great resolution, the lord asked to himself a priest with the Sacraments of the dying; which being received, and the motions not ceasing, he awaited the hour of death, his parents and kin of great name mourning. By night, when, God permitting, all who ought to watch had fallen asleep, the sick lord saw three nuns come to him in the habit of St. Clare; of whom one, the two being left at the door, approached his bed, and asked how he fared. To whom he, as best he could for his great weakness, answered: "Behold, I am dying." But she: "You will not die; but you must visit my sepulcher at Old Sącz on foot, and fast the vigil before my feast." Then she asked: "Do you know who it is that speaks to you?" He saying: "I do not know," the Saint added: "I am Cunegund, once abbess of the monastery of Old Sącz": which said, and the cross being made over the sick man, with a great noise she disappeared with the others. At the noise made all were roused, and blessed God for the sudden safety of the sick man, and shortly went with him in great company to the tomb of St. Cunegund; where by a solemn Mass and a sermon they published so great a miracle, and offered a silver plate.

[92] Plague, blindness; she averts a lethal disease. In the year 1643, when the whole captaincy of Spisz i was pressed by the mortality of the plague, the governor of the fortress of Lubowla, sufficiently provided with victuals for the garrison, procured in every possible way the preservation both of the city and of himself from the infected. This was the noble Stephen Lubowiecki, standard-bearer of the palatinate of Kraków, having a very devout matron as wife, Dorothy of Wielogłowy. To her in sleep there appeared a certain man, venerable in his gray hairs and gravity, saying to her: "Unless the Lord shall keep the city, in vain do they labor who keep it. If you wish to be immune from this stroke of God's wrath with your people, you must visit the relics of Lady Cunegund." She, rising in the morning, narrated all to her husband; and he without delay with his wife and his people proceeded to the tomb of Lady Cunegund: and there, the devotion being performed, commended himself and the fortress to this holy Virgin. And in truth, the mortality raging everywhere, the plague did not touch him, nor sadden him.

A certain statuary of Wiśnicz, made blind, commended himself several times to Blessed Cunegund, with a vow of coming to her tomb; but because he deferred from day to day, he received indeed some sight, so that he could see men; but not perfect. Afterward, having done what he vowed, he obtained entire health of his eyes, and returned home seeing very well.

The reverend Father Matthias Pyszkowski of the Society of Jesus, being in a grave and, in the judgment of all, mortal infirmity, when human remedies availed him nothing, made recourse to the divine omnipotence through the merits of Lady Cunegund: through whom, health being obtained from God, by the permission of his superiors he came to the tomb of this holy Virgin; and by a worthy sermon made manifest the grace shown him.

[93] The punishment and conversion of a blaspheming schismatic. Cuirassed soldiers wintered at Old Sącz; among whom one was a Ruthenian schismatic, who, seeing his comrades often visiting the relics of St. Cunegund, and afterward going to her well, and washing their eyes from it, mocked them and the holy Virgin; but God, the avenger of the injury of his Saints, punished him with a vast multitude of lice; to avert which no baths, no changes of garments and undershirts sufficed, nor any purgations of blood through medicines. His Roman Catholic comrades recalled to his mind the various strokes of God, how some, castigated by frogs, some by mice, some by flies, etc., gave just penalties of their crime, because they would not repent: whence they provoked him too to sorrow for his mockery and blasphemies inflicted on St. Cunegund. Acquiescing in which, he promised to abjure his schism, and to follow St. Cunegund with special devotion in the future, if he should be freed from the multitude of lice: as he remained, when he was once washed with water from St. Cunegund's well; and afterward being made Roman Catholic, he became a great worshiper of the holy Virgin.

ANNOTATIONS.

CHAPTER IX.

The continuation of the miracles until the third process.

She wards off plague, gangrene, epilepsy, impending death; In the year 1654, Simon Gawecki, councilman of Wieliczka, at the time of the plague raging round about and at Wieliczka, offered himself to Blessed Cunegund: by whose merits throughout the whole plague, with his household, he felt not the least pain of the head. Grateful for the benefit, with his wife and two children and two Reformed Fathers of the Order of St. Francis, he visited the tomb of St. Cunegund.

On the same day from the same place there came to the tomb of St. Cunegund Anna Peczyńska, daughter of the late Andrew Górski, councilman of Wieliczka; and she offered a votive offering for her deceased parent; which he had made, when he was in peril of gangrene in his wounded and badly treated hand, which was healed immediately after the vow. This pious man therefore, afterward infected with the plague, bound his people, if he should die, to render the promised votive offering.

Being in the plague, Balthasar Poręba, tenant-holder of Gnojno b, commended himself and his house to Lady Cunegund: he escaped the mortality, and, grateful for the benefit, in the same year, on the 4th day of September, came hither to the relics of this holy Virgin with his votive offering.

The granddaughter of the specified noble Poręba frequently suffered the falling disease; but being offered to St. Cunegund, she was freed from her evil: grateful she came hither, and gave a silver votive offering.

In the year 1655, the noble Catherine Wojakowska, carrying herself and her goods into Hungary out of fear of the Swedes, was gravely made sick. But when the physicians despaired of her health, she sighed to Blessed Cunegund, asking that at least for this time health be obtained for her from God, until she should provide for her little children. While she devoutly said this, she saw in great brightness a certain Matron, who, taking the sick woman's hand, said: "Do not fear; you will not die." And straightway she disappeared; and the sick woman too shortly recovered.

[95] she frees suppliants from death, and from the infestations of the Cossacks: In the year 1658, the reverend Adam Bydloniowicz, provost of the hospital of Old Sącz, fell into a grave infirmity: by force he went to the tomb of St. Cunegund, and celebrated a Mass; which finished, he returned home healthy, and as a token of a grateful mind affixed a votive offering.

In the same year, on the feast of the Exaltation of the Holy Cross, in the church of the Fathers of the Piarist schools c, supplications were made by the ordinance of the most illustrious Andrew Trzebicki, bishop of Kraków, for the averting of the oppression of Poland by the Swedes, Muscovites, Hungarians, and Cossacks. During

the time of these supplications, when the superior of the place, chanting the Litany of All Saints with his religious and the people, had intoned those words, "All you Saints, male and female, guardians of the kingdom of Poland, pray for us," one of the Brothers of this Religion, a devout man, kneeling in the door of the sacristy, heard some movement above; and, his eyes and mind lifted to God, he saw the Saints, patrons of Poland, descending to the high altar under the title of St. Stanislaus; who before the most holy Sacrament fell upon their faces, and prayed: among whom he saw Blessed Cunegund most instantly supplicating for the kingdom, once hers, of Poland; which in fact was soon afterward pacified. This vision that pious religious, coming hither by the obedience of his superiors, related.

[96] likewise from submersion. At the same time the reverend Father John Dominic of the Holy Cross, of the same Religion and convent, afterward minister and provincial of Poland and Germany, sailing on certain business of his Religion with two Brothers of his Order to Warsaw, was, below the town of Piwniczna, in the most evident peril of submersion; and, seeing no human aid, all with one accord said: "By the merits of St. Philip Neri d and Blessed Cunegund, O God, incline unto my aid; O Lord, make haste to help me." And while they thus devoutly prayed, one of them saw St. Philip Neri and Blessed Cunegund promising aid; which they at once had: for the people came out of the town, and saved them from peril. This miracle the above-named Father affixed, depicted on a tablet, in the chapel of St. Neri; and in his ordinances, when he had been provincial, he decreed that every one of his religious passing over water should say each day an Our Father and Hail Mary to St. Cunegund, for the souls of purgatory; which they keep in observance even now.

In the year 1658, of the same Religion the reverend Father Glicerius of All Saints, going with the reverend Father Stanislaus of Jesus and Mary from Podoliniec e for the funeral of a certain virgin to Nowy Sącz, two days before the feast of Blessed Cunegund, were hastening for the night to a village called Podegrodzie, which is distant a quarter of a mile from Old Sącz. The Dunajec had then flooded greatly; testing which on horseback, a safe crossing did not seem possible: to return to the town, on account of the impending dark night, was difficult and dangerous; to pass the night in the field, very hard. When therefore they were deliberating what to do, Father Stanislaus, remembering that four years before, in a like flood, under the invoked protection of Blessed Cunegund, he had happily crossed this river, a great faith and devotion being stirred up in him, said: "My mother and lady, Blessed Cunegund, be to us for aid." Then he ordered the driver to go into the water; which although it was above the wagon, yet safe and unharmed they crossed the most rapid river.

[97] The same reverend Father Glicerius, made superior of the Piarist schools at Podoliniec, The dying, and those laboring in the eyes, are healed; fell into a most grave infirmity; in which, many medicines availing nothing, he always fared worse; and at length on the vigil of the Purification of the Blessed Virgin Mary, from sunrise until sunset, he lay without his senses, without any sign of life. He was bewailed by all the Fathers, and especially by a certain Father who held the place of superior; by whom he was commended, before the image of St. Cunegund affixed in the sacristy there, with many tears and entreaties. Who afterward visited the sick man; said he had been commended to Blessed Cunegund; and straightway the sick man began to recover, and shortly recovered; and came hither to the tomb of St. Cunegund with the one who commended him, to give thanks.

In the year 1659, the noble Andrew Szeliga, public notary of Nowy Sącz, with his wife Anna, laboring gravely in their eyes, for two weeks remained in a dark chamber with the windows closed; at length they commended themselves to Blessed Cunegund; and came hither with one pair of candles; and returned home quite healthy.

In the same year Regina of Szczepanów, and Gregory, cook of the convent of Podoliniec of the Piarist schools, were at the last extremity, fortified with all the Sacraments; but being commended to Lady Cunegund, Regina by her confessor Father Bernard of Jesus and Mary of the Piarist schools, and Gregory by Father Stanislaus of Jesus and Mary, of the same institute, recovered beyond all hope.

[98] likewise by fever, head, teeth, eyes; In the year 1660, Elizabeth Szalewicowa, a citizen's wife of Kraków, afflicted with a threefold infirmity, namely of malignant fever, of the teeth, and of the eyes, after a vow made to St. Cunegund was at once freed from all trouble; and grateful for the benefit she came hither in haste with two sons and one daughter; and confirmed by oath the whole, which she amply set forth.

In the same year the noble John Proszkowski, judge of the castle of Sącz, for various benefits received in many occurrences, offered a silver votive offering to Lady Cunegund.

In the same year John Kroscienski of Strzyżów labored gravely in his head for half a year; his wife Margaret, every manner of curing her husband having been tried, and nothing availing, because she had the Life of Blessed Cunegund, and read many graces and benefits granted by God to various sick at the intercession of this holy Virgin, persuaded her husband to commend himself to the same St. Cunegund: who, persuaded, made a vow of visiting her relics; and straightway fared better: but when he delayed his promise, the evil returned, and troubled him for some weeks; whom, when his pious wife reproached both with the vow made and with ingratitude, he again ratified his promise, and without delay fulfilled it; and recovered his health.

[99] by hemorrhage, etc. From the same place Albert Włodek came together with the said spouses Kroscienski from such a motive. He suffered a flux of blood for two and a half years; whence from weakness he seemed half-alive. At a certain time he came to his above-named neighbor Kroscienski; and found his wife reading the Life of Lady Cunegund: when therefore the pious woman had read various graces done to various persons by the intercession of Blessed Cunegund, he took up a good resolve, that he too in his infirmity should make recourse to the same Saint; which without delay he performed, promising to visit the holy tomb; and the blood too from that time ceased to flow. Whence the man, who before seemed half-alive, was afterward made vigorous, robust, and healthy. But his promise being neglected, he relapsed into a still greater peril of the disease, from which there was no hope of escaping: but Blessed Cunegund, as the most clement patroness of all, appeared to him in sleep, reproaching his ingratitude; yet promising health, if he should salute her tomb; which he did with the Kroscienski spouses: and was made healthy.

In the year 1665, the venerable sister Bogucka, of the Order of St. Clare of the convent of St. Andrew at Kraków, for various graces obtained by the intercession of Blessed Cunegund, out of the labor of her own hands, with the leave of her superiors, sent a votive offering for the adornment of her altar. But Father Ignatius, sacristan of Old Sącz, of the convent of the Conventual Friars Minor of St. Francis, for health recovered by the merits of St. Cunegund, performed his devotions and a Mass at her sacred relics.

[100] Many preserved from plague, and freed from other evils In the year 1666, on the 10th day of April, the subjects of Świniarsko of the bishopric of Kraków, who in the preceding year 1665 had been surrounded by villages infected with the plague, commended themselves to Blessed Cunegund; and, saved by her merits, came to her tomb; performed their devotions, and offered a silver votive offering.

In the same year, after the pestilence was calmed, many nobles, and from various cities, towns, and villages, preserved from the plague by the intercession of St. Cunegund, came hither, and offered their promised votive offerings. With a like devotion there came to the tomb of St. Cunegund this year the reverend Father Alexander Niewiarowski, of the Order of Preachers of the convent of Kraków, who was in the utmost peril of the plague; which he escaped, after he commended himself to Lady Cunegund.

In the same year, on the 10th of May, there came to the tomb of Lady Cunegund the noble Leszczyński, a soldier, with his vow made in necessity. The same performed, from a like motive, the noble Siutecki, his comrade.

The noble Sophia Pruszkowska, governess of Old Sącz, in pains of the feet being consoled by Lady Cunegund, in the year 1666, on the 8th day of November came hither to give thanks.

[101] In the year 1667, there came to the tomb of St. Cunegund from the district of Radom the noble Gabriel Milewski to fulfill his vow, as frenzy, fever, epilepsy, heartache, etc. which he made in his great infirmity, from which no one who knew him hoped that he would escape: for lying under the care and in the house of a physician, he always wished to flee away, and to leap from a high window; as he once would have done, had he not been held back at the window. He saw moreover various phantasms and specters, and (according to the report of men) this infirmity lasted for two years and fourteen weeks. At a certain time, having good reflections and a lucid interval after frequent frenzies and deliriums, there came into his memory very many benefits granted by Lady Cunegund to various persons: for he had her Life printed in quarto: and thus being present to himself, he offered himself to this holy Virgin with a vow to her tomb; and straightway was freed both from the malignant fever, and from the frenzy, and from the falling disease, which he even suffered seven times in one day; and within a few days came to the best health. And all this most distinctly written and subscribed with his own hand he left here.

In the year 1668, the noble Lubowiecka, wife of the judge of the castle of Kraków, for a long time suffered pains of the heart; from which she was freed, after she commended herself to this holy Virgin. In a like affliction the noble Łapczyna found consolation by the merits of St. Cunegund.

In the year 1669, the noble John Skrzetuski was straightway consoled in his infirmity, after he promised himself to the tomb of St. Cunegund with a Mass and a silver votive offering.

Two noble cuirassed soldiers of the royal standard, Kłobuchowski and Morsztyn, going from their winter quarters to the camp, commended their military progress and their life to Lady Cunegund: and after the summer campaign was finished, they purposely came hither for the sake of gratitude, each with a silver votive offering.

was disposing himself for death. But a certain little old citizen's wife, his friend, Agnes Świebodzina, offered him at the tomb of Lady Cunegund so happily that that man, without any treatment, on the third day was made fully healthy. But when he was unmindful of the vow made for him, he fell into a grave infirmity; recognizing no other cause of which than his own ingratitude toward St. Cunegund, he himself devoutly repeated that vow; which done, he recovered, and now came with his votive offering. Of the same, Anna Jaykowa suffered swoons scarcely heard of, even for the space of twenty hours. Being offered by her neighbors at the tomb of Lady Cunegund, she was freed from that evil; but because she neglected to fulfill it, the evil returned. Led by penance for this, at a most fixed time she promised to visit the holy place; and again the evil ceased. She is now here. Of the same, Sophia Gryglowna testified that, lying in a most perilous disease, and fortified with the most holy Sacraments, and as it were in agony, for whom too a shroud was being prepared for the urn, being offered at the tomb of St. Cunegund, as if awakened from sleep, she rose healthy: she came too. Of the same, Sophia Kroscienska, being offered hither by her mother in her grave infirmity, immediately recovered. Others testified that they had received health in their eyes, in their hands, in their feet, and other members, after a vow made to Blessed Cunegund.

[103] Prosperous successes are ascribed to the Blessed one, In the same year the most illustrious Stanislaus Skarszewski, castellan of Wojnicz, committed his affairs of great moment to the protection of Lady Cunegund; and in all things he prospered. Whence he came hither in person, and left a notable silver votive offering with this inscription: "Help us, O God our salvation, by the merits of Blessed Cunegund: as you have now most clemently done. Stanislaus Skarszewski, 1670."

Likewise the noble Bobowski, and the noble Jomicki, who came hither with their votive offerings, testified that they had experienced the patronage of Lady Cunegund in their necessities.

The noble Barbara Iworzyanska, offered to Lady Cunegund in a great infirmity, recovered her health, and brought hither a silver votive offering.

The notable Valentine Gliński, a citizen of Kraków, who recovered from a great infirmity after a vow made to Blessed Cunegund, came hither in person, and offered a silver plate. Likewise Albert Smolkovic, a citizen also of Kraków, did the same for health recovered.

The most illustrious Lubomirska, palatine's wife of Kraków, in a long expectation of a son being consoled through the intercession of Blessed Cunegund, visited this holy place with her born son; and gave a silver lamp to the relics of this holy Virgin.

The noble lady Lipska, governess of Old Sącz, who in her weak state of health could not be made better by the prescriptions of the physicians, obtained good health from the intercession of Lady Cunegund.

A magnificent Hungarian palatine's wife came with zeal to this holy place, giving thanks for many benefits obtained from God by the intercession of Lady Cunegund, and left a votive offering.

The magnificent Czarnecki of Czariów, and colonel of the royal standard of cuirassiers, obtained happy warlike successes by the intercession of Blessed Cunegund, to whom he commended himself, and left a votive offering.

[104] In the year 1674, the noble Prazmowski, governor at Wiśnicz, and various healings in a grave infirmity despaired of by the physicians, and forewarned of near death, beyond human hope, when he vowed himself to Blessed Cunegund, was made healthy; which not once did he here attest with a votive offering brought, but as long as he lived every year sent an offering hither.

The palatine of Hungary, named Wesselényi, for some years suffered most grave pains in his feet; being offered to Lady Cunegund, he was made free from the pains, and came hither with a votive offering for the sake of gratitude.

From Hungary, the wife of the noble Sigismund Holo, an imperial commissary, of the house of Ossolinski, most noble in Poland, in a grave infirmity felt no relief from the care of the physicians; but after she was offered at the tomb of Blessed Cunegund, she straightway recovered.

The noble Konarska frequently suffered pains of the heart; but after she fled to Blessed Cunegund, she remained freed from them.

In the year 1674, the noble Griselda Tęgoborska came with zeal to the tomb of Blessed Cunegund, to pay due gratitude for past graces obtained by her intercession from God, and to commend her future occurrences.

The noble Thomas Jomicki offered to Blessed Cunegund his foot, broken and badly treated by a surgeon; by whose grace he obtained it most healthy and most straight. Hence he affixed a silver foot too at her tomb.

The noble Teresa Krosowska in a painful affliction of the heart being consoled by Blessed Cunegund. Whence she came hither with a Mass and a silver heart.

The noble Kozicki, centurion of the citadel of Kraków, in a grave infirmity being consoled by Blessed Cunegund, for the sake of a grateful mind gave a silver votive offering.

[105] The noble Simon Kurdwanowski, for health sought and obtained by the merits of Blessed Cunegund, offered a silver votive offering. and other benefits; Likewise did the noble Stephen Stronski, and one soldier, who from Tartar captivity, after a vow made to St. Cunegund, was made free.

The reverend John Miklayski, parish priest at Lubowla, when the plica tormented him in all his members, and no medicines availed, fled to Lady Cunegund: straightway he was freed from the evil, and offered a votive offering.

The noble lady Elizabeth Pisarska, often suffering pains of the heart, proposed a devotion to Lady Cunegund, and was freed from the pressure of the heart; being present here she offered a silver heart.

One man of Nowy Sącz, blind, when he had commended himself to Blessed Cunegund, was illuminated; whence, present here, he left silver eyes.

A prelate of great preeminence, regent of the realm, Christopher Taranowski, laboring gravely in his eyes, after a vow to Blessed Cunegund had most healthy eyes: he was here, and offered silver eyes.

In the year 1680, Martin Jurkowski, administrator of the goods of the nuns, in a grave paroxysm fled to St. Cunegund; and was made healthy.

The noble Hedwig Straczycka, aching in both feet, and bearing it most troublesomely day and night and long in bed, by the counsel of pious men invoked St. Cunegund; and was made healthy.

The noble Hedwig Luczyczka, being infirm, ordered herself to be carried to St. Cunegund: she returned home healthy.

In the year 1683, Helena Kalmanczaria, a Hungarian of Kosice, came into Poland on account of the inroads of the Turks, suffering pains of the heart, against which no human remedies helped; until she made recourse to St. Cunegund, she was most afflicted; afterward healthy; and, present here, she offered a silver heart.

[106] [nay, even a happy expedition against the Turk to Vienna of Austria; which was the occasion of urging her canonization.] All these graces of God obtained through the intercession of Blessed Cunegund is confirmed by the expedition, known to the whole world, of the most serene John the Third, king of Poland, against the power of the Turks, gathered before Vienna of Austria from almost all Asia and Africa for the destruction of Christendom. This pious king, before the expedition, at Kraków specially entreated the Lord of hosts, in whose hands are all the rights of kingdoms, dominions, and victories, the most holy Mother of God, Virgin, Queen of heaven and earth, and the holy patrons of Poland, throughout all the churches, especially those in which the relics of Polish Saints exist: and because he could not then visit the venerable tomb of Blessed Cunegund, he venerated it with his vows sent. And on his return, after the victory, not he alone, but also the most serene queen, and the whole royal house, princes, and magnates spiritual and secular, very many venerated St. Cunegund, giving thanks for the divine aid implored for them. And when from before Vienna the aforesaid most serene king had written to the then most holy Innocent XI, Supreme Pontiff, concerning the victory obtained, and had sent the Mohammedan standard for everlasting memory to the Vatican Basilica of St. Peter, he commended the canonization of Blessed Cunegund to the grace of the most holy Lord; and in the reply he obtained from the Pontiff the promise of the necessary dispatches for this cause shortly; the report of which the most serene king himself made to all the nuns gathered on the fourth Sunday of Advent in the year 1688 f.

Returning from the aforesaid expedition, very many colonels, cavalry-captains, and other officers turned aside hither to give thanks to St. Cunegund for the life preserved to them, to whom they had specially commended it after God.

ANNOTATIONS.

CHAPTER X.

The third process in the cause of Blessed Cunegund; the Roman decrees for her cult and Office; and new miracles in the meanwhile.

In the year 1684, on the 19th of January, the very reverend Father Valerian Gutowski, doctor of sacred theology, of the convent of Kraków of the Order of the Conventual Friars Minor of St. Francis, A Roman commission for a new process concerning the excepted case Father of the province, procurator of the religious and God-dedicated virgins, the principals, of Catherine Zelinska, abbess of the whole convent of the nuns at Old Sącz of the Order of St. Clare, before the very illustrious and most reverend lord Nicholas Oborski, by the grace of God and of the Apostolic See bishop of Laodicea, suffragan, scholastic, vicar in spirituals, and official general of Kraków, and as delegated judge and Apostolic commissary by the most holy Lord Innocent XI and the sacred Congregation of Rites, presented and produced the remissorial and compulsorial letters, for drawing up a new particular process in the city and diocese of Kraków concerning the cult from time immemorial exhibited to the servant of God Cunegund, duchess and queen of Poland, and excepted from the case decreed by the decrees of holy memory Pope Urban VIII, issued in the Congregation of the most holy Inquisition concerning non-cult, dispatched in a roll a closed and sealed, to the person of the most illustrious and most reverend lord John Małachowski, bishop of Kraków, or, he being hindered, to the person of the aforesaid lord Nicholas Oborski,

suffragan of Kraków.

[108] With which a man of unbroken and untiring spirit, of great piety, and practiced and experienced in conducting such matters (namely in forming processes concerning the life, sanctity, and miracles of the Blessed Simon of Lipnica b of the Order of Minors of the Observance, from the decrees of Urban VIII concerning non-cult, Stanislaus Kostka c of the Society of Jesus, Salome d queen of Halicz of the Order of St. Clare, John Cantius e, doctor of the University of Kraków, Vincent Kadłubek f, first bishop of Kraków, then professed of the Cistercian Order at Andrzejów), straightway in the same year, on the 21st of February, began the said process, and in the following days and months at Old Sącz, Kraków, Nowy Korczyn, Bochnia, Wieliczka g by himself, and at Poznań h through his subdelegate, namely the very illustrious and most reverend lord Jerome Wierzbowski, bishop of Fez, suffragan of Poznań, formed it in twenty-three sessions, carried it through, and in the year 1685, on the 23rd day of March, determined it, and definitively pronounced sentence, that it had been fully and sufficiently established that cult had been exhibited to the said servant of God Cunegund, duchess and queen of Poland, from a hundred and fifty and more years (for in this the process to be formed had been enjoined), and that before the mentioned decrees of Pope Urban VIII, and that it was at present exhibited and daily increased with the knowledge and toleration of the Ordinaries of Kraków: and therefore that the present cause was within the case excepted from the aforesaid decrees of happy memory Urban the Eighth concerning non-cult, issued in the most holy Inquisition; and therefore he declared that in a cause of this kind the aforesaid decrees had in no way been contravened, but that they had been and were sufficiently obeyed i.

[109] happily concluded, and destined for Rome in the year 1687. This was the definitive sentence of the aforenamed most reverend suffragan of Kraków. But the process itself, the documents, the writings, the trustworthy authors, recounting the sanctity of the said servant of God Cunegund, her heroic virtues, works of mercy and charity, miracles and graces, and the other authentic things pertaining to the cause, the revisions, the inquisitions, he read through, collated, and subscribed with his own hand, and confirmed with his seal, in the year of the Lord 1687, on the 15th day of January at Kraków, in the chapel of St. Mary Magdalene, in the street of the canons. Which process was then sent and carried to Rome to the Congregation of Rites through the reverend Father Albert Karwacki, of the Order of the Conventual Friars Minor of St. Francis k.

[110] In the meanwhile a withered hand and a lethal disease are healed, In the year 1685, on the 16th of January, the magnificent Christina Dębska, laboring in her hand, which was withering, and was now in the near state of total withering; when the physicians could avail nothing; both terror and pain gave the right counsel of having recourse to Blessed Cunegund: after which recourse she was restored to her former health; and she in memory offered a silver hand.

In the same year, the noble Anna Zaleyska, wife of a man who was a councilman of Kraków, lying in bed for a year and a half, abandoned by the physicians, drew out the last days of her life; who, offered to Blessed Cunegund, consoled her afflicted husband and son with health recovered: who, grateful for the benefit, both she and they being present, offered at the tomb of Lady Cunegund a silver tablet, notable in weight and size, with the following inscription:

"To God, the everlasting fountain of mercies and miracles, who through the intercession of Blessed Cunegund, once queen of Poland, now in the heavenly kingdom patroness of the afflicted, freed the notable Anna Cecilia Zaleyska, a disease for a whole year and a half wearing away the strength of her body and surpassing all care of human remedies; the noble and notable John Zaleyski, proconsul of Kraków, for his most worthy consort, and the noble Sigismund John his son for his most beloved mother, and the healed matron herself for herself, suppliants, hang up immortal thanks, which they give in both worlds, by this slight and humble token. In the year of salvation 1685, on the 20th day of May."

[111] In the same year the noble virgin Dorothy Moszczynska, and several others daughter of the governor of the citadel of Lubowla, for health recovered offered a silver votive offering.

In the same year the noble Korytniai from Hungary, coming hither in person, for health recovered gave a silver votive offering.

In the year 1686, the noble Andrew Rozwadowski, for health recovered, offered to Blessed Cunegund a silver chalice with a paten.

In the same year a religious virgin, a Dominican from the monastery of St. Mary ad Nives at Kraków, for health recovered, with the leave of her superiors, sent hither a silver votive offering.

In the same year the noble lady Skurska offered to Blessed Cunegund a silver votive offering for health obtained.

In the same year, on the 13th of June, the lady Misiewiczowa, a citizen's wife of Kraków, for health of the eyes recovered offered to Blessed Cunegund a silver votive offering on which eyes were engraved.

In the year 1687, the noble Marianna Leszczynska, made blind in advanced age, after a vow made to Blessed Cunegund recovered her sight, and offered a silver votive offering on which eyes were engraved.

A certain citizen offered a silver foot for a foot made healthy. In the same year for a like benefit lady Cyrusowa gave a silver foot.

The noble Helena Poniatowska, in various afflictions and necessities having experienced consolation and aid by the merits of Lady Cunegund, gave a silver votive offering at her tomb.

In the same year Sophia Rzarzowska, governess of the goods of the convent of the nuns of Old Sącz, suffering oppressions of the heart, after a Mass celebrated to her intention at the relics of St. Cunegund, being freed from the evil, offered a silver heart.

[112] In the same year the reverend Stanislaus Juraszewski, chaplain of the nuns at Old Sącz, of every kind. celebrated a Mass for a grave pain of the feet; and being freed from the pain, offered a silver foot.

In the same year, on the 10th day of June, the organ-player of Słopnice visited the tomb of St. Cunegund by vow, for health recovered; and offered a silver tablet.

The venerable virgin Salome Lucka, a religious of St. Clare, of the convent of St. Andrew at Kraków, with the leave of her superiors had proceeded to the hot waters of Druzbaki for the relief of her weakness. On her return she came for the sake of visiting the relics of Blessed Cunegund to the monastery of Old Sącz, and fell into a great and desperate infirmity for three weeks; and when she could not be cured, she offered herself to Blessed Cunegund; and was made healthy.

The most illustrious virgin Constance Fredrowna, daughter of the castellan of Czerniechów, dwelling in the monastery, suffered an infirmity in the natural defect of women; and when the physicians could not help, she made recourse to Blessed Cunegund; and was made healthy.

The noble lady Młocka of Krużlowa, lying with a perilous sickness, sent for a Mass at the altar of Lady Cunegund with an offering; before the messenger returned, she was made healthy; which afterward, present here, she acknowledged.

The noble Andrew Lipski, many times consoled by St. Cunegund in the infirmity of his advanced age and in other occurrences, discharged his vows here.

The noble Agnes Tomicka, in various paroxysms fleeing to the intercession of Blessed Cunegund as to a sure remedy, for many benefits experienced presented herself with a Mass and a silver votive offering.

The noble Pogorzelski, in a grave infirmity, promised himself to the tomb of Lady Cunegund with a Mass; and recovered; and afterward fulfilled his vow.

John Szablikowic, advocate of Old Sącz, suffering daily weaknesses and various paroxysms, being freed from all by the intercession of Lady Cunegund, discharged his vows at her tomb.

[113] A Roman decree for the cult and title of the Blessed one in the year 1690, In the year 1690, by the great instances of the most serene John the Third, king of Poland, and the most serene Maria Casimira, queen likewise of Poland; by the repeated prayers of the spiritual and secular senate, and of the equestrian order, and of the whole commonwealth, supplicatory letters being sent; by the untiring solicitation of the reverend Father Adrian Skrzetuski, of the Order of the Conventual Friars Minor of St. Francis, then dwelling at Rome, afterward provincial of the province of Poland of his Order, and now named for the bishopric of Bacău; and by the diligent care of the reverend Father Balthasar Milatius of Naro, regent of the College of St. Bonaventure of the Conventual Minors of St. Francis in the City, and promoter of the cause of the beatification of Blessed Cunegund: by the valorous authority of the most eminent protector of the kingdom of Poland, and protector of the Order of Conventual Minors, John Casimir Denhoff, a Pole, and Lawrence de Laurea Brancati, of the Order of the Conventual Friars Minor of St. Francis, Cardinals of the Holy Roman Church, the Congregation of Rites approved the decree of the very illustrious and most reverend lord Nicholas Oborski, suffragan of Kraków and Apostolic commissary in the cause of the beatification of Blessed Cunegund, in the year as above, on the 10th day of June, and granted the title of Blessed to the spouse of Christ Cunegund.

[114] and her Office and feast on the 24th of July. What is read of St. Stanislaus, bishop of Kraków and martyr, in the lessons of the second nocturn of his Octave, namely, "The Lord blessed the latter end of Stanislaus more than his beginning," is verified of Blessed Cunegund: for three hundred ninety-eight l years passed from the happy death of the servant of God until her beatification, on account of the negligence of those to whom it pertained, and the remiss promotion. But afterward the most clement God compensated for this, when in the same year both his servant Cunegund obtained the title of Blessed, and an Office with a Mass from the Common of Virgins for the day of her solemnity, the 24th of July, was granted for all the religious and nuns of the Conventual Order, and the whole clergy of the kingdom of Poland, both secular and regular of both sexes, under a semi-double rite. When the report of which grant had been made to the most holy Lord Pope Alexander the Eighth, his Holiness not only approved the judgment of the sacred congregation, but even enlarged and extended the grace through the whole Seraphic Order of both sexes, and ordered the decree to be issued and dispatched on the 17th day of the month of December in the year 1690.

[115] By divine disposition I judge it to have been done, to manifest the excellence of the merits of his servant Blessed Cunegund, [Before the solemnity of the beatification, half the nuns being sick, they suddenly recover.] that before her first solemnity, which among the nuns of Sącz was celebrated throughout the whole Octave, half the nuns were afflicted with various kinds of disease, and very many, confined to bed, could not frequent the choir. The soon-impending time of the first solemnity of Blessed Cunegund, and the dog-days, did not permit them to take medicine; and the abbess grieved very much that so holy and so long-awaited a transaction, and one desired with the great vows of all, could not be adorned in the church and in the choir, and helped in the preparations, by those lying sick. And so, when for lifting up so many nuns from their various infirmities human aids had failed, the venerable abbess, a common prayer being instituted for the sick at the relics of St. Cunegund, appealed to the heavenly physician. This pious intention of the devout abbess succeeded well: for at the private leading-out of the image and relics of Blessed Cunegund from her monastery to the parish church—from which afterward there was a solemn introduction of the same into her own church—all and each of the nuns who were lying sick rose from their beds to the gate; they accompanied these sacred image and relics, and as by the grace of God on the next day for the reception of them they were healthy, and throughout the whole Octave remained unharmed; so afterward, though wearied by no small nor short devotions,

they suffered no relapse.

[116] The following case increased the pomp of this said solemnity. [The suffragan of Kraków, excusing himself from celebrating this solemnity, is seized with disease:] There had come hither the very illustrious and most reverend lord Stanislaus Szembek, suffragan of Kraków, afterward archbishop of Gniezno, and primate of the realm, to administer the sacrament of Confirmation to the submontane m people, whom the missionary Fathers were catechizing: he came down also first to the church, and afterward to the religious grilles of the nuns; whom the abbess received with all submission, and invited for the solemnity impending after some days: but, thanks being given for all humanity and honor, the good prelate begged the abbess not to reckon it a fault in him that he could not satisfy her desires, having a most urgent cause of proceeding elsewhere. With mortified heart the abbess accepted the prelate's excuse; but perhaps not holy Cunegund: for at that very moment he was so seized with a grave internal pain of the bowels, and destitute of all strength, that he was believed scarcely able to survive three days. One of the courtiers was sent to Kraków to bring a physician as soon as possible; but when the disease grew strong, the good prelate, fearing for himself, and not hoping that a physician would come in time, thought of the disposition of his soul, and ordered the abbess to be asked to pray to St. Cunegund, promising, if he should recover, both to serve the solemnity of Lady Cunegund, and to have a special devotion to her all his life.

[117] but his purpose being soon changed, he is suddenly healed. The venerable abbess was not wanting to his just desires: for during a Mass celebrated for that sick man at the relics of St. Cunegund, she instituted a common prayer of all the religious; after which was finished, without any treatment the most reverend suffragan rose healthy, and with swift course cheerfully saluted the arriving physician; nor did he wish to take anything from him of the medicines brought: and thus he assisted pontifically at the solemn introduction of the relics of St. Cunegund, and sang a solemn Mass. Afterward, mindful of the benefit, he sent a most rich veil to be placed beneath her sacred relics, and a silver tablet, large enough and gilded, with the following inscription:

"The most illustrious and most reverend lord Stanislaus of Słupów Szembek, by the grace of God and of the Apostolic See bishop of Dionysia, suffragan and official general of Kraków, hangs up this votive tablet to the virgin Blessed Cunegund, in thanksgiving for his health recovered by her prayers, in the year of the Lord 1691, on the 20th day of October."

ANNOTATIONS.

CHAPTER XI.

The miracles that followed the solemnity of the beatification.

An eight-year-old noble girl, Salome, only daughter of lady Anna Nowoszycka of Krościenko, seized with a fever, Fevers, pains of hand and foot are healed. which she suffered for three weeks, was so attenuated that only bones and sinews appeared in her; and she could now scarcely retain her breath. There came then by chance Fathers of the Society of Jesus, who were disposing that girl, now about to die, for the way of eternity. But the mother, too afflicted, having this only child, being beyond hope of another, when she believed all human remedies desperate, made recourse to heavenly aid: she sent for a sacred Mass to be celebrated at the relics of Lady Cunegund, and earnestly asked the nuns for pious prayers. A wonderful thing! At that very hour in which the Mass was said, the girl was made free from all affliction; and shortly came to her former plumpness.

The noble Teresa Koczanska of Tylmanowa suffered most acute pains in her hand for a long time, and sometimes even to madness. She was persuaded by friends to make recourse to Blessed Cunegund: which she, receiving with a grateful mind, most heartily sighed to the Saint; in which instant all the pains ceased. For the benefit she visited her sacred relics, and offered a silver hand.

The noble Moyski, wounded in his foot, and by the surgeon, in place of healing, brought into peril of death through gangrene, when he despaired of it, offered himself to St. Cunegund: and without human remedy his foot was made healthy. Whence shortly he went on foot to her sepulcher, and gave a silver foot.

[119] John Jasienski, councilman of Nowy Sącz, in great afflictions and tribulations had placed all his hope in the protection of Lady Cunegund. Consolation restored to the sad, comeliness to the deformed, health to the sick. As shortly he obtained from God through her intercession in all things consolation and relief; grateful for the benefit, with all his domestics he visited her sacred tomb, and gave a silver votive offering.

A certain person, having from a bad infirmity her whole face deformed to the nausea of beholders, humbly vowed herself to St. Cunegund; and by her suffrages, without any treatment, received her former comeliness: grateful for the benefit she offered a silver face.

A certain woman of Biecz, on account of most grave pains of the teeth, was frequently delirious: the more remedies she applied to calm the pain, the greater torments she endured: now she was even weary of life. At a certain time, by an almost divine motion, she promised to visit the relics of St. Cunegund; and soon the pain ceased. Mindful of the grace, she was present here, and offered a silver plate on which teeth were engraved.

In the year 1695, Casimir Podwysocki, councilman of Old Sącz, within the Octave of Corpus Christi, was injured in the hand by someone incautiously discharging his gun during the time of the procession with the Most Holy Sacrament: the surgeon, in place of healing, brought gangrene into his hand; and now it had to be cut off; but the sufferer made recourse to St. Cunegund; vowed certain devotions to her sacred relics, and escaped all peril: for the hand was healed of itself.

[120] The Blessed one averts blindness and unknown diseases, In the year 1696, Matthew Woytovic, of Old Sącz, in his youth labored greatly in his eyes; whence blindness in more advanced age was foreboded to him by many: terrified by which assertion, he promised to give a silver votive offering at the tomb of St. Cunegund when he should come to some station. After some years, being made a secular priest, he had no memory of the vow promised, until he began to go blind: in which peril, accusing himself of ingratitude and infidelity, he ordered the aforesaid votive offering to be made; which before it was finished, he himself obtained entire health of his eyes. Then he offered the votive offering, and himself with his own hand described the benefit in the book of miracles.

A certain poor craftsman at Kraków was made blind; and thus remained a whole year: afterward persuaded by friends, he made a vow of visiting the tomb of St. Cunegund; and being straightway consoled, this he himself, present here, acknowledged under oath.

Elizabeth Golkowska, laboring under an unknown disease: for some said she was bewitched, some possessed, some infected with the plica. Whence she could not have a fitting medicine; and she was tortured with most grave pains. At a certain time in sleep Blessed Cunegund appeared to her, promising health, if she should be devout to her. She promised, and without any medicine recovered; and came hither healthy within a few days. In the year 1698.

In the same year, Hedwig Wolska, whose infirmity the women could not recognize, endured the peril both of herself and of the fetus with which she was pregnant: she was persuaded by the midwives to save her own life by abortion; but she, choosing rather to die in the body than that the infant should perish in the soul, commended herself to the divine will. This good woman suffered much: for neither lying nor sitting was she free from pains. When she was disposing herself for death, there came the pious thought of fleeing to St. Cunegund; which instinct she followed, and soon remained without pains, and in due time gave birth to a healthy son.

[121] In the year 1700, Anna Pniowska, a noble matron, in a grave pain of the eyes made a vow to St. Cunegund; likewise pains of the eyes, epilepsy, plunderings, and straightway was consoled. In a like affliction the noble Helena Panigtowska came to the tomb of St. Cunegund; and received the grace of health.

In the same year, on the 4th of October, the noble lady Wiernkowa came hither with her nursing infant; whom, when he suffered the falling disease, she offered at the tomb of St. Cunegund; and he was made healthy.

The most illustrious castellan of Vilnius, who confesses that by the merits of Lady Cunegund he rose from a grave infirmity, sent hither a silver votive offering.

And not only strangers, but also domestics, nay even the daughters in Christ of Blessed Cunegund, glory in her protection. God had permitted, especially in these times, in punishment of our sins, many nations, and those various and rapacious, to come into his inheritance; and then it was true to say that: "The enemy has put forth his hand to all her desirable things." Thus it was done here through the Swedes, Muscovites, Cossacks, and others. They plundered

all the goods of the nuns, whoever wished; they incessantly extorted contributions; and moreover threatened to despoil the church and to enter the monastery of the nuns; otherwise threatening the utmost ruin in the villages. Hence the afflicted abbess made recourse to the aid of St. Cunegund; and happily: for while the nuns poured out prayers at the relics of their holy Mother, the enemy, who was meditating violent counsels, a terror from heaven being sent into him, was routed; and thus the monastery was saved from confusion, and the goods from ruin.

[122] In the same year a grave plague raged at Old Sącz and round about, and plague from her people, by which many of the ecclesiastics, secular and regular, of the nobles, city-dwellers, townsfolk, and villagers perished. The abbess of the monastery, wishing to save herself and her sisters, led away half of them (her superiors permitting this to her) with her to the estates; and left half in the cloister, lest the church should be silent, a rule being prescribed for caution. But when the servants, remaining in the courtyard of the convent outside the enclosure, were more rashly confident than prudently cautious, and had run freely through the infected town, they were shortly infected with the plague, and two of them, who were daily at the grilles in service, suddenly died. This case terrified the nuns not a little, nor was the fear irrational: for some of them were sick, showing signs of infection, yet none died, by the prayers of Blessed Cunegund.

[123] The noble Anthony Kamocki, whose sister-german was the religious Anna Kamocka, and this again, with the leave of the superiors took his sister with two nuns to his estates; but because he had other estates not far from Bochnia, he was wont to go to them for the sake of economic disposition; where, the plague being contracted, he returned to the nuns; and on the third day made sick, on the sixth died. The nuns, who thought of no such thing, and assisted the sick and dying man, were at first, after the recognition of the signs of the plague, dismayed at the manifest peril. They themselves, now in peril, withdrew, going on foot, all things left behind, to a village of the convent; where too some nuns remained, to whom, associated, they remained together, until those, having received notice of the death by plague of the lord Kamocki, relegated them. In which separation the aforesaid religious Kamocka was filled with pestilential signs; and knowing no other manner of saving herself than recourse to St. Cunegund; prostrate to the earth before her, with weeping she prayed, providing not so much for her own as for the other sisters' safety. The peril was then great: for at Wronowice, where the aforesaid lord Kamocki had then died, of his domestics all, except two infants, died; and the religious Kamocka herself lay gravely sick. When therefore all the nuns at Strzeszyce, where this was, remaining in peril, without intermission cried out to St. Cunegund, they were made possessed of their vows; for none of them died, and no one from the village infected himself from them.

[124] and a third time; Lady Cunegund did no less another miracle in saving her daughters from the plague. The noble Sigismund Siemienski, who had his daughter in the same convent, still a novice, and his sister-german, now professed, took them to himself with a certain third one: the governor of the goods or administrator of lord Siemienski conveyed them. Scarcely had they come thither, when, behold, from that infected administrator, men both in the court and in the village were infected and died, and fell like cattle. But when lord Siemienski inquired whence the infection had come, the administrator, wishing to justify himself, affirmed that the nuns had brought the plague. The noble Siemienski, with his lady, wishing to save himself, departed to other estates, the nuns being rebuked, and left without any convenience. The innocent nuns suffered much from those people, enduring peril from the plague and from hunger. Their one relief was hope in St. Cunegund, to whom they continually prayed, by whose merits certainly all were healthy, feeling not the least pain of the head. That administrator, however, did not escape the just penalties of the divine vengeance; who before his very death-agony recalled the feigned calumny against the nuns; and accused himself, that, led by avarice, he had bought certain wares from infected merchants; and thus had infected himself and the whole village. Thus St. Cunegund both provided nourishment for her daughters through benefactors, and vindicated their innocence, and manifested her piety: for some trustworthy persons testified that they even saw a light over those nuns, while they prayed.

[125] likewise she averts the same from several other places. When therefore this stroke of God's wrath raged in Old and New Sącz, in Podegrodzie, Stronie, Przyszowa, Mokra, and other neighboring villages; and the people from these and other places came frequently and mingled together to the church of Lukowica for devotion; its pastor, the reverend Michael Bocheński, canon of Sącz, desiring all his parishioners healthy and safe, admonished them to flee under the protection of the most holy Mother of God, and to commend themselves to St. Cunegund: with which they assenting, he made a vow from the pulpit to visit the tomb of St. Cunegund in a solemn procession, when the plague should cease. Nor was their piety in vain: for through the six months in which the plague lasted, no one in the whole parish was sick: ascribing this therefore to the intercession of this holy Virgin, that reverend parish priest carried a solemn silver votive offering in a most numerous procession to her sepulcher, in the following year on the first Sunday after the feast of St. Margaret.

The parish of Chomranice likewise, for avoiding the plague, chose St. Cunegund for its patroness, promising to ascribe its safety, after God and the most blessed Virgin Mary, to none but this blessed Virgin, being in great peril from the neighbors round about infected with the plague, and to render solemn thanksgivings with a procession in its church; as it afterward did, and offered a silver votive offering, not frustrated in its hope.

The same gratitude to St. Cunegund was rendered by the reverend Casimir Mrozkowic, parish priest at Kamień, for a like preservation in the plague. The same did John Szablikowic, advocate of Old Sącz, when he had been with his consort in great peril of the pestilence; and he offered a silver votive offering for the sake of a grateful mind. The same then suffered a great pain of the feet; but after he commended himself to St. Cunegund, the pain ceased.

[126] In the year 1714, on the 16th of May, there came to the tomb of St. Cunegund the noble Sophia Gabonska, She takes away a pain of the eyes, and dropsy. of Nieprześnia, testifying that she, eleven or more or less years before, from aching eyes could see little; and for six years remained in that affliction, procuring various medicines at great expense without any effect or diminution of the pain. After a long time, remembering her kinswoman, a religious at Old Sącz, she announced to her her so long infirmity; from whom she received a reply, in which that religious narrated many graces and benefits done by God, by the merits of Blessed Cunegund, to those who flee to her. By this motive the noble Gabonska commended herself to St. Cunegund; and straightway the pain of the eyes, without any natural remedy, ceased.

The same lady Gabonska added that her one-year-old infant was seized with a great dropsy. She, asking a physician what she ought to do against that affliction, the physician answered that no remedy remained for helping the infant. Then she, mindful of the benefit of St. Cunegund experienced in herself, commended her son to the same holy Virgin, promising him, when he should be healthy, to the tomb. Which done, the infant wonderfully was freed from that affliction, which vanished as it were imperceptibly. But when she was planning a journey to fulfill her vow, she resolved on the journey alone, fearing lest something new should befall the infant. When therefore she thus determined the matter, behold, the infant was made perilously sick: which the mother noticing, again directed her vows to St. Cunegund, wishing to go to her tomb with the infant, even if she should know the infant about to die on the way. The infant, forthwith made healthy, she conveyed to Old Sącz; offered him healthy to St. Cunegund, and carried him back home healthy. This lady asked that these benefits granted to her be noted down for the greater glory of God and the cult of St. Cunegund.

[127] The above-named, of good memory, the very reverend lord Martin Frankowic, doctor of philosophy, The Blessed one preserves the writer of her Life from plague and paralysis custos of the collegiate of Sącz, author of the Life of Blessed Cunegund printed in the Polish tongue in folio, from which these miracles are translated into Latin, now speaks of himself; that it is not permitted him to keep silent the many goods, gifts, and graces of God which Blessed Cunegund obtained for him while he was in her service, making him capable and fit for the drawing up of the last process for her beatification. To the protection of this holy Virgin the aforesaid very reverend lord ascribes his health, his honor and substance, his protection, and his very life. For when the plague raged in both Sącz towns, and the neighboring places round about were infected, the protection of Lady Cunegund, to whom he immediately at the beginning of the plague commended himself and his domestics, not only preserved him from the great wrath of God, especially among the incautious household of the house; but also preserved himself, his domestics, and his subjects from all suspicion of plague.

The same author of the work recounts a still greater benefit done to him by this Saint; when in the year 1712 he had been touched with paralysis, and had lost first his speech, then the use of his right hand, and had thus lain for some days, although under the great care of a physician; yet without hope of recovery and of the use of his hand he was. But after the community of the nuns had made their prayers at a Mass celebrated for him, and had commended him to their holy Mother, to whom too he himself had promised to come with a Mass, straightway he began to speak, and to move his hand, afterward to write, to satisfy the office of preacher, and to sing Masses.

[128] [and from the peril of submersion, from dimness of sight, and from a deadly dysentery.] The same says that in the year immediately following, on the feast of Sts. Philip and James, in the Dunajec river, when the driver had gone astray, he was saved from submersion by the aid of Lady Cunegund.

The same relates that some years before, writing continually by night beside a candle, he failed and grew dim in his enfeebled sight; but when he commended himself to holy Cunegund, he remained consoled in the clearness of his sight.

In the year 1704 too, he says that he suffered a bloody diarrhea which no medicines could heal: for some weeks therefore he was thus afflicted; and greatly weakened, he had no hope of life. But when a Mass had been celebrated for him at the relics of St. Cunegund, he was restored to his former health.

He concludes therefore (these are his following words): "Plainly with Tobit I can say that the intercession of the servant of God so protected me in all necessities, difficulties, and adversities,

helped and defended me, that I am filled with all good things through her." Here end the miracles of Blessed Cunegund written down at Old Sącz in the monastery of her nuns.

ANNOTATIONS.

* or 1714?

CHAPTER XII.

Miracles wrought at St. Nicholas near Korczyn, from the Life of the Blessed one published in Polish.

John Długosz in the Life of Blessed Cunegund a made mention of a certain little church or chapel, of the title of St. Nicholas, bishop and confessor, not far from the river called Nida, [The chapel of St. Nicholas, once made illustrious by the prayers of the Blessed one, now by miracles, with a neighboring well:] below Nowy Korczyn: and of a neighboring little well, named St. Cunegund's b. This little church, because it is in the open field, therefore St. Cunegund gladly frequented it, remote from men, as it were a desert, and in it received unwonted divine graces; such as the spirit of contemplation and ecstasies, the fervor of prayer, a flow of tears, and the gift of perpetual chastity obtained, and many other heavenly gifts. To this little church, when it was closed, the angels opened the doors for her; and returning from it after prayer, day now come, she was overshadowed by a bright cloud, lest she should be seen by men. From this church therefore, three furlongs distant, is the little well named St. Cunegund's (this is distinct from that which is at Old Sącz), to which not only from neighboring but even from remote places come men of every state and condition afflicted with various diseases, and with water from it, sacramental confession and communion in the said little church going before, they are cured; which water too is carried to distant parts of Poland for medicine. And this is attested by innumerable wax votive offerings, which are turned into candles for the use of the aforesaid little church; there are also silver tablets, very many of which were carried off from the little church by robbers. But the miracles which will be set below the very reverend lord Bartholomew Jodłowski, doctor of sacred Theology and of both laws, dean of Lublin, provost of Nowy Korczyn, parish priest of Czarnocin, wrote down with his own hand; and, proved and sworn, consigned them during the time of the process of the canonization of Blessed Cunegund to the promoter. And these too the author of the Life of Blessed Cunegund, printed in the Polish language, set forth in type at the end of the same Life in such order.

[130] First, in the aforesaid little church of St. Nicholas, on a tablet is this writing: for there blindness and a malignant fever were suddenly driven off, "In the year 1672, on the 23rd day of June, a certain Blaise Celei of Radgoszcz, blind so that he could distinguish neither day nor night; he came to the parish church of Nowy Korczyn, and asked for a confessor; who, confession being made, heard a Mass in the little church of St. Nicholas, and there communicated; then went to the little well of Blessed Cunegund; and straightway received the light of his eyes. This miracle was written in the parish church of Nowy Korczyn, many witnesses being present."

Likewise Agnes, widow after her late husband Stanislaus Węgies, a citizen of Nowy Korczyn, had a son who in a grave infirmity had lost his sight; and in that blindness was for three months. By the counsel of the priest of Nowy Korczyn she carried him to the little well of Blessed Cunegund: which priest washed him in that water from the little well, and returned him to his mother: who straightway on the morrow received his sight; and the mother presented him straightway in the parish church, and the miracle was noted.

Likewise a maidservant of the noble Helena Makowska, a most devout widow, in a malignant fever her senses lost, lay for seven days like a corpse in bed, taking no food; on the eighth day, as if awakened from sleep, she asked for water from the little well of the said St. Cunegund: which her lady denied her, fearing lest she should fall into a greater paroxysm. But when the sick woman did not cease to ask, affirming that health would certainly come to her from that water, she permitted her to drink a little of it; which taken, she began terribly to sweat, afterward to sleep; after a sleep of some hours, she rose healthy, as if she had never been sick.

[131] and an ulcer, and a pain of the eyes, and apoplexy, Likewise the same noble Makowska had a great ulcer in her knee, from which the surgeon cut out the putrefied veins, by which cuttings she was greatly tortured. At Kraków she consumed much time and money in the treatment without any relief; which considering, she made recourse to Blessed Cunegund; and against the will of all she caused that foot to be moistened and washed with water from St. Cunegund's little well; which done, shortly that foot was healed of itself.

Likewise the same noble Makowska labored greatly in her eyes; which, when they were covered with blood, allowed her to see nothing; which when she had washed with water from the said little well, they were healed.

Likewise in the same house dwelt five most devout widows beside the parish church of Nowy Korczyn. One night therefore, from an oven too greatly heated, from the stench and smoke all began to labor in the head, and to suffer swoons, and to be without all sense; at length touched with apoplexy, when they now scarcely breathed, the aforesaid Helena Makowska, faring better than they, took care to have water brought from St. Cunegund's little well; with which she sprinkled them: who, returning to themselves, commended themselves to Blessed Cunegund; and on the morrow made healthy, they went to the church of St. Nicholas to give thanks. But when they were sprinkled with that water, from their heads a black and foul-smelling smoke went out.

[132] likewise witchcraft, infestation of a demon, pain of the eyes, Likewise the noble Stradomska, a widow of Staviszyce, was so bewitched that besides skin and bones she had no flesh; and thus for some years lay sick without relief; the exorcisms availed nothing. A vast pain of the eyes added to her tribulation. By the counsel of pious men she made herself a bath of water from the little well of Blessed Cunegund; and straightway was made healthy, and the pain of the eyes ceased.

Likewise the very reverend lord Paul Smolicki, doctor of sacred theology, scholastic of Skalbmierz, provost of Nowy Korczyn, a prelate of great piety and erudition, more than eighty years old, often went to that little well; he himself in the processions made exhortations to the people, commending to them the said water of the well, and devotion toward Blessed Cunegund, and professed many graces experienced by himself in various infirmities.

Likewise the oft-named noble Helena Makowska, possessed by a malignant spirit, visiting one day with another matron the said little well, was gravely tormented by the demon, dashed against a stone and wounded: when she had come into a swoon, that other woman sprinkled her with that water; and straightway she returned to herself; and returned home healthy with great lamentation of the demon.

Likewise Stanislaus Kraska, a citizen of Nowy Korczyn, eighty years old, testified this of his maidservant; that in the seventy-second year she was so afflicted with a pain of the eyes that she could not direct her step without a guide. She asked to be led to the little well of Blessed Cunegund; where, her eyes being washed, the pain lost, she returned home healthy by herself.

[133] Likewise the same little old man testified that one day at the said little well he found a certain woman of Bonisowice with her ten-year-old son; and blindness and several other miseries, who for joy wept eloquently, praising God, that there she saw her said son, greatly infirm, healthy after the washing; and moreover she repeated, saying: "May God recompense with his grace and blessing those who persuaded me to come hither with this son."

Likewise the little old man related that he had healed many sick, both at his own home and elsewhere, with this water. The same asserted that one day at the said little well he found a servant of the magnificent lord Cutcki, sub-steward of Sanok, who was taking that water into a flask, because in the district of Sanok a certain blind man, who washed his eyes with water from this little well, had received his sight.

Likewise the most illustrious Catherine Denhofova, sub-chamberlain's wife of the realm, captain's wife of Wiślica, knowing that this water works great things, as often as she came hither to her captaincy with her most illustrious husband, always used this water for medicine in all her infirmities; and as often as she departed hence, she took with her a cask full for curing herself and others.

Likewise a citizen of Nowy Korczyn, named Joachim, made blind, made a vow to Blessed Cunegund; and received his sight; but when he neglected his promise, he was again deprived of sight; and straightway publicly professed that he had been thus castigated by God, because he was ungrateful for the benefit received. When therefore, thus contrite and grieving, he had fulfilled his vow, his eyes were opened anew; which the whole city attested.

[134] Likewise Stanislaus Musiewicz, a carpenter, when he was repairing the chapel in the citadel of Nowy Korczyn, a lethal disease, ulceration, etc., which Lady Cunegund founded and endowed, being made sick, was at the last extremity without any hope of life. On a certain Sunday, when all had gone to church, he alone being left, he fell asleep; in which sleep Blessed Cunegund appeared to him; and, touching him with a white staff, roused him, and said: "Rise; and complete the begun repair of the chapel." The sick man rose, as if he had had no infirmity; and on the morrow came first to the work. Concerning this miracle all the garrison of the citadel, with the noble lord Stanislaus Stasimonski, burgrave of the citadel, bore witness. Of which miracle a long and wide fame was made, so that, when after some days the most serene Eleonora of Austria, wife of Michael king of Poland, had come hither to Nowy Korczyn, she took care that a sedulous inquiry be made about this; and so it was found.

Likewise the most illustrious Alexander, count in Tarnów, castellan of Sandomierz, and captain of Nowy Korczyn, after he learned of the aforesaid carpenter miraculously healed, conceived a great devotion toward St. Cunegund; by whose patronage he gloried in many infirmities and necessities of his own, of his consort, and of his only son: whence too he made many vows to Blessed Cunegund, and fulfilled them. Nor was he afterward unmindful, after he had laid down this captaincy; but often visited the chapel of Lady Cunegund.

Likewise Marianna Korwatowa, a widow of Nowy Korczyn, having a greatly ulcerated foot, suffered great and long pains; and when no anointings or plasters availed, from the greatness of the pains she desired to die as soon as possible. Advised, she made a vow to Lady Cunegund, and washed her foot with water from her little well, and forthwith lost both the pain and the ulcers. Her daughter too was healed with this water in various infirmities.

[135] blindness, the fury of enemies, pain of the eyes, fever. Likewise Nicholas Brudzowic, councilman of Nowy Korczyn, deposed under oath

that when at Krosno in his youth he worked at his craft (for he was a swordsmith), he saw with his own eyes that a certain driver, surnamed Neomundus, when he was about to convey wares to Vilnius, the metropolis of Lithuania, carried thither the aforesaid water from the little well of Lady Cunegund for a certain blind merchant; who, after he washed his eyes with the said water, received his sight, with great admiration of the whole city.

Likewise the same Nicholas Brudzowic thus described the graces which he himself received from God by the intercession of Blessed Cunegund. First, in the year 1656, when Gustavus king of Sweden was depopulating Poland, he alone and sole remained in the citadel of Nowy Korczyn: for the ecclesiastics and all the nobles, especially persecuted by the heretic Swedes, had turned aside elsewhere beyond the confines of the realm. Thus therefore being there alone, he daily commended himself to the protection of Lady Cunegund, lest he should be despoiled by them both of fortune and of life. Long therefore both that citadel and he himself were without any trouble; afterward, however, when the Poles were now pursuing and slaughtering the Swedes, they burnt that citadel; and although they had been greatly exasperated against the Poles, and oppressed, despoiled, and slew any they met, they forewarned me before casting fire into the citadel, and permitted all my goods to be carried out, of which none took anything from me. Second, when he labored gravely in his eyes, he applied no medicine except water from the little well of Lady Cunegund; and straightway was made healthy. Third, when he lay some days in a grave malignant fever, water from the little well of Lady Cunegund being drunk, he rose from his bed healthy.

Likewise Stanislaus Kabula, a citizen of Nowy Korczyn, from great pains of the eyes made blind, had himself led with great trust to the little well of Lady Cunegund; from which when he had washed his eyes three times, he acquired a better sight than he had had; and living after the miracle more than forty years, and coming to great old age and senility (for he was 120 years old when he died), yet from then on experienced no pain and no defect of the eyes.

[136] These miracles are extracted from the oft-named Life of Blessed Cunegund, Whence these are taken; why the more recent miracles are omitted. printed in the Polish language by the aforesaid very reverend lord Martin Frankowic. Since the printing, very many have now been noted down at Old Sącz at the tomb of Lady Cunegund; but they are not to be had at hand e.

ANNOTATIONS.