John Dominici

ON B. JOHN DOMINICI, CALLED ARCHBISHOP OF RAGUSA, PRIEST CARDINAL OF THE HOLY ROMAN CHURCH OF THE TITLE OF S. SIXTUS,

OF THE ORDER OF PREACHERS, AT BUDA IN HUNGARY.

In the Year 1419.

PRELIMINARY COMMENTARY.

On his life, the title of Blessedness, the day and year of death.

John Dominici, of the Order of Preachers, Cardinal of S. Sixtus, at Buda in Hungary (B.)

BY THE AUTHOR D. P.

[1] Among the favorers of our studies, whom, established at Florence in the year 1661, we obtained also as helpers, not the last deserves to be named Francis Redi, The Life written by Brother John Caroli, a Patrician of Arezzo, by profession a Physician, and the same then most esteemed there for his cultivation of the Etruscan and Latin tongue, which also some little works afterward edited proved. He, about to lighten our Labor in transcribing the Acts of the Saints, both caused certain other things to be written for us from the Laurentian Library, and from a Ms. of the Convent of S. Maria Novella of the Order of Preachers a prolix treatise; whose title is, of Brother John Caroli of Florence, of the Order of Preachers, the Life of Brother John of Ragusa the Prelate, and Cardinal of the Title of S. Sixtus: and from the observation placed at num. 78 it is understood, to have been written before the year 1484. before the year 1484, This afterward we found printed, but mutilated of the Preface and certain longer digressions, in the book on the illustrious Men of the said Order, under the note of the year 1517. In both places it is read, that at his venerable body, buried at the temple of the Friars of S. Paul the first Hermit in the suburb of the city of Buda, many prodigies are done; and that very many images stand there, bearing the testimonies of prodigies, which by the merits of this man the faithful have obtained. Hence long ago a desire seized me of learning; first, whether anywhere there were extant in Italy indications of ancient cult; for not among the Writers of the Order, him as an indication of cult at Buda: except some more recent, did I see the title of Blessed used: then, to what day so illustrious a Life should be referred: for the day of death was not expressed: as I declared at the Life of S. Antoninus, received by the same into the Order, ch. 1 Annot. c.

[2] Of both wishes the distinguished diligence of Brother Master Raphael Badius made me possessed, images with the title of Blessed, at Fiesole; in the same Convent of S. Maria Novella most inclined to our help. He first from the Convent of Fiesole, which acknowledges John Dominici as founder, caused me to have his effigy, with radiated head, as the Saints are wont, painted above the door, which leads from the cloister into the garden, from about the year 1560: and wished me to presume, and at Florence a true effigy, that of that Convent

the Fathers, when they took care to have him expressed there, followed another more ancient copy. But that very opinion he soon laid aside, when in the cloister of the convent of S. Mark, he saw another far more ancient, which expressed by the hand of a contemporary painter bore before it a greater appearance of the true effigy, such as our engraver formed here below, from the delineation thence sent hither.

[3] whose faithful copy is here given. To the truth of the copy bore witness he who had taken it, the painter, in these words: I Dominic late son of Taddeus Baldini, citizen and painter of Florence, by the present writing testify, that it was and is true, that standing opposite to the effigy of B. John Dominici of Florence, the Dominican Cardinal, I took the example here adjoined from the original, which I found over against the chapter door in the convent of S. Mark of Florence, B. John the Angelic painted it placed in the first cloister by the hand of B. John the Angelic, even as also the Crucified and the rest of the effigies, painted there within little chained circlets, like the leaves of one tree, unfolding the Dominican Saints and Blessed; even as relates the Knight George Lasari in the Life of B. John the Angelic: and this I did at the instance and prayers of Father Master Raphael Badius, before the undersigned there present: as with my own hand I affirm. Which same they affirm; as eyewitnesses, first that Father Master Raphael himself, then Brother Maurice Mazzeti, D. Cajetan Gadini Priest of Ferrara, and Damian Georgii Cleric of Florence. To this effigy the rays are wanting: but there was not wanting the name with the title of Blessedness, formed within that circle in letters expressed rather rudely, above the shoulders, below the Galerus on either side of the Head for which I mark a Cross:

B. JOHN ✠ DOMINIC OF FLORENCE CARDINAL

[4] his disciple, In the Life num. 31 are named some of the more distinguished disciples of B. John, who, incited by his zeal, especially in our Dominican Religion, were of the greatest help both to ours and to the universal Church of God, and among them the sixth and last John, an excellent painter; by this art indeed rather than by doctrine useful. For John was a man honest and most simple, and so most dear to Pope Eugenius IV, as Euphrosynus Lappini writes in the Life of S. Antoninus, edited in the year 1571; dear to the Pontiffs, where in our Appendix taken thence num. 1 it is narrated, how to the Pontiff, solicitous about giving a Bishop to the Florentines, that Painter suggested S. Antoninus. With the same favor he prevailed with the successor of Eugenius, Nicholas V, by whose order in the chapel of the Vatican Palace among others, he painted B. Bonaventure the Cardinal, of whom above. Of him, as from the monuments of the convent of Fiesole, Badius suggests, that In the year 1407 Brother John Petri de Mugello, an excellent painter, who painted many tablets and walls in diverse places, received the habit of the Clerics in this Convent of Fiesole. The same Badius being asked, in what year the aforesaid cloister of S. Mark was adorned with paintings; about the year 1437, answered, that it seems to have been done after the year 1437, when John Dominici had been dead only 18 years; for then first was completed the fabric of the house and workshops, at the expense of Cosmo and Lorenzo the Medici brothers; certainly before the year 1445, in which John migrated to Rome; from the excellence of his art and the innocence of his manners, deceased in the year 1454. commonly surnamed the Angelic, and deceased in the year 1454, and buried above the Minerva in a marble sepulcher with an effigy; everywhere also called Blessed, but without any cult that is known. There is one who says he died on the 11th of February, in the 68th year of his age, and recites this epigram placed for him.

Let it not be to me for praise, that I was as another Apelles;

But that all gains, O Christ, I gave to thine.

For some works are extant on earth, others in the heavens,

The City Flower of Etruria bore me John.

[5] His painting therefore, made so little after the death of John the Cardinal; joined with the testimony of the miracles performed at Buda, and the cult exhibited at his sepulcher, as long as the Christian cause stood there, seem to suffice that a place be given him in this work; and that it must be imputed to the negligence of the Florentine and Fiesolan Brethren, Buda taken by the Turks in the year 1441. that no more distinct knowledge of that matter is had, not even of the day on which their once Prior and Founder died. Yet such negligence has some excuse from this, that the Turks made the city of Buda of their own right in the year 1441, and the suburban church of S. Paul little by little had to be, not only desolated, but even utterly overthrown, in the manifold siege of the Christians, the cult continues in the suburban church for the rest of the century; vainly attempting to recover it. Meanwhile I would believe the body was carried into the city to the greater church; and so it came about that in the Necrology of the Florentine convent it is said to rest in that one, and without mention of the former place. In this however some cult still endured when the Life was written, as we have seen: but that was written before the end of the 15th century, as I taught above, although the Author, by the testimony of Ambrose de Altamura in the Dominican Library, died only in the year 1503. They reported moreover, who, after Buda was happily recovered in the year 1686, afterward abolished, the body being hidden. came to Rome to the General Chapter from Hungary the Brethren; they reported, I say, as from the tradition of the inhabitants, that the Turks, who wished to move that venerable body from its place, were struck with blindness; and therefore left it indeed where it was held, but the wall above being overthrown buried it, that they might destroy its memory; which would that, it being uncovered, God may deign to restore!

[6] there are those who establish that he died on the 19th and 9th of March. Dominic Maria Marchesius, afterward Bishop of Pozzuoli, in the Diary of the Saints of his Order written in Italian at Naples, about to give the Life, chooses the 19th of March, from a certain French (as he wrote to me) Calendar of his men: but those who gave that Diary in the French tongue, to be printed at Amiens, seem to have wished to correct Marchesius, the Ten being removed, and the 9th of March being substituted: but of neither day does there appear any foundation. I would rather therefore adhere to this 10th of June, More probably it is held the 10th of June, on which his death is placed in a certain brief Chronicle or Summary after the Constitutions of the Order, printed at Rome for the year 1566, whence Badius transcribed for me these words: Brother John Dominici a Florentine Tuscan, of the Roman Province, born of ignoble parents, of the Order of Preachers of the observance, and an excellent preacher; was formerly Prior in the convent of S. Maria Novella, according to the eulogy subjoined to the Constitutions of the Order. afterward Provincial of the Roman Province: esteemed by the Florentine people the best of all, and therefore sent to Pisa to Pope Gregory XII, that he might exhort him to the union of the Church, which then labored under the greatest schism. By which Pontiff indeed at Lucca in Tuscany he was nominated the first Archbishop of Ragusa, and Priest Cardinal of the title of S. Sixtus, in the year 1408 in the month of June, with three others: but he was never held for a Cardinal, until the times of the Council of Constance, by which received into the number of the Cardinals, on account of the spontaneous cession of Gregory XII, he was present at the creation of Martin V. And when by him he had been made Apostolic Legate of the See of all Germany, going to Buda in Hungary, he there most holily died, in the year of the Lord 1419, on the 4th of the Ides of June, in the 12th year of his Cardinalate. and the year 1419. His corpse at Buda in the church of the Hermit Friars of S. Paul the first Hermit was honorably laid. Badius being asked by me, by whom and when he believed that Eulogy was composed; first answered; That the author of the aforecited Summary is held to be Felix de Castelfranco, That Eulogy seems composed in the year 1566 to whom the aforesaid edition of the Constitutions in the year 1566 was committed, when afterward he had read in Altamura, that that Summary was for the greater part excerpted from the brief Chronicle of the Order, which the contemporary of John the Cardinal Jacob de Susato of Cologne wrote, the same who in the year 1415 was baneful to Germany in the sacred office of the Inquisition; he preferred that it be ascribed to him. But it would first have to be proved by us, that Jacob survived John, and wrote after his death.

[7] another of the year 1586 is indicated. A more prolix eulogy wrote Brother Modestus Biliottus, in the Chronicle of the Convent of S. Maria Novella, which he collected in the year 1586; but this omitted, I prefer to transcribe what S. Antoninus delivered to us concerning his Master, in part 3 of his History tit. 23 ch. 11 §. 3, where, that in the printed copies it is read that John died in the year of the Lord 1408, it manifestly appears was done by a typographical error; the Ten therefore must be supplied, In S. Antoninus the year of death must be corrected: which had fallen out. And since in the 18th year of that century, on the 6th of the Ides of July, the Bull was first dispatched, with which the office of Apostolic Legate was committed to John by Pope Martin; I hold for certain that they did better, who thought one or another year should be added. Let then Ugolino Verinus, a noble Poet of Florence in the same 15th century, finish this Preliminary Commentary, thus singing of John Dominici:

The plebeian house of Dominici, by the splendor of John

Shines forth illustrious, distinguished by the probity of his life and by

Doctrine itself; and the pattern of honest manner; meanwhile from him and others are refuted those who condemn John of hypocrisy.

He founded the Fiesolan edifice of S. Dominic,

And received the Cardinal's peak by virtue alone.

By which and by others, and especially by Pope Martin and S. Antoninus his praisers, refuted, there remains the grave censure of the most slanderous Poggio, in his dialogue on the Hypocrites of his time lately brought to light, who numbers among the same John Dominici, whom he himself also before the Cardinalate had esteemed very highly; but then assailed him with the same spirit, with which he assailed Gregory, by whom John had been promoted.

EULOGY

From S. Antoninus, the Disciple of the Blessed one,

Part 3 of the Histories tit. 23 ch. 11 §3.

John Dominici, of the Order of Preachers, Cardinal of S. Sixtus, at Buda in Hungary (B.)

BHL Number: 4386

FROM S. ANTONINUS.

[1] I might be accused of ingratitude; if I were found forgetful of that magnificent and in all things praiseworthy man, Having entered the Order: who drew me by the doctrine of his preaching to the (Dominican) Religion, of which there is the discourse: for in the whole Title 23 it is treated of the Origin and confirmation of the Order, the preaching and conversation of the holy Fathers of the same Order. Antoninus continues: I mean the Lord Brother John a Dominici of Florence, Cardinal of Ragusa: who beyond the exceeding dignity of his knowledge and wisdom, shone in the Church of God by his discourse and the sanctity of his manners. He in his adolescence, being in the 18th year of his age or thereabouts, entered the Order of the Friars Preachers, not very skilled in letters, but of excellent disposition: who shunning idleness, doctrine acquired almost without a Master; gave himself wholly to the study of readings, occupying the time of sleep with vigils. And because he was most tenacious of memory, so that he forgot nothing apprehended, and of a perspicacious genius; in a very short time he became most learned in logic, philosophy, and theology, nor even without skill in canon law and mathematics. Who nevertheless testifies under oath in the book, which he called the Little Lamp of the Night, directed to Colucius the Chancellor of Florence, that he in

no science had a teacher: whence as another Augustine, by himself he learned all things which he could read.

[2] His works attest his knowledge. For he wrote upon Ecclesiastes excellently and diffusely, books written, in the manner of Lectures, which being a Lector at Venice, he read publicly to the citizens: upon the Canticle of Canticles, of which he expounded the first and second Chapter, in the manner of Lectures. Diffusely upon Matthew up to Chapter 19, and upon the Magnificat, he made commentaries in no brief discourse. Besides an Itinerary of devotion: upon the Psalms and the Canticle of canticles, in which the discourses are devout enough. He published also the Little Lamp of the night, in which little book he inveighs against the worshippers of Christ, on account of the divine worship neglected, and the immoderate study of the letters of the gentiles, so that they almost despise the divine oracles and the ecclesiastical books. That he might leave spiritual doctrine even to the unlettered, he composed a book in a graceful vernacular style, which he entitled the Love of Charity, expounding that Chapter, If I should speak with the tongues of men and of Angels, 1 Cor. 13, in the manner of sermons to the number of 44, if I recall well: nor is the like found in the vernacular.

[3] Sermons held, He preached excellently in many Lents, especially at Venice and at Florence, and in other cities. And among others one Lent at Florence in the Cathedral church, all the Rules of Law, which are had in the sixth, twice a day he preached, with a great concourse of hearers, one in the morning, the other in the evening, proposing with the theme of the Gospel or Epistle, all marveling. Only one Lenten course of his I saw collected, where with the occurring theme he proposed verses of the Psalms by one or two, beginning from the head of the Psalter, Blessed is the man, in Septuagesima; and continuing the following verses he ended on the third feria of Easter the Psalm, I will confess to thee, O Lord, with my whole heart; which is the 9th Psalm, forming masterly divisions upon the said Verses, and including the Gospels there. And in that same Lent he read publicly in the evening the Epistle of Paul to the Romans: which was somewhat collected.

[4] his manner and gravity of speaking, He exhibited, however, in his manner and mode of evangelizing, great gravity and as it were majesty. His voice sonorous as a trumpet: nor did he extol it, nor suppress it, but greatly impressed it; not only aptly teaching and declaring, but also bending hearts, even softening hardened ones. Rarely did he allege Poets or Philosophers or their sentences. The Sacred Page was the testimony of his doctrine, which he adorned with new and wondrous expositions. A rigid, but honest, rebuker of vices: devout and fervent, he celebrated daily: humble in habit, grave in gait, great in stature, gracious in aspect, affable to the poor and ignoble, common to the middling, reverend to the magnates, great in counsel for every matter, pleasant in face, but with gravity; most chaste and circumspect, so that never any sinister thing or suspicion arose concerning him among men. Nor only simple, that he might contrive deceits for no one, or display hypocrisy; but also upright, his other virtues; that he might not be supplanted by the snares of others. So great a lover of poverty, that not only did silver and gold fail him, even on the road or in his apparel; but he possessed neither books for reading, nor a Bible for preaching. In abstinence of food and drink austere to himself, and in vigils excessive, so that he sometimes dangerously incurred sleeplessness. Avoiding singularities; a zealot for Religion, even in ceremonials. Untiring in very many labors; in reading to others, in preaching to peoples, in hearing Confessions.

[5] observance revived among the Religious, This John was that first reviver of regular observance in Italy, which had now collapsed in the Order of Preachers, beginning it in the convent of S. Dominic of Venice, with certain ones adhering to him in the holy purpose. Whose odor of life was so diffused through the world, that in the process of time many convents were multiplied, and several reformed to the regular life, in the Roman Province, and of upper and lower Lombardy, and in the kingdom of Sicily. The convent also of S. Dominic in the diocese of Fiesole was built by him from the foundations: yet it had the completion of that benefit from a legacy of six thousand florins, made by the noble man Barnabas de Aleis, a merchant. A monastery also of Nuns of his Order in the city of Venice he caused to be constructed: in which the Nuns dwell in a copious number, religiously serving the Lord, and it is entitled the monastery of the Body of Christ.

[6] the Union of the Church urged upon Gregory 12: But after he had toiled very much in the Order, with much fruit of souls; the divine providence disposed, that it might prepare for him a greater crown, and that his virtue might be more known to the world, to bring him to a higher grade, that he might more efficaciously profit the universal Church. Whence Pope Innocent VII being dead, the Dominion of Florence destined him to the Curia, that he might persuade the future Pontiff to make the union of the Church. When he had arrived there, Lord Angelo Coriario of Venice being elected Pontiff, and called Gregory XII, he made a discourse before him in public Consistory, exhorting to union, and offering whatsoever cities subject to the Community on his part, for a place of meeting to effect this. The discourse being finished, most pleasing to all, Gregory, who had known both his prudence and the sanctity of his life at Venice, received him as an Angel of God, destined to him for so great a work; nor would he grant license of returning to the Order; and not him offering himself, but refusing, he compelled to undertake the Archbishopric of Ragusa; afterward also exalting him to the Cardinalate. the Archbishopric and Cardinalate conferred on John, In which he sustained very many labors and persecutions, made a derision to the Florentine people, to whom before he had been most acceptable; because he would not acquiesce in the injustice of certain Satraps, not sincerely treating of union.

[7] He by his prudence and virtue sustained the Curia: which when it was at Gaeta, and that Ladislaus King of Apulia, without reasonable cause had withdrawn obedience from Gregory his own Lord; the aforesaid John went to the Emperor Sigismund, his work efficacious for the Union in the Council of Constance, in a transformed habit, with few, as a Plebanus; and with him treated of the mode of effecting union: which at length followed; of which he himself was no small cause. But the pious John having followed Gregory himself to Frigolium, where a general Council was to be held by that Gregory; when he was there, he is said to have been given poison to drink by one of his familiars: nor however did it extinguish him, but nature with the grace of God overcame its force; yet it made him, like a serpent, cast off his old skin, being flayed. And because for his decrepit age Gregory could ill betake himself to Constance; residing at Rimini, Gregory himself destined as Legate in his stead the venerable Cardinal John Dominici.

[8] The Legation into Hungary, The Council being performed, and the union now followed, in Martin V himself, there canonically elected and crowned Pope; at the requisition of the Lord Emperor Sigismund, he was sent Legate into Hungary, to extinguish the heresy of the Bohemians that had arisen. Who having set out thither, when he had seen that people obdurate in that heresy, and not able to be reduced by words; he counseled the Emperor, that he should expose those peoples to the sword, while they were still weak in power; lest perchance multiplied, they could not afterward be subdued. That discourse seemed harsh to the Emperor; and carnally compassionating their bodies, lest they be slain and his kingdom be desolated, he did not acquiesce; perhaps hoping, that they might be recalled from their errors by another mode. John Dominici therefore going on into the city of Hungary Buda, his death at Buda. being gravely infirm, commending his spirit to the Lord, migrated to the heavens: buried in the monastery of the Friars of S. Paul the first Hermit, with becoming honor: where he is said to shine with miracles. He died moreover in the year of the Lord 1418, in the 63rd year of his age; and in the 12th year of his Cardinalate, or thereabouts.

NOTES OF D. P.

I use that edition which alone is at hand for me, the Lyons edition of the year 1527. This, although it professes to give the three Parts of the histories of Lord Antoninus, recognized with more diligent study, with a triple Index more brilliantly edited, and purged of very many faults, with which (I believe) was infected the Nuremberg edition of the year 1484; yet because the correction was not made by collation with the autographs of the Author himself, or by several copies collated with each other, it remains that the labor of the learned should be employed in cleansing this most useful work. Meanwhile I judged it lawful for me, to anticipate their labor here, by supplying the words now and then deficient, and reducing to the natural order some words ineptly transposed.

of the Virgin. Besides the Most Illustrious Magliabechius has in his Library a little work of the same on parchment, in the vernacular tongue, whose title is, the Rule of living; and the beginning of the Prologue, Filial fear, as I indeed judge. Finally Pocciantius adds book 1 on Possessions.

p In the print, "the pious moreover Greg," the name being truncated (as elsewhere here often): which however beware lest you refer to Pius, and read, the pious moreover Gregory, for to this does not square what follows, that he was given poison to drink; but it must necessarily be referred to John, who followed Gregory himself, not Gregory followed John: which ambiguity I have removed by adding the name: conformably to those things which are read tit. 22 ch. c §3.

q It will here be worth while for the commendation of the Blessed one himself, to describe from Raynaldus part of the Brief, where after the calamities of those kingdoms set forth and the just desire of meeting so great evils declared, Behold, to thee, says the Pontiff, whom indeed powerful in work, and in word, and proven in great and arduous matters, by the industry of exceeding circumspection, by the brightness of knowledge, by probity and fidelity and elegance of manners, by the knowledge of divine and human things, and by experience in conducting affairs, by maturity, and depth of counsel distinguished; in whose affections it is borne, as we undoubtedly know, to extirpate heresies; to insert the truth of the Catholic faith, by thy sacred eloquence, into the minds of many enfeebled and defiled with heretical defilement; and to recall and reduce such wanderers and strayers, to the truth of the Catholic faith, and the unity of the Church itself, and our fidelity and obedience and that of the aforesaid See, by salutary arguments; and to reduce all the dissident to unity and concord, and to change all dissensions into the beauty of peace; and so to repress by diligent envoys, justice mediating, by all ways and modes such wanderings, in the perfidy of their malignity; that their malignity may by every persecution, both of right and of fact, by all modes be prostrated; although we lack unwillingly the presence of thy circumspection, most useful to us and to the universal Church with us; we have turned the regard of our deliberation, in consideration of thy virtues, granted to thee by the Lord in abundance, thee, as an Angel of peace, by the counsel of our Brethren, to the kingdoms of Hungary and Bohemia, and the lands and dominions subject to the illustrious Sigismund Kings of the Romans and of Hungary, as also Wenceslaus of Bohemia, and subjected to their jurisdiction, Legate of the Apostolic See at present, that in them thou mayest pluck up and destroy, scatter and disperse, build and plant, reform the deformed, direct the indirect, correct things to be corrected, and convert rough things into plain ways, and reduce the wandering to the path of truth; and establish in the name of the Lord, as the infusion of heavenly grace and thy providence shall minister to thee, we have provided to be destined; with namely the most ample fullness of power to whatsoever things pertaining thereto; as may be read in the Brief itself, given at Geneva, on the 5th of the Ides of July, in the 1st year of his Pontificate, of Christ 1418.

r The same had been the sense of John Gerson in the Council in the year 1417; that the most serene King of the Romans, invoked by the sacred Council, should take that deed to be prosecuted and terminated, as also other heresies in Bohemia, even with the power of the secular arm, considering … that in the kingdom of his brother, whose successor he is, this heresy has its beginning; and, unless provision be made, it will creep far: as it happened. For while the sluggish Wenceslaus gave loose reins to the heretics, by experiment too late he learned, that religion overthrown, kingdoms are overturned at the same time; and at length awaking to the vengeance of the most savage conspiracy hatched at Prague, he was seized by paralysis and extinguished on the 16th of August; but his brother Sigismund, when he had intermitted the Bohemian expedition, that he might attend to the Turkish, neither defended Hungary, and lost Bohemia, as from Aeneas Silvius, and John Cochlaeus, at more length Raynaldus pursues at the year 1419 num. 19.

s Nay at the least 1419; since indeed he died on the 10th of June, or rather 1420.

THE LIFE

By the Author Brother John Caroli of Florence,

From a Ms. of the Convent of S. Maria Novella of Florence,

Collated with the edition of Leander Alberti.

John Dominici, of the Order of Preachers, Cardinal of S. Sixtus, at Buda in Hungary (B.)

BHL Number: 4387

BY THE AUTHOR JOHN CAROLI. FROM A MS.

PREFACE

To his brother Francis Berlingerius.

[1] As I have often considered, brother Francis, what for thy greatest benefits toward me I could effect, The Author about to return thanks to a well-deserving brother, which would be most fitting both to thy state and mine, and most worthy of us both on either side, whereby I might expend something of satisfaction both to my affection toward thee and to thy merits; nothing indeed seemed more accommodated, than if I should destine to thee some little gifts of my studies, by which (those things rejected which are wont to deject our souls, and in great measure to ruin them) thou mightest be able to institute thy life, and to offer thy soul to God as a most excellent gift. For since in former years I was detained by public and private cares, and on that account had intermitted those very things; now most opportunely freed from them, I forthwith betook myself to those things which I judged most sweet to me, and useful to all our posterity. Since indeed, Seneca being witness, we live by examples, and especially in this our age; it is of the greatest moment what exemplar we propose before our eyes, to whose pattern we may be composed: which if it be good, he resolves to propose to him a worthy example of life; if excellent, and if signal; he also, who shall come forth from it, is surely to be of the same condition: but if a bad, base, and unbecoming one be chosen; all our things also must needs be such. Hence by the common proverb they say; Whatever is born of a hen ought to scratch in the dust.

[2] Therefore in this very matter I judge that one must labor as much as possible, for in this there is the most weight, and especially at that time in which life is to be confirmed and composed for all time, that we may take the best and most worthy examples of living, lest at length we should repent of erring with shameful animadversion. For this is had in almost every true art, as in Rhetoric, Dialectics, and in Philosophy and Theology; in which unless thou assume good preceptors and illustrious authors whom thou mayest follow, surely both to thyself and others thou bringest the most ample detriments. For it confers very much in every matter, if thou imbibe doctrine especially the best; for rightly forming whatsoever matter; by which educated and nourished, thou mayest come forth a wise and erudite man. We see moreover even in infants something of this kind happen: whom if thou nourish with maternal, the best, and pure milk, not with another's or infected, and mixed with many humors; they both are strong in body, and obnoxious to no evils, or deprived of solid and firm soundness, they persist. In practical arts also each one can understand the same, as in painters, musicians, and craftsmen: who unless they instruct themselves with the best example, can scarcely come to the perfection of that art. Hence our Cicero too in his Rhetoric makes mention of the example of the Crotoniates,

who wishing to fabricate a statue, learned from the most skilled craftsman that this could be done only from girls excelling in most honorable form.

[3] For a very small error in the beginning, said that Philosopher of ours, lest namely there be error in the very beginning. is to be esteemed by far the greatest in the end. It is also the common sentence of the Philosophers, that every beginning is more than half of the whole. For in what manner, the seed being infected, will a gouty man, except a gouty one, beget? But also our Prophet, when he said that we should be holy with the holy, and with the innocent most innocent, and with the elect to be chosen, and with the perverse altogether to be perverted. Ps. 17, 27 For since all flesh is from its own corruption more prone to evil; if besides it have also something impelling and provoking it, by a double violence it falls and slips, both by that which it has innate, and by that which has come from without. Wherefore it is no wonder, if men afterward slip into a wretched fall; And this is guarded against by the choice of a good preceptor; who have not labored with that diligence which is fitting in fixing for themselves the first beginnings of life. Whence also that is the skill of farmers, if they see tender trees drooping from their own weakness, to raise them up, and bound to woods and props more carefully to amend them; lest if they harden, they may rather be broken than directed. What therefore props do for vines and trees, that the best preceptors furnish to our doctrines and manners. In which matter indeed if the men of the world did not err, oh how blessed, how happy, and how friends of the divine goodness we should be; nor should we fall into such and so bitter evils of body and soul, nor would God be affected by us with so many injuries. But where that skill is not in us, nor that which, though few, yet good men effect; but that which more of us certainly strive to do; hence surely proceeds all the stain of our evil, as though we hasten with all zeal not rather to be saved with the few, but to be appointed with the many to eternal punishments.

[4] I remember to have received from my elders, what kind it is of more worth to have formed in the commonwealth, that this very man of whom we are about to speak, when at Venice he preached the word of the Lord, before that most honorable and illustrious Senate of the Venetians, disputed at length subtly and from the strongest places; but at last, after he had said many things, thus decreed; that no better good could be done, or more acceptable to God, or more useful to us, than to nourish a learned and skilled man. For those who construct hospitals, who temples, who shrines and altars; who bestow large alms; who lean upon the patronage of orphans and widows; whether they give girls in marriage at their own expense, or effect many things of this kind; these indeed are good and worthy of no small praise; but all those things never come up to the praises of a skilled man. For he, after he has come forth such, bears in himself heaped together all those things which we mentioned above. He persuades indeed, that those things are to be done by men, than that any other good whatsoever be cared for, moves and stimulates souls; nor profits only the living, but also those who have departed life; and by the propagation of times effects infinite learned men: to whom likewise others, procreated from them, succeed, who may moderate and rule peoples, cities, commonwealths, all families, and at the last kingdoms. But all those superior things, either profit only the living, or certainly not all; nor are they greatly propagated and grow, but sometimes carry with them causes of sloth and negligence: all which that happy education of learned men casts away, and confers innumerable benefits and utilities on mortals.

[5] Wherefore to his brother Wherefore I judge that one must sometime come to one's senses, and the eyes being at length opened; one must look back to the studies and examples of good men, by which we may both be made better, and be and be held lovers of the virtues: for by no other way shall we attain the felicity which we desire, unless, provoked by the examples of the best, we apply ourselves with unremitting zeal to holy works pleasing to God. But most of all we must labor and strive, that we take a good (as they say) fold, while our age is tender, which may persevere with us through all our life: since in it all our salvation and perfection is placed; in which unless we err, we shall by no means fear that we shall stray hereafter. To thee therefore, my Francis, my discourse must be turned: to thee one exemplar must be proposed before thy eyes, than which, I dare say, none more excellent and more recent to our age could certainly be brought: and that in his life, which I send to thee, will be made clearer than light manifest. He moreover will be, Brother John Dominici, once the distinguished Prelate of the Church of Ragusa, and the chief Cardinal of the title of S. Sixtus; than which man certainly none in his age was better, he extols the Life of B. John Dominici, none more illustrious: whose life if thou propose to thyself to be inspected, thou wilt understand that there was nothing in that man, which was not most worthy of the highest praise and celebration. For there was in him most abundantly, what in few indeed we see, an admirable elocution of words, an excellent and surpassing knowledge of letters, joined to sanctity of life and gravity of manners; which so honored the man, that for human salvation at that time and age in Italy, he seemed as much as possible constituted.

[6] But I resolved that it should be sent to thee for this reason, since thou hast not yet thyself wedded the world, and there is still to thee the faculty of wedding in Christ. For as long as men, living in the world, are not bound by this law; especially because not yet married, they do not yet seem to have chosen by what they may live the life, which it is clear those who are wedded have chosen. For how many have we seen, males together and females, who brought no small hesitation to the minds of men, as if they were to live in their state: which at length became evident when, to the world or to religion, the conjunction of a wife or husband being taken or spurned, they betook themselves? For a man becomes married then first, on the one part of his own right and dominion; since he then begins to think anxiously of his own affair, of his wife, family, children, and of their education and progress: and has not yet a state of life; of all which things he before left all care to his parents, as one sleeping with another's eyes. Nor does he cast off that which we reported above: but in this matter especially he takes care, that he choose a wife procreated of the best and honorable parents; since he knows, that by that thing he will be either blessed or altogether unhappy. Therefore those who are devoted to merchandise, who to architecture, or to other arts of this kind, do not yet seem to have chosen a life, since to leave those very things is in their power when they will: but when joined with wives, or she with husbands, or they have entered religion; then at length that life is to be theirs, which to transgress or leave, without injury to God and men, they cannot at all. And nevertheless bound to the wifely affair, both with the name of father of a family, and now with the dominion of peculiar property they are allotted: and so henceforth into another life they cannot transfer themselves, the spouse living, except by common consent; but they must live by that law, which they have assumed for themselves a carnal spouse.

[7] Which since it is so, it is most certain that the same both by use itself and by the sanctions of the laws happens to those, who shall have assumed religion as a spouse: which is so much the more beautiful and therefore more excellent, as it is more incorrupt, and so he may still embrace Religion, and more illustrious consists in all that purity: which since it begets sons not of the flesh, but of the spirit; is not troublesome by gravity, not proud by the multiplication of sons, nor finally is made weak by its own fecundity or in any way infirm; but by their procreation more comely, and by their pious education is always made more pleasant by divine grace. For it neither prepares a perishing inheritance or patrimony for the sons of the flesh, nor promises this various furniture which we behold; but its participation always tends to that very thing, namely the supreme God, who is its portion, and shall be the pledge of its eternal felicity: which no one loses except willing, no one fails to attain willing; but equally exposed to all willing, it flees these indeed, those it follows with wondrous love. Therefore in this mirror I persuade thee to gaze often. Thou wilt find in it, whose mirror he will have in John Dominici. that which to the studies of letters, and to the sanctity and devotion of the soul, that which to the composition and adornment of the body, and that which to the magnitude of conducting affairs profits and confers on thee very much not moderately.

[8] But it seemed good to me, therefore it should be sent to thee; both because I myself am joined with thee in intimate and sincere familiarity, and am a partaker of the same name; to whom it shall not be unpleasing, to have known the deeds of so excellent and supreme a man in the Church, and to whom would that we had gotten a like one in this our age! He asks therefore that he accept this writing thankfully, Surely our, as they say, weight and balance would both be held and be far ampler and worthier, nor perhaps should we be disquieted by such great troubles of men. Thou therefore wilt receive it from me with thy accustomed and innate virtue, and of its publication according to our benevolence and thy erudition wilt bear a most equitable judgment. Nor indeed would I have said this for that reason, as though I esteem the things written by me worthy of reading or memory; but rather that I may seem to have spent the time granted to me not in base inactivity; and to others, who might wish to write, to have conferred a certain easy way and matter of speaking. In which matter if perchance I should seem to thee to have spoken in another manner than thou esteemest fitting; thou oughtest surely to remember, that since I was about to speak not of any kind of man, but of a most devout man; and excuses his style, more pious than polished. another kind of speaking had to be assumed by me, and other words had to be used, tending to sanctity rather than to elocution: that in a certain most praiseworthy manner his happy deeds might most becomingly answer to my words: for us doing thus, nothing will be diverse from its own nature and condition.

CHAPTER I.

The birth, education, and pious adolescence of John.

[9] That there have hitherto been very various and diverse causes of naming men, there is no one who is ignorant. For either by fortuitous chance, or by custom, or by public or private favor, or by some illustrious deed of virtue, men have been named. John, not without a presage of grace, named, Which although they come about not without the divine will, in a certain wondrous manner inspiring our souls what shall thereafter be, even to us either ignorant or unwilling; yet sometimes by an open and clear insinuation, the glory of the deeds done alone manifests this very thing, that not without the supreme providence of the divine goodness anyone seems to have been adorned with that very name. This indeed I deem to have been the last cause in the first naming of our John at the sacred fonts: since either the grace of the Lord, or that in which it rests, or to what privilege

it was conferred upon, that very name seems to designate. For neither did he live a common life, nor did he in his life advancing use a vulgar manner; but with the highest virtue and grace, even to extreme age, most strongly and most uprightly persevering, he left excellent examples of virtue and sanctity to all his posterity.

[10] His father was Dominic: a man indeed of the people, yet illustrious in his own kind: born of honorable but slender parents; but his maternal lineage he drew from a woman likewise of the people, and the same most chaste. Nor indeed did he grow up nourished with too soft or delicate an education: but as is wont to befall that race of men, who have been accustomed to acquire their living by works and the labor of their hands, applying only the necessary; and the superfluities of delights rejected, take care most diligently to manage their affair. Yet he was reared in the popular manner, with the best arts and the pious zeal and diligence of his parents. For being called by the divine goodness to greater and by far greater things, than that very fortune of the paternal house would require, that he might be inured to labor, he ought not to be educated with such softness, that the labors which he was to endure for the Lord he should think to be shunned for those delights, or certainly should appear weaker in bearing them: but being chiefly educated in those difficulties of things, he might always seem to be called from them to greater dangers.

[11] So indeed we have received it was done in Moses, that most holy man; and as Moses who when he was about to do many and by far the greatest things for the divine will, was born in the utmost fear for his life, secretly nourished, then committed to the little basket and the waters, obtained these first beginnings of his nativity. and David David also, the man most acceptable to God, the pastoral care first nourished; then royal envy and the long expectation of death, and the infinite depression of perils, held the running man back for very many years; until he came to the summit of the kingdom, after such and so great revolutions of all things, so that even for the sake of escaping it was opportune for him to feign madness, God's providence so disposing. So therefore also to our John Dominici, that he might be formed for great things. whom the divine mercy itself had called to great and grave affairs, it was worth while to happen: lest as a new, but as an exercised and far experienced soldier, he should be led into the battle-lines; nor at the first encounters draw back his foot at all, as a timid and delicate man, or his hands; but as a most strong athlete, secure by a certain innate strength, penetrate the wedges of the enemy. Yet nothing was lacking to the new-born infant, nor in all that time which he passed with his parents did he lack anything which befitted his condition and fortunes.

[12] Therefore as soon as he reached that age, Yet from his daily labor, which could be formed with the best manners, and by which he could be of help and assistance to his parents by his labor; soon he applied himself to those arts, which seemed likely to profit both most of all, by which he might supply both himself and others according to his ability. But although he obeyed his parents most devoutly, yet more pleasurably and with a certain more diligent zeal he wrapped himself about those places, accustomed to run to the church, which seemed to be nearer to religion and piety; and his daily work being finished, he never would have rested in mind, but that he betook himself to the churches, to pay his pious vows to the Lord. He was now beginning indeed to loathe in his mind whatever worldly thing fell before his eyes: but on the distinguished and festal days, those societies of youths or boys, which they call Confraternities, the divine praises being first performed, he then most studiously visited; and those their ceremonies, and on festal days to the Confraternities; omitting nothing at all, he more diligently observed: but if any time remained, again he hastened to give it all to divine things. His parents sometimes awaited him at home; when he, oblivion of food and drink and the paternal house being conceived, seemed not even to take care of necessary sustenance; but so absorbed in those things, that among all there was now that opinion, that he would shortly enter Religion. Wherefore his parents, on account of their love for their son, had taken not a little grief and anxiety, perceiving that in the opinion of all they were to be deprived of so great a son as soon as possible.

[13] But most of all he frequented the church of the Preachers: and there most eagerly attending to divine things, he especially frequented the Preachers, he did not return home before the day had inclined toward evening. For at that time our house was most flourishing, both in the excellence of its men, and in the sanctity of religion, and in much skill of letters: wherefore with so great devotion he wrapped himself about it, that whoever had wished John, would have found him nowhere more frequently than at the house of the Preachers. Whence also it was provided by proverb among his parents, when anyone asked for John; Where do you think the man is more easily found than at the family of the Preachers? there he performs his long prayers, almost forgetful of us. As though indeed he already presaged in his mind, that he was called to higher things: and he seemed by no means to attend with his mind to those secular exercises, as if he had learned the sentence of our Savior, Work, not for the food which perisheth, but which endureth unto eternal life. John 6, 27 Hence wherever he had heard the word of the Lord preached, and he as it were loathed outward works. thither he betook himself with so great zeal, that sometimes men accused him as if stupid; calling him negligent, slothful, a waster of time, and almost a witless boy. But that very sluggishness which seemed to be, in conducting the affairs of the world, proceeded not from vice, but from the virtue of inner contemplation; nor because he strove against working, but because those very works which were proposed to him did not please.

[14] Nor indeed were his parents ignorant of this, since otherwise he was most skillful; but knowing his pursuits, they used him so, as if they had long since lost their son. For wishing in no way to sadden him whom they most tenderly loved, since he seemed obnoxious to no vice; Which when his parents saw, they thought that these things were done by him not on account of negligence; but on account of weariness of secular things, he had then indeed determined to live for himself by that very life; for he was also delighted very much with the best societies, and to be always with those, by whose virtue he might be made better and by whose devotion more excellent. Therefore no one could persuade himself, that he conducted his life in such a fashion without some other greater virtue and grace. they used him more sparingly for such things. His words besides gave them faith, and promised the best hope; since they were grave, opportunely uttered, and full of devotion and sanctity. Therefore henceforth nothing was denied him at home; but to no things was he compelled, except to those which necessity had forced. To his parents indeed he was so obedient, that they did not have to labor much, when they had determined what he should do or say: but in few things they brought troubles to him, observing that in his more secret hours, to certain prayers of his, which he had learned at home by his mother's zeal (not as boys are wont) he was more devoted, than in all other things: but to his neighbors, and his coevals he was so acceptable and dear, that when they had any time free, they most eagerly visited John the son of Dominic.

NOTE OF D. P.

CHAPTER II.

His entrance into the Order of Preachers, the Novitiate, the Profession.

[15] When therefore he had long since determined in his mind the entrance into Religion; In the 18th year of his age asking to be received to the Habit, to no other than to ours did he seem to be more inclined: since both in it he perceived men, distinguished both by the fervor of spirit and the nobility of the flesh, and besides he was called to ours by a certain peculiar affection: because he was a neighbor, and the very ancient sepulchers of his ancestors were held among us. Wherefore at length he asked the habit of the Preachers from the Fathers, being now eighteen years old. But he who was then held the Prefect of our house and family, gazing at the youth; asked what was the cause, why he who could now be of very much protection and help to his parents, should so leave them: he ought to have pity on their old age, and besides to consider with how great anguishes and difficulties, if he left them, he would fill them by that deed. But he answered, that he owed far more to God than to his parents, to the soul than to the body: wherefore he humbly asked that he be received. he is bidden to refer the matter to his parents. His firmness of purpose being perceived, he answered that he would indeed comply with him;

but that this could in no way be done without the consent of the Fathers: but that he himself would speak words to the Fathers on his behalf. Let him go meanwhile and consider all things with himself more diligently: and all things being examined, let him ask, if it could be done, the leave of his parents: if he had done anything with their good pleasure, all things would come to pass better and more quietly.

[16] Meanwhile they are consulted concerning him: This his petition therefore being referred to the Fathers, there was a various opinion among them. He was indeed already known to almost all: and some indeed thought the youth should be assented to, and judged altogether that he who came to serve God should not be rejected: but others thought it should be either deferred or utterly denied. And their reasons were these. That the youth was rude, and though good, yet inept and inert. That all had long known the man; given enough to idleness, and one who dwelt only in the churches wasting time: and with some persuading that he should be rejected; that it seemed could be gathered from these things, that he was moved for the sake of fleeing labor, rather than by devotion. Besides that he was now of age advanced enough: that he was altogether inept for letters: that they knew and had heard this from him, that he was ignorant even of the first elements, which little boys are wont to run through; and knew only the fourteenth, because it is round: and since he was almost twenty years old, what they were to do with him, they knew not. That there were enough of lay and rude men at home: but that he could effect his desire well enough, as inept for the Order on account of his ignorance of letters; in some other family of the religious, which does not require skill of letters as ours does. To these they added, that our Religion is called of the Preachers from the office of preaching: but he, since he is of a more impeded and stammering tongue, as you all know and can prove by experiment, of what avail at length do we need his fellowship? Wherefore let it be persuaded to him that he hasten altogether to another family, in which he may be more useful, and more apt for the several offices of Religion, than he would be in ours: and that this at last seemed good to him.

[17] But there were then in that college excellent men, illustrious in nobility of the flesh and in knowledge, one of greater authority, Andrew Jaffacanus, Zenobius Bonacci, Guasconus Jacobi, Alexius Stroxa, Benedict Neri, Ardinghellus, Francis Boccinus, and Matthew Brunus: among whom there was one, on whom the opinion of all depended. To him, all assenting that he should speak, as he was a man distinguished in eloquence and gravity, he spoke nearly in this manner. I indeed, my Fathers and Brethren, have frequently been in this our college, and concerning various matters have both spoken words and at other times heard illustrious opinions; with which I have been vehemently delighted. But now it seems to me that not in the manner of the religious, but of the secular, or rather of the gentiles (I would say it with the peace of all) in this very matter which we treat we wish to augur about future events; as if it were placed in our power to make the manners of men good or bad. And although I esteem those, who think this youth should be rejected, to be moved by a certain good and sincere zeal; yet they are known to be of duller sight, who look only at the evils or goods which are placed about them, he refutes them as savoring only of human things, but think the edge of their gaze should be removed from the more distant: and as we know this to be certainly faulty, so to wish to presage too much about the future I esteem presumptuous, and worthy of the highest blame, especially in a religious. Therefore in rejecting this youth I judge it must be greatly heeded, lest while we wish to provide for our house, and to seem wise and prudent, we neglect the divine grace, which the Apostle persuades should by no means be received in vain. 2 Cor. 6, 1 The grace of God is indeed slippery; and when it is not grasped when it has come, it is not in our power to recall it when once it has gone: being indeed of a generous spirit, by no means once cast off does it quickly return; but defers, and persuades that he should be received, as divinely impelled; that it may seem better to those who earnestly beg for it. This youth therefore, illustrated by no other than divine grace, must be thought to have betaken himself to us today: which we ought in no way to deny him, since God deigns to bestow it on him: for what are we, or of what merit, that we should wish to measure and judge the divine illuminations? Or are you ignorant, that the reason of the divine judgments is inexplicable? that it can indeed in some way be touched, but to be comprehended is altogether impossible? It is the part of a presumptuous man, and of one savoring not at all the divine, to go in search of things higher than himself.

[18] But we judge that the slothful youth, and one always lingering in churches, given to negligence, should be spurned. But you said a little above also that he was good. He who willingly tarries in the temple, is certainly in no way to be accused. nor reckoned slothful, because he is pious, For what would you say, if you knew he had been engaged in the square, in the forum, in games and taverns, and in other places of this kind. But he seems to flee negligence, not to choose it, who takes care to enter Religion; unless you make all yourselves negligent and slothful by your opinion. There are certainly for us very many exercises, the greatest occupations, very many and various conflicts; from which not even a little moment, if we wish to be truly Religious, must surely be free for us. But he is rude and altogether ignorant. or spurned, because he is rude, Do you believe, Fathers, that the hand of the Lord is shortened, that He cannot from these stones, so to speak, raise up sons of Abraham? Did not God well choose both David from the pastures, and Jeremiah from the sheep? For the Apostle said, God chose not the strong and noble, but the ignoble and contemptible, that He might confound the stronger and more robust; that no flesh might glory before Him. 1 Cor. 1, 28 Wherefore see, lest you resist the Holy Spirit, who breathes where He wills; and you hear His voice, but know not whence He comes or whither He goes. But if he is good in your opinion, he who refuses a good thing, does not consist enough in soul or mind. From its own nature a good thing never, whom it is agreed is good; the Philosopher being witness, casts off the appetite of itself. Wherefore that appetite is infected, which not only does not desire the good, but even, offering itself unbidden, thinks it should be excluded.

[19] Nor indeed does it much matter, that he is (as you say) more advanced in age, but he presages that he will be divinely taught, so that he is believed altogether inept for the studies of letters: but to God it is by no means impossible, who already long since so inspired his mind, also so to illustrate his genius, that he may come forth far more learned than many and more excellent. Has it escaped memory, that all the Apostles, both advanced in age, and rude in genius, were chosen by the Lord? For He Himself gives a mouth and wisdom: He Himself imparts prudence, He Himself goodness and the grace of the spirit, to whom He Himself shall will: and we have most often seen those, who seemed to be of much avail in genius, afterward come forth inept and obtuse, negligence or contrary habit causing this; but those who seemed to be of no probity in the future, turned into excellent and supreme men. For nothing is more obscure than the way of a youth, nothing more involved; and in no matter more than in this have we seen men to have been deceived. But if for the divine will, on account of our ingratitude, who wish to divine, it should befall us; but he should come forth a most ample and singular man; how great repentance would there be to ours, when afterward we should behold his glory? Therefore the divine grace must be anticipated rather than forestalled.

[20] Besides you ought certainly, O Fathers, to recall to memory, how great and how grave things our house suffered, when in former years we undertook to clothe those nobles with our habit; how great infamy it was to us, that on account of riches, on account of nobility of the flesh, and on account of causes of this kind we thought they should be received: all which calumnies, and that the slowness of his tongue will be no impediment. if we cast this one out, we shall make most true: which how unworthy it shall be of our Religion, consider yourselves. But if you prefer the impediments of his tongue, you certainly distrust too much the divine goodness. Did He not make Isaiah, polluted in lips, a Prophet; and Jeremiah, altogether ignorant of speaking, a preacher to His people? He knows how to render the tongues of infants most eloquent, who did not at all deny by His wondrous virtue even the elocution to Balaam's ass. Moses also, the sacred Letters report, was of a more impeded tongue, and of most heavy hands. Therefore neither for this cause does he seem to be rejected: although that very impediment of this youth's tongue, not to the baseness of elocution, not to impediment, but to comeliness and delight, if you will rightly consider, seems to be granted to him. But be it that we knew for certain that none of these things would be in the future: must there not, says the Apostle, in a great house be diverse and various kinds of vessels? and some indeed golden, others silver, these wooden, others of earthenware; which yet the diligence of the elders uses for convenience and grace, since to each one is given the manifestation of the spirit for profit. 2 Tim. 2, 20 Besides graces diverse are conferred on diverse by the divine bounty. For He Himself gave some Apostles, others Evangelists, others Pastors and Doctors, as our Apostle often reported: that he who should perceive himself inept for one thing, exercising himself in another may consult the profit of his neighbors and his own salvation, as he has obtained the grace of the Lord. Eph. 4, 11

[21] Wherefore, unless we wish to assume the uncertain for the certain, and (as we said before) to divine in the manner of the gentiles; All being thus persuaded, I judge that this youth should be summoned, and that the grace which he asks should be granted him: but that all else should be left to God, to whom it is not impossible to confer on him grace and virtue such and so great, that to all of us, and to our Religion, and at last to the whole Church of God he may be for a great ornament and salvation. All which things when they were uttered by the elder and excellent man, all in frequent number went into his opinion: and the youth being summoned, who before the doors awaited the answers, prostrate before them according to custom, when they had understood his petition, they assented to his pious vows. The habit therefore obtained by the suffrage of all, it is incredible to tell, received into the Order, how by that splendor and form of the habit he seemed forthwith changed into another man. Nor was the same aspect now his, nor the same habitude of body soon appeared in the youth: soon he was seen another from himself; but all that rudeness with which he seemed before being laid aside, and as if a snake had put off its old skin, rudeness was suddenly turned into seemliness, form into grace, habit into reverence, gait and all the disposition of the body into devotion.

[22] But his entrance into our Order was completed in the year of salvation 1378. In the year 1378 having begun his novitiate, But being deputed to the custody of the novices, he in a wondrous manner went before the rest in all things. For although he was altogether ignorant of letters, yet by goodness

of genius, and by diligent exercise, and assiduity and perseverance, he most swiftly ran through all the knowledge of the divine praises, so that in a short time in them he seemed especially educated. Nor as boys and youths are wont, who consider less whatever they do, did he strive only to taste them with his mouth; but with heart and mind, as much as that age allowed, He quickly learns the Psalmody by heart: and sometimes beyond his age, to reach them; and with so great desire was he borne into them, that he did not seem to take the food of the body more eagerly. He retained them moreover with a tenacious memory, which so flourished in the man, that it is a common report, that whatever he had once learned he never forgot. Soon therefore he came forth of the best hope: nor did he now seem to be numbered among those who were of dull genius; he appears also eloquent; but both by that devotion of spirit which he strove to preserve and by the knowledge of very many things, he was now hoped to come forth most excellent. For all things portended the future eloquence in him, and the most ample elocution of speech. For even to the novices, among whom he dwelt, he sometimes brought forth salutary words so, that they were a wonder to all, with so great ardor of spirit did he speak them. Nor did the impediment of his tongue detract anything from him, whereby the faculty of persuading or preaching might be taken from him; but that very impediment of his tongue sat so delightfully in his mouth, that it seemed to be granted him for grace and seemliness rather than for unsightliness.

[23] But to all the exercises, with which that state of the novices is wont to be instructed, and more excellent than the others on account of much virtue. he so applied himself; that in no thing did he appear either inferior or worse than the rest. And when he understood that no time was left over for him, he indulged very little sleep; and soon rising, he attended either to the divine praises, or to his private prayers, or to reading. Then to obedience and humility he so studied, that none was more obedient than John, none was held more humble than he both in gesture and habit. But in conversation he was so easy, that to all in a certain wondrous manner he was acceptable and dear. But to levity he was never given: but with that same solicitude with which before in the world, he used that gravity and devotion more carefully. But when, being now confirmed by Profession, he seemed sufficiently imbued with that discipline of the novices; Having professed, he intensifies the austerity of his life. soon he transferred himself to stricter things. From linen indeed to his flesh he thenceforth always abstained: from flesh-meats, unless the health of his body had required this, he altogether interdicted himself: taking wine seasoned with much water, and so embracing abstinence of food, and studying frugality beyond what the ability of that age would require, all fasts, not only those common to all Christians, but also those to which by Religion he was bound, he observed to the nail (as they say). And when he had now come to a firmer age, deeming that he must profit more, he began to take food only once on each day. But most often he used abstinence of bread and water: but this was forbidden him on account of the weakness of his stomach. For although he was of body robust enough, of a stature inclining rather to tallness than to smallness; yet he often languished in stomach, and needed the counsels and aid of physicians. Nor did he use any other bed than a sack, with a pillow set above his head, content with a mean covering; with woolen warps also, and those rather coarse; preserving the same altogether also in his garments. Yet he was delighted with a whitish and clean tunic and scapular; and as of soul, so of body he ill bore filth.

CHAPTER III.

The excellence and efficacy of John's preachings.

[24] Therefore being now instituted in these best arts, With human letters he turned himself to the studies of letters: and in a short time transcending the laws of grammar, he applied himself to the precepts of dialectics and philosophy. In which secular arts however deeming that he must not tarry longer, esteeming that these were only to be touched, so far as they might effect enough for his purpose; at length he took care to confer all his labor on the sacred Letters. and instructed in divine things, In these indeed he was borne with so great desire and love, that all the subtleties of the sacred letters, and their several senses, and very many and various opinions of the Doctors, he penetrated with a perspicacious and clear genius. Nor indeed in all these disciplines both of secular and of sacred letters was his erudition common or vulgar: but accurate and recondite and singular: so that in every matter, on which it must be disputed, John himself brought forth an easy and ready, strong also in the grace of counsel, and besides an erudite and grave opinion. In counsel also he was strong, sincere and grave: and in those especially which seemed to pertain to the salvation of souls, he took care to apply so great diligence, that nothing was clearer than his counsel, and nothing was thought could be brought forth more solid than his opinion. But also in the works of his hands he was most diligent: for he both transcribed very many books with his own hand and imprinted musical notes, which to this very age, as certain relics, are with wondrous diligence preserved by many.

[25] These things therefore being duly and with the highest diligence prepared, obeying the precepts of his Elders, he began to be a preacher of the word of God, he begins to preach, and to be eminent in much grace in that matter among the peoples. But he excelled almost all the men of his age, in tenacity of memory and illustration of mind; so that he quickly grasped those things which he wished, and retained things once received with everlasting memory; and in that which most makes preachers acceptable, namely in pronunciation, he excelled most of all. Nor indeed was he so austere in his words, that he dejected the souls of men with despair; nor so remiss, that he pardoned the boldness of sinning: yet his preaching was more inclined to the sweetness of contemplation and the ardor of devotion, than to austerity. For he esteemed, that men had obtained a generous soul; and were led more by the sweetness of speech than by severity. modestly and gravely, Wherefore his preaching and all his speech, besides the vivacity of doctrine in which he was very strong, and the most ample dignity, was seasoned with much devotion and sincerity: so that whoever had heard the man, seemed to hear as it were a certain exemplar of the Doctor of the gentiles.

[26] But almost all obeyed his preachings; with great approval nor did that befall him which the Savior was wont to say, that no prophet is acceptable in his own fatherland: but by a certain divine gift, in no fatherland was he more acceptable than in his own. Luke 4, 24 But our Savior had also foretold, that the servants of God should sometime do greater things than He Himself did. Wherefore, they went away not satisfied with one preaching of his; but that being finished at our house, if he had invited to another and a second, all set out; and they hung more eagerly on his lips at the fifth, the hearers tireless, even five times in one day, than they had been at the first: for very often he preached five times in a day; so robust of body was he, and fruitful in the knowledge of many things. John 14, 12 And what was more wonderful in this excellent man, he himself both by his virtue and probity, surpassed the opinion which they had of him: with so great grace had God Himself suffused him. But all those things were easy for him, since the office of preaching was not yet, as in this our age we see, corrupted.

[27] For at this time we mostly apply ourselves to the offices of preaching in the learned words of human wisdom: the manner of speaking not corrupted, which afterward prevailed, but then, as the Apostle persuaded, in the showing of spirit and virtue. Now players and jesters and dancers (so to speak) made preachers, with those arts and novelties strive to attract the peoples; which since they are human arts, it is no wonder if they bring the least profit to the peoples; and would that they did not seem sometimes to be instituted to the destruction of the people! 1 Cor. 2, 4 but then to gravity, to gentleness, to the abjection of the body and of corporeal things, but to devotion was the greatest labor studied: and so far did that severe pronunciation and discipline of the divine word persevere, that it was held in the place of a miracle, if such preachers sometimes drew out their hands to be seen by the people. With folded hands, with erect body, purely and without any dissimulation they announced the law of the Lord to the peoples: but using one plainly Apostolic; nor did they use by any reason gesticulations or novelties, or words provoking to laughter: but with the highest gravity their speech was honored, bringing forth to the people only those things, which they had learned were confirmed by the sanctions of the Apostles. Which arts, most acceptable to God and men, since our John had imbibed them from his first years, he brought in the most plentiful fruits everywhere into the Lord's granaries. Yet in those kinds of virtues, which were for an ornament and salvation to the whole Religion, in humility and gentleness, he exhibited long labor; fleeing the praises of men, and in great measure avoiding the favors of the peoples: since he knew, that to a religious man and one especially set up as an example to others, nothing would be more perilous than pride and swelling of soul: which he who had overcome, could in other matters serve the Lord more happily and usefully.

[28] Discharging the Priorate and other Prefectures, Who although through all his life he ever thought one must do so; yet he obtained some Prefectures in our house and family. For he was both dignified with the honor of the Priorate; and in this our Roman province, gifted according to our manner with very many other offices. All which when he had so diligently, studiously, and with the highest commendation and praise of all performed, he provoked toward himself the benevolence and love of all. For he both excelled in singular prudence, and used toward all a diligence worthy of his merits, by which he was dear and amiable to all. The virtue also of discretion, by far opportune for governors, he had most familiar to himself; so that he in a certain wondrous manner transformed toward himself the nature of all. Nor did he wish to try upon others the austerity, which he himself exercised: he excels with wondrous discretion; but since he knew that we are all made by God, but not endowed with equal graces; consulting the weakness of all, and piously providing for the condition of each one, he hastened to leave nothing untried or unexplored after him; whereby he might become all things to all, if it could be done. And although he was of all in his age the most learned, and second to none in the knowledge of many things; he refuses the Generalate. yet he thought the dignity of the Mastership should never be assumed, although to this the Fathers of the Order had most often urged him. For he shuddered at that appellation of the name, which he saw altogether to be contrary to the divine sentence, in which He said to the disciples, Be not called Masters. Matt. 23, 10

[29] Wherefore by the divine will he merited to be a master of peoples; He prevails with a speech most efficacious among all, and the more illustrious, in that he excelled not in the mastery of the body, but of souls. For so strong and abundant a speech, and penetrating even to the inner parts of soul and spirit, was conferred upon him; that he could most easily, by a certain incredible privilege, change souls, fix minds, unite the common folk, contain peoples. Therefore not those given to crimes, not those instituted in the most abandoned manners, not finally those who were led by no fear and dread of God, against sins were able to resist the vivacity and efficacy of his speech; but forthwith their opinion changed and their souls converted, into another

form of living they transferred themselves; so that from bold they became gentle, from impious most pious, and from the most petulant they became distinguished in gravity of manners. The levities also of women, their wantonnesses, and pomps of every kind; he so coerced by his devotion; and vanities to be abolished, that those enticements of secular pomp, and most perilous allurements being cast off, very many betook themselves to the religious life. And very many followed him, wherever he went, enticed by his excellence and sanctity: and through all the cities of Etruria the name of this man was celebrated. And when very many, the world left, had betaken themselves to the religious life; he founds a convent at Fiesole; he established the monastery of S. Dominic on the Mount of Fiesole, in which he gathered a not negligible number of disciples: which house thenceforth, at no small expense, Barnabas, sprung of the illustrious family of the Allii, built and adorned in many parts. In which place by excellent examples of virtue he began to renew the institutes and ceremonies of religion, and to do very many things worthy of mention; by which he invited the souls of the citizens, by the wondrous example of his devotion, to the sanctity of life.

[30] Nor indeed was it granted him to be able to do this in the men of the world only: but when almost all the Religious Orders had come to such dissolution, he restores the collapsed Religious Orders, that the religious differed a little less from the men of the world; he first in Italy by the fervor of his spirit so kindled the souls of all, that he restored by his sermons the collapsed and already long ago into the ruin of body and spirit rushing Religious Orders, and by the best institutes reduced them to their pristine form. They say that at that time the Abbot of the Florentine house Guasconus, born of a noble family, and on that account perhaps not so devoted to the religion which he had professed as was fitting, first at Florence, by the preaching of this man, which he had by chance heard, was so changed in mind and soul; that he himself was numbered among the first, who, all the preludes of his former life passed over, having returned to the observance of religion with the highest admiration of all, thenceforth with wondrous devotion and sanctity consumed all the time of his life; and so did, then in other cities, that he took care to gather very many fellow-disciples persevering to our age in the house of the Lord. The same indeed was done by his labor at Pisa and among the people of Lucca: then at Cortona and acting at the town of Fabriano, even to Rome the fame of his devotion and sanctity was carried forth.

[31] especially at Venice, Thence passing over to Cisalpine Gaul, he withdrew even to Venice: in which most illustrious city, he obtained so great grace both of the nobles and of the people, that he still lives in their memories: and they hold not only his deeds, but also his writings most worthy of the highest veneration. Very many indeed both of ours and of the Nobles of the Venetians, the world left, chose the religious life. Some noble women also, were so kindled by the fervor of spirit, that in that city he established an excellent monastery of noble women, where he founds the parthenon of the Body of Christ, which he named with the title of the body of Christ: whose dignity is so great, that no other is said to be at Venice, which in the observance of regular life can be equaled to it. To these he is believed to have published an illustrious book of charity, composed in the vernacular tongue, but distinguished by much elocution and gravity of sentences. To these he conferred the first Mothers from the monastery of S. Dominic, which is at Pisa; to which at first indeed he gave very much help and favor; since he sent distinguished matrons, and another at Florence of S. Peter Martyr. coming from Venice and Genoa, to be received into it: from which also the excellent monastery of S. Peter Martyr, which is in our city, seems to have proceeded; which is most illustrious in the humility of all, and in the conversation of the religious life. For they report that the first Mother of that monastery, whom they call Prioress, was born of a Venetian father, a most noble man.

[32] But also very many imitating his pursuits, and in our Religion especially (for to commemorate others would be very long) were of the greatest help and ornament both to ours and to the whole Church of God; he also joins many illustrious men to the Order. as John Masius, sprung from Florence; as Laurence of Pisa, and Antony, afterward Prelate of Florence, surely the glory of our age; as Andrew Duccius, as Bartholomew Lapaccius, as John the excellent painter; as very many others, by whose virtue and doctrine very much of dignity and grace accrued to our Religion. He is praised by S. Vincent Ferrer, To the heaping up also of his praise and glory makes, what I recall to have heard from my elders. For when that Blessed Vincent, a man distinguished in doctrine and sanctity, had come to Genoa announcing the word of the Lord to the people, and the citizens exhorted him to betake himself to Florence; he removed himself from that petition by this answer; that he was not sent to those cities, but that they were entrusted to another, by whose doctrine and modesty of life they might compose and amend their manners. They will also that there was a prophecy of Abbot Joachim, or of one or another, concerning this our John, when he foretold many things of the supreme Pontiffs, in the vaticination of one he concluded, And the end of the Raven is; and he seems also to have been revealed to Abbot Joachim. foretelling surely the death of this supreme man. And rightly indeed: for as ravens follow corpses, and devour them and by their croaking are believed to call others to the same; so this our excellent Preacher of the word of God followed the corpses of sins to devour them, and invited others by the example of his virtue to crush them with his mouth.

[33] Nor indeed did he hasten to do this by words only, but also in writing he refuted very many crimes, He refutes in writing the poems of Coluccio on fate: and rebuked offenses: arguing them to their face, whom he had seen too bold against the laws of the Lord. For when the Poet Coluccio, in other respects an excellent man, had published a certain book on fortune or fate, in which he seemed to judge not well enough of the faith, led perhaps by poetic license; when sometime that book had come to his hands, he did not at all suffer its opinions to go away unpunished; but soon published against him a book, which he called the Little Lamp of the night: in which he so purged all his ill-said things, that easily by that very thing both that man's errors and this man's piety and erudition are designated. He also described Commentaries upon Ecclesiastes, and upon the Canticle of canticles excellent meditations, and upon the Magnificat the praises of the kindly Mother of God conspicuous with much devotion: and of his preachings there are still in our hands books, than the reading of which nothing is sweeter, nor is anything more excellent than their erudition. But also upon the Epistles of Paul, to which he was affected with wondrous love, likewise he edits other erudite and pious books. and for the explanation of the Psalms he described things by no means to be neglected; which are filled with so great dignity, that it seems far wonderful to those considering, that so great grace of virtue and intellect was in a man. But it was so great and so excellent, that even when he preached, very many writers were present, who committed to letters the things which he said, with the highest zeal and eagerness, lest namely the things just then heard should slip away too quickly.

[34] Much dignity indeed was in the man, much authority: Wondrous grace of speaking and he so led the peoples, as pious parents are wont to lead boys, with a coin or an apple, whither they wished to move them: nor does he who is consumed with wicked love so gaze upon the loved and desired face, nor so hang upon the mouth of one narrating; as the peoples all did at the hearing of him. For they always thought that they would hear from the man new things, always better and more polished, which they might learn: for besides the majesty of eloquence, in which by a certain natural privilege he excelled; by the opinion also and odor of his virtues he provoked all to sanctity. Nothing indeed in the man was hard, nothing harsh, and nothing obtuse: but those things which seemed likely to be most difficult, by his pronunciation and explanation came forth easy, and full of sweetness and suavity. easily persuading whatsoever, And when many things were given to him, as is wont to happen to preachers; those, by a certain innate piety toward the needy, he took care so to distribute all, that he relieved the miseries of very many by his own compassion. By his labor therefore both girls were given in marriage, he himself procuring the dowry, and captives were freed from their bonds, and those detained by various troubles he refreshed by his providence and consolations.

[35] he calms souls however much disturbed; But to the consolation of those who were held by anguishes and calamities, he was most fit with so distinguished a frugality, that there was no force of sickness, nor so excellent a dejection of soul, nor so bitter a consternation of mind, which he did not recall to modesty or temperance by his exhortation and persuasion. Of angry men also, and those burning for the avengings and vindications of injuries, to be appeased so singular and excellent (as they say) was his gift; that whomsoever, even with exasperated soul and boiling with the greatest wrath, he provoked to patience, to toleration of adversities, at last to peace, their souls being mutually conciliated: nor was there anyone in his age, who could effect so much in the souls of men, as much as he was strong in every matter both in persuading and in arguing. Therefore when with the men of the world he conferred concerning the contempt and despising of worldly things, concerning the divine benefits, concerning the attainment of supernal felicity, concerning the labors of the present life to be endured and borne, and to many of both sexes he persuades Religion, concerning the long expectation of death, and concerning other most holy things of this kind, by which in their minds he might extinguish the love of this world, and inflame them to the desires of the heavenly fatherland. Wherefore he so excited the geniuses of young men, that very many sons of nobles, allured by the sweetness of his exhortations, were as it were torn from the bosom of their parents; and daughters, the sweet embrace of their mothers left, the enticements and pomps of the world cast off, migrated to the state of Religion with most ample devotion. So much indeed was attributed to him by all, that as things said from God, all received the words of Brother John Dominici so, that singular men rightly thinking deem it behooves in no way to transgress them.

[36] From which thing some of the chief men of the cities, for the (as they thought) loss of their sons, in no way deterred by the indignation of parents; were filled with so great indignation against him; that they did not even refrain from contumelies toward him; and most often agitated in their councils, to drive him from their cities. But he, as he was mild and innocent, so bore their calumnies, that you would think him to be one of the Stoics, who as they will are moved by no passion: and when for that truth which he preached, on account of which for the most part men are not moderately indignant, he was hostile to very many, he nevertheless, by the innate charity with which he was affected toward each one, embraced all; nor did he slacken his soul, whereby he might less bring forth those things, which seemed salutary to the souls of men. Therefore he was wont both to argue with modesty, and to conciliate their souls to himself and others by that very gentleness; nay even they themselves ran together to him. and what was more wonderful in the man, the more hostile he was to very many, the more ardent each one of them came to the hearing of him. For suddenly he turned the minds and eyes of all toward himself, by no means

retaining in memory those things, which a little before they had thought against the man. For when they came to the waters of divine grace, which flowed from his mouth; as serpents are wont, having entered the waters, to leave their venom, so surely it befell those, who placed outside the churches tore the most excellent man, to whose preachings nevertheless they ran together most eagerly.

NOTE.

Thus ends the Vaticination, attributed to Joachim, where he is believed to speak of Gregory XII; but so that by the name of the Raven is understood the schism, tearing the Church, and by his cession extinguished. But that those are not Joachim's, but of some other impostor, contriving things congruous enough about the past (which is easy), but about things to come hereafter altogether otherwise; I have shown in App. 4 to part 1 of the Chronological-historical Attempt in the Propylaeum of May; with a like censure of the Vaticinations attributed to S. Malachy.

CHAPTER IV.

On the causes of the Religion then relaxed; and the chief of them, the long Schism.

[37] The first cause of the relaxation But since concerning the dissolution of the Religious Orders, of which this man was the first reparator in Italy, we have made mention above; it pleases to expound the cause of that thing, as we esteem it. First therefore it could proceed from the malice of men, our demerits in great measure demanding this very thing, by which the Divinity being moved imposes an end on all things. For also David is of that opinion, I have seen the end of all consummation. Ps. 118, 96 For all goods being consumed, nothing remains but evil: which, Aurelius Augustine being witness, into the corruption of itself thus also the chief kingdoms, the instability of human things; and the most ample cities, peoples and families, which seemed by the abundance of men and by riches likely to last to the age, now prostrate and ruined lie before our eyes. Whatever therefore arises, must needs perish. The Religious Orders therefore had first stood with wondrous fervor; then, charity gradually cooling, as the Savior long before had foretold, they grew tepid; but at length almost extinguished and abolished, except only names remained with them, and those for the most part empty. Matt. 24, 12

[38] From which thing it is established it came to pass, that God being angry a frequent plague's deluge invaded each of men: 2, frequent pestilence, which so devoured all regions, that scarcely a very few men remained. In the year of salvation 1348 it is handed down to memory that it raged so greatly, that in our house and family, 77 Brethren in four months were extinguished: for not yet had the fear of death so invaded each one, nor had charity itself grown so tepid in human hearts, as in this our age we see, in which both sons leave parents, and husbands with the highest impiety leave their wives. Then in the year above a thousand 1363 and 1374; all Italy was again worn out by plague. And when now men thought they would have rest, in the year 1400 it raged so greatly, through which the heads were taken away: that it came up to that first one. Hence therefore it could have come about, that the families of the Religious were almost all worn down. For when most of all men ought to attend to divine things, and to consult their own salvation and that of others, then there is made a dissolution of the manners of all, then that they may live more merrily they assume all license, as if the salvation of souls depended on the salvation of bodies. But the heads departing, and new ones supervening, the Religious Orders themselves perish. Hence it is greatly to be grieved, since for many years and with the highest labor men are nourished, that they soon fall in one hour; and all that diligence, which men had used before in educating and nourishing excellent men, is rendered vain and empty.

[39] But the last cause could be, that through those times, in which this man, whose life we describe, entered our Order, namely in the year of salvation 1378, 3, the schism, whereby it came to pass the Church of Christ suffered no small ruin by the schism; by which it is most certain that all religion perished no less than by the former pestilences. For, as a little later we shall explain, when there were two supreme Pontiffs in the Church, and sometimes three; and this one indeed adhered to one, but another to the other; boldness grew in the wicked from the dissension of the supreme men; and seeking the favors of many for their factions, they did not suffer the wonted rigor to be observed in the Religious Orders. For when anything ungrateful befell anyone, soon he went away; and not ungratefully received by the other Pontiff, confidence assumed they rushed all things headlong. For what would the inferiors not do, who saw the heads so greatly dissenting, that one brought against the other Pontiff maledictions and criminations, and at last imprecated grave threats and penalties upon each other?

[40] Miserable indeed then was the face of all things, when the whole body of the whole Church lacked a lawful head; and made now like a monstrous body, nor could it promise itself anything firm, so that under an uncertain head the members wavered; nor anything stable; since whatever that one had done, the other contended to reprove. Wherefore neither obedience now, nor humility, nor gentleness, nor the other virtues, by which the Religious Orders are wont both to be preserved and to grow, could hold their rights: but at will and pleasure all withdrew to the opinion, now of this one, then of that a little after, with no respect for God. and all families were rent: Therefore both princes, and cities, and peoples, and all the families of the Religious were worn out by this plague; so that in our Religion, as I heard from my elders, two general Masters were held, and in the Province two Provincials; but in our house there were two Prefects: and so it was done among the several Religious Orders. In which matter often to me considering the providence of God is wont to seem far wonderful, God meanwhile preparing a remedy. that God Himself then took care to prepare a medicine for our evils, when now the evils themselves were arising and coming forth. Since at that time, namely in the year of salvation 1378, as we said before, For in the year 1378 John entered the Order; among ours John Dominici entered the Order of Preachers; but in Spain and Gaul B. Vincent, sprung from Valencia, flourished in our Religion: in which year also they will that the pestiferous schism arose from a cause of this kind.

[41] Gregory the Eleventh the Supreme Pontiff, who had attempted many things against our City with a hostile mind, in that year which we reported above, Gregory 12 then being dead, on the 6th of the Kalends of April had died at Rome. His death, since it seemed likely to be opportune and salutary for the city, by a certain prodigy, at the hour at which it happened, became known to ours. For the watchmen keeping watch at the gate of S. Fridianus, suddenly at the second hour of night both heard knocking, and voices crying out to open: for they brought good things. Many heard: yet no one being found who had uttered these things, all were filled with too great stupor. Therefore when the Roman Pontiff had departed; the Cardinals discordant at the election, the People, who were now weary of the French rule, went on to ask the Fathers publicly and privately, that henceforth they should give to the Roman Church either a Pontiff from the Romans, or at least from Italy. But there were among the Cardinals two factions; the one indeed, surpassing in number, had all the Ultramontanes; but the other the Italians. With good words therefore they answered the people; but in very truth they were of this mind, to elect one from Gaul. But fearing the wraths of the Romans, they came to this opinion, to elect one in name indeed Italian, but in fact from the Ultramontanes.

[42] To the Cardinal of Limoges, who was held the Prince of the Ultramontanes, the Ultramontanes having made a pact with the man of Bari, Bartholomew Archbishop of Bari was joined by intimate familiarity, to whose faith he thought he could entrust all things. Him therefore, by that confidence which he had in the man, he proposed to his Ultramontanes to be elected; whom he esteemed would accept the Pontificate, when he wished, and resign it. But he, as he was a man crafty and desirous of glory, promised by oath that he would do all things in time. As soon therefore as he was elected, and then crowned according to custom; he publicly asked, whether they esteemed him the true and undoubted successor of Peter and Vicar of Christ. All assenting, it is established it was so signified by letters everywhere in the world, and he was called Urban the sixth. By mother he was reported to have been a Pisan, when those creating Urban 6 declared him true Pope, but by father a Neapolitan; a man certainly distinguished by natural sagacity, but bold and astute in genius, far more than the Pontifical state would allow. Soon therefore, that he might seem about to keep the things agreed, he withdrew from Rome to Tivoli. But the Ultramontane Fathers persuading him to keep his promises, he protracted the matter in words at length. And when it was said to him by friends, that unless he did this, the Ultramontane Cardinals would go away; he answered that he had a bosom full of Cardinals.

[43] but he refusing to make the cession, Since these things did not lie hidden from the Fathers (for they broke out) certainly at length on account of indignation the twice seven Cardinals, conjured together among themselves, migrated first to Anagni, then to the city of Fondi. Thence indeed by most cautious letters they signified to princes and peoples; that this man had been chosen not truly, but for appearance, that they might reject the demands of the Romans; and had promised by oath, that as soon as they had escaped the hands of the Romans, he would resign the Pontificate: which since he refused, he must be animadverted upon as a covenant-breaker. Therefore soon coming together for the creation of another, they created the Cardinal of Geneva, who in former years had perpetrated unheard-of cruelty at Cesena, when he was Legate of the March, and had done many other things against the Italians, they set up Clement 7 against him: Pontiff; calling him by a name adverse to his nature Clement VII. And in nearly this manner the sacred body of the Church was wretchedly rent, and Gaul had one Pontiff, Italy the other.

[44] But since those things which consist by nature, are everlasting; To this one Benedict 12, but those which repugn nature, cannot be lasting; therefore the Roman Pontiff, who seemed more natural, more followed; but the French one, two. Namely the aforementioned Clement and Benedict XIII, who was also called Peter de Luna. For to Urban, after he had done many dire things, to him, after Boniface 9 and Innocent 7, succeeds Gregory 12, Boniface IX succeeded: he migrating from life, Innocent VII, then Gregory XII succeeded one another. But all these Pontiffs when they were created, swore concerning the schism to be taken away: but when they had entered the Pontificate, neither mode nor place was found fit. For so are human dispositions, that they do not easily cede power. When therefore it came to Gregory, many legations were sent hence and thence by each Pontiff, either truly or by a certain simulation of removing the schism. with whom in vain there is treating of concord. And Peter de Luna indeed had betaken himself with his men even to Portovenere, but Gregory had come to Lucca; in which place many things, for the sake of removing the schism, were attempted in vain. And he indeed chose Savona for the place of the Council, but the other was borne to another; for they did not confide in each other, The kingdoms being divided into parties, but to both all things, even the safest, seemed suspect. The French Princes almost all were with Benedict: but the Germans and all Spain dissented, and

part indeed with Gregory, part with Benedict, according to the favor or indignation of each Prince, judged.

[45] The Florentines hesitate ambiguous. But the greatest familiarity was to Gregory with Ladislaus King of the Neapolitans: who since he was adverse to the Venetians and to ours, but followed the party of the Pontiff, had alienated the souls of our citizens and of the Venetians from the Pontiff. Yet decreeing nothing with firm opinion, they awaited, what end at last the matter would have. For the legates of the Princes at Lucca with the Pontiff persuaded very many things for taking away the schism: but the legates of the King judged the contrary: but the Tyrant of Milan, now favored Gregory, now the other Pontiff. Charles Malatesta of Rimini, and the Princes of Flaminia, all were with Gregory. Amid these things, while the time was being worn out in legations; suddenly Ladislaus, attacking Rome with a great band, quickly possessed the city.

NOTES OF D. P.

CHAPTER V.

John created by Gregory Bishop of Ragusa, then Cardinal of S. Sixtus, constantly adheres to him: and how rightly.

[46] At that time Gregory was dwelling at Lucca. Being therefore constituted in these difficulties of his affairs, John Dominici is named Bishop of Ragusa, since he had long since received the famous report of our Brother John Dominici, esteeming the man would be necessary to him, and besides desiring to gratify the city of Florence, he declared him Prelate of the Church of Ragusa. But he, as he was mild and good, refused to undertake that dignity; desiring rather to attend to the salvation of souls, than to be promoted to these heights by these human favors. But seeing that the Pontiff had so decreed, he assented to his will: yet never on account of humility would he be consecrated, hoping that he would return again to the Order, the perturbations being calmed. But the Pontiff handled far different things in his mind; believing indeed that the rights of the Roman Church must be conferred upon him, though unwilling, since he himself was the successor of the true Pontiffs. But the other intruded one, (for so they call the not lawful) strove to confirm his state and that of the Church by the best men; and he pursued the matter itself by many ways and arts. But when he did not profit enough in his affairs, on account of the various minds and diverse zeals of men; very opportunely, Rome being taken by Ladislaus by the will of the Pontiff, all consultation about removing the schism was spoiled and disturbed.

[47] Therefore Gregory, striving to join the Prelate of Ragusa more closely to himself, he is also named Cardinal; fearing nothing on account of the contradiction of the other Cardinals provided he placed the best men in the Church, created four Cardinals, dwelling at Lucca; setting one over with the title of S. Sixtus, namely the Prelate of Ragusa, John Dominici; and Master Luke, of the Religion of the Humiliati, an excellent man; and two other excellent and most distinguished men, by whom he esteemed his state would be most strengthened. But it turned out far otherwise than he had hoped. For the other Cardinals being indignant, and thinking of flight (for they feared lest some force be brought upon them by the Pontiff) brought no small anxiety to the Pontiff. To our citizens also, and especially to those governing the Republic; either because by that deed without doubt both the Pontiff's and Ladislaus's forces would be increased; that matter ungrateful to the Florentines, or because they had wished that dignity to be conferred on others at their own pleasure (as they often do); or certainly because, for the causes long since aforementioned, they were hostile in soul to Brother John Dominici, the promotion of these was not grateful enough.

[48] It exposes him to the calumnies of the nobles; The common people indeed extolled the man with the highest praises, vociferating that John Dominici by his virtues had come to the glory of the Cardinalate; and that it could be brought about by such a man, that by his labor and persuasion an end might be imposed on evils and scissions of this kind. But the rest calumniated, saying that the man, a hypocrite and dissembler, had magnificently persuaded that the glory of the world was to be contemned; but that he had fasted on the vigil, that more cheerful he might be able to be present at the festivity: and with these and words of this kind they inveighed against the most excellent man. But he, neither was elated by the dignity, nor cast down by the calumny of these; nor on account of the dignity which he had obtained, either remitted his former devotion and sanctity of life, or changed the habit of his body; but the same humility was in the man, the same austerity of living. which being contemned, No other ease was in him in conversation than he had had before: but in the highest matters, since he was constituted beyond his will, he nevertheless meditated with all zeal both to say and to do those things, which he esteemed to conduce to the Church of Christ and the salvation of his neighbors: but since many difficulties were present, so great a matter could not in one day be composed, in the greatest variety of men and opinions.

[49] But neither had it been consonant to reason, the other Cardinals receding from the Pontiff on account of that indignation, he remains in the fidelity of Gregory, that he himself also should go away from him by whom most recently he had been adorned with that dignity. For who would have praised the man, if today declared a Cardinal, on the morrow he had joined himself to the adversaries of the Pontiff? For that union was most grateful to him, can most easily be understood from those things which he afterward did. Therefore he was never adverse to union, but desired it most eagerly: yet he wished that account should be had both of the times and of the men. Therefore let not men calumniate on account of his creation, or his consent to the dignity, or because he thought he must remain with the Pontiff; in which why he should be blamed does not appear; since they can neither penetrate the secrets of the divine judgments, nor investigate the mind of a man, nor finally is it theirs to judge of the gratitude of a man. For if all those things, the best and most acceptable to God, could be accomplished by reason; it is better in all matters to assume a good rather than a bad mind.

[50] But in this matter to me very often considering, I am wont greatly to wonder at our citizens; who although they are otherwise most prudent, and before all others know how to meet future events; the Florentines certainly ought to have rejoiced at that promotion, in this matter yet allow so much of sickness to their own, that they seem greatly to bring hands upon themselves. For what city is there, what people, what towns or little Villages, which have not obtained both Cardinals and sometimes supreme Pontiffs? Florence alone often lacks this office. But this I esteem to have proceeded by no other reason, than that our citizens use not that prudence which they use in other matters. For while they both will not this one, and that one does not please, and this one would not conduce to us; they obtain no one. But it is the part of a prudent man to know, that it matters very much, whether he is to obtain by gift or by debt. For if anyone be a debtor, the will of the creditor must be obeyed: but if a gift must be received, it is constituted not in the arbitration of the receiver, but of the giver, that he may bestow it on another both at what time and in what manner he shall have wished. But how vehemently those err who esteem otherwise, experience itself makes trial. For if they were lovers of the city and republic, as they ought, whoever should be granted them by the Pontiff, he would be the best and useful, provided he were held a Florentine citizen, provided our city were honored. Therefore our city showed not gratitude enough to Gregory; which by these two Cardinals created by him, neither greatly rejoiced, nor thought that due thanks should be returned for so great a gift.

[51] But since the right of Gregory proceeded from the Election of Urban; But that our man of Ragusa in the prosecution of Gregory by no means erred, can easily be persuaded by these things. All the force of the schism now arisen consisted in the first election of Urban: who if he was truly elected, both he himself was the true Pontiff, and all his successors were true; and so in his election, as we said before, there were two factions; the one indeed had the Italians, the other the Ultramontanes: but this latter was altogether more excellent. Either therefore the election of Urban was true, or false, or certainly null. Null indeed it could not be, from which Pontiff Urban in any way preceded. False by no means: for from a constant number it is impossible that anything inconstant should be made: but the false and inconstant are the same. Therefore if the election was false and made for appearance, surely it was also null. But since every election is in the person, the true Pontiff declared not by words alone but also by deeds; the same cannot be elected and reproved; nor on the one part indeed elected, but on the other not elected. Wherefore since the person is indivisible, either he is wholly elected, or utterly reproved: for among the Dialecticians also he is called an individual. In the seamless tunic also of the Lord he is described to have been: wherefore that election could in no way by right be made for appearance. Besides in all matters deeds are wont to have more weight than words: for they call those feminine, but deeds masculine. If therefore they elected Urban by deed, it is established that Urban was truly Pontiff. But that by deed they elected Urban, both by the consecration, and by the conferring of the Pontifical mitre, and at last by the public adoration, it was most openly indicated. Then when, whether he was the true and

undoubted Pontiff, and Vicar of Christ, and successor of Peter, he had been asked; all truly professed that the matter was so, and no force intervened, and by their letters signified this very thing according to custom; it is established that he established him truly Pontiff also by their own opinion. For the Church of this present life judges not the hearts of men, but words and deeds.

[52] and the promise of cession, granting it was made to the Ultramontanes, But the promise which he made, as they say, only to the Ultramontanes, but not to the Italians, who desired to be freed from their hands, was surely made. But be it that it had been made to both before the Pontificate; the same, by the change of state, remained invalid; whence he could no longer resign the Pontificate. By law indeed it is provided and sanctioned, since Celestine, that most blessed man, ceded the Pontificate, that this very thing was henceforth lawful to no one, on account of the discords which might arise in the Church of Christ. nor could it bind the ordained one, Lastly, be it that he had been elected by the Ultramontanes for appearance, that they might either confer the Pontificate on their own or certainly keep it; by ours he was truly and without guile elected. Although therefore at first the Ultramontanes elected him for appearance, but ours for truth; yet each faction afterward adored him as the true Pontiff. Wherefore Urban was the true Pontiff, Gregory was the true Pontiff, and all his successors: and since the sheep of the Lord follow the Shepherd, if Gregory was the Shepherd, but our man of Ragusa indeed a most gentle sheep; he having followed him as Pontiff seems by no means rightly to be accused.

[53] Lastly since every election by right itself tends to the better; but that Clement, even unworthy, was elected, in this matter it will be evident that the Ultramontane Prelates erred vehemently, if we will more diligently behold him whom they elected. For they thought the Cardinal of Geneva should be elected, of whom very many and certain enormous crimes are recorded to have been, but the chief was the savagery of Cesena. For when he was in Flaminia the Legate of Gregory XI, and aspired to the dominion of Bologna; that he might more easily possess the City, he summoned Breton and English soldiers in aid: but his camp being pitched at Bologna, when he had consumed some time there, when he saw he profited nothing (for it was fostered by the aids of many), Bologna being left, who the people of Cesena, having avenged themselves on the Bretons, he withdrew to Cesena to winter with his Bretons. And when he himself indeed tarried in the citadel; but the Bretons afflicted the citizens with injuries, rapines, and very often with many contumelies, the citizens complaining for all these things, received words for the intolerable deeds of the Bretons. Their complaints therefore being multiplied, when they could in no way bear the injuries further, at length they report the Legate answered, that they should avenge their injuries by arms if they could. By which answer the citizens being agitated, arms being suddenly taken and a sedition made, they report that in that tumult above eight hundred of the Bretons fell. Which when the Legate had perceived, he begged, promising many things, that the people of Cesena should lay down their arms.

[54] When this was less obtained, they fearing the wraths both of the Legate and of the Bretons; at length by the exhortation and persuasion of Galeotto Malatesta, the Legate promising that he would bring no evil upon them, but, now persuaded, to lay down their arms, they laid down their arms. Which when it was done, by night the Bretons being let in through the citadel and joined to the English, suddenly with arms invaded the city; and slaying cruelly all who met them, with no mercy or pity, and with no distinction of sex or age, they prostrated above three thousand of men; nor sparing even the infants who were held in their cradles, he had given them to be slaughtered most cruelly, seized by the feet with unheard-of cruelty they dashed them against the wall, or certainly pierced them with swords, not abstaining even from mothers or pregnant women. But it is established that the Bretons raged so far, that those who had fled to the churches, even upon the altars they most savagely butchered: then pillaging the whole city, they permitted only those to escape, who had fled outside the city.

[55] But they report that this also then happened as a miracle, when one of the Bretons in that devastation of the city had killed someone upon an altar, without any reverence of the churches, and he by chance had fallen at the feet of the image of B. Antony; that ferocious man attempting to strike the image of that Saint, so great a force of fire as it were a flame soon seized him, and so fed upon his whole body, that pain overcoming him, turned into fury, running he plunged himself into the sea-waters: which kindled in a certain wondrous manner, as long as his bones survived, so long those flames burned in the waters: all which things it is handed down to memory were done in the year of salvation 1376. Him therefore the Ultramontane Fathers, who had fled from Urban, elected Pontiff; in the year 1376. and by a name adverse, as we said before, called him Clement the seventh: who if he was culpable in that matter, by what right they thought he should be set over the holy Church, let the wise judge. But all these things according to the knowledge of affairs and according to the truth, I would have said rather by reporting than by asserting.

NOTES OF D. P.

CHAPTER VI.

In the Council of Pisa Alexander V is elected: that he should cede to him the man of Ragusa persuades Gregory; and by him, the former being dead, he is sent as legate to the Emperor Sigismund for union.

[56] Almost all the Cardinals, But let us return whence we have digressed: for I would not have narrated all those other things, except that by what reasons Brother John Dominici could be moved to follow Gregory, all may understand by a certain clear reason. For since the man was most illustrious in the skill of letters, and almost most holy in integrity of life; it is by no means probable, that he in so great a matter lived inconsiderately or unadvisedly. Therefore when now almost all the Cardinals had departed from Gregory, he being left with those four alone, Gregory and Benedict being cast down, he betook himself to Siena: but also those who were with Benedict had all fled. The Cardinals therefore of both Pontiffs, mutually exhorting each other by letters, at length four from the faction of each Pontiff came together at the town of Leghorn, to take counsel with each other on the several matters. But Benedict, seeing himself deserted by all, withdrew into the kingdom of Aragon. After therefore they had conferred very many things, at length they sent legates to Florence, who should ask from our citizens, that a place most fit, and suitable for celebrating a Council, be deputed to them: but, as for the most part happens in a sedition, a new sedition was made.

[57] For when all had come together at Pisa to the appointed place, they convoked both Pontiffs to the appointed day. They come together at Pisa: When the Pontiff Gregory understood this, all the Cardinals who had come together at Pisa, that they might celebrate a Council against the Pontiffs, as heretics and schismatics, and enemies of the holy Church, he deprived of all ecclesiastical dignity; and so thought it should be written to the Christian princes and peoples, and called that Congregation not a Council, Gregory, these being deposed, but a Conventicle: for it was established by the authority of no Pontiff. Then that he might draw very many to his opinion, he created other new Cardinals; creates new ones: good and elder men indeed; but, God disposing otherwise, that matter brought the least strength or fidelity to Gregory. For the Cardinals who were at Pisa writing against the Pontiffs, they obtained more faith. Amid these things King Ladislaus, a favorer of Gregory's party, burst with a great band into the Sienese and Aretine territory, Ladislaus terrifies the old ones by arms; that he might break up the Council if it could be done, or make those coming thither slower by that tumult of arms; and pillaging much in these places, at length by a faction of the citizens, Louis the tyrant of Cortona, led to the King in his camp, left the dominion of the city to Ladislaus: and so in this manner having possessed the city, he began terribly to threaten ours.

[58] But while these things are thus done by Ladislaus, Gregory withdraws to Rimini. and some mention of peace had begun to be made between the King and ours; but the Pontiff that he might live more quietly had withdrawn to Rimini; those who were at Pisa, the Cardinals and the other Chief men and all the Legates, against both Pontiffs, contended for the union of the holy Church. To which when no one had come, all those things which seemed should be done according to custom being duly performed, at length against them, as against heretics and schismatics, they brought a sentence: then on the 7th and 10th of the Kalends of July for the new Pontiff to be elected enclosed in the archbishopric, into the sole and true Pontiff of the holy Roman Church, Peter of Crete, Alexander 5 created at Pisa against both. a distinguished and singular man, with immense joy of all they elected, on whom the name Alexander V was imposed. These things being thus done, very many legations of Kings and Princes came together at Venice, of whom some indeed were for Gregory, others for Benedict, more for Alexander. At length at Venice it was thus confirmed by public decree, that obedience should be rendered to Alexander, and the same was done at Florence.

[59] But in this perturbation of all things, with the highest zeal and diligence strove our man of Ragusa

to persuade the Pontiff Gregory, That he should cede to this one, John strives to induce Gregory: that he should resign the Pontificate for the divine will: but he reminded that he ought to consider, that since he had taken care to do many things which seemed likely to be salutary to his state, in what manner all had come forth empty; that it would come about, if he ceded, that peace and tranquillity might at length be restored to the Church: nor ought he, while he attended to his own affairs, to be an impediment to ecclesiastical union with the highest infamy of himself: nay the more gladly ought he to consent in this very matter, in that he had always had the name both of an excellent and most gentle man, the preserving of which it is no small worth-while for a prudent man to have solicitude. For the common good also of the republic it is most evident, that even their private commodities must be left by all good men: wherefore both the Pontificate, which someday even by death he would lose, if he ceded, he would acquire immortal fame and an eternal name.

[60] I indeed, O most Blessed Father, esteem that God gave me to you as a companion for no other cause, showing, all deserting him, than that I who have persuaded many others, may now also persuade you for the salvation of your soul. For who stood by you for my cause, that you should promote me, thinking nothing such, to so great a summit? Then, most Holy Father, do you believe that so great alienations of souls from your beatitude proceed except from the divine will? Who wrested the souls of your Venetians from you? Ought not your citizens also, even all others judging the contrary, to have remained in your devotion? But also the citizens of my city, whom lately you honored together with two Cardinals, who of them took away their wills from you? These are all nothing but indications of the divine will. that this is done by the will of God; But even if all human rights seemed to fight for us; ought not the divine will always to be more excellent with us than all those? For to our salvation He always aspires: but by diverse ways and arts He is wont to effect this very thing, even we being ignorant or certainly unwilling, for His goodness: and these indeed by adversities into the heavenly granaries, these chaff being first crushed, He takes care to lay up; but others by prosperities He leads to the everlasting kingdoms.

[61] What therefore do you think should be further awaited? Is it not better, things being still entire, of your own accord to come to that, to which nevertheless it must be come, as both past and present things all prove? to which one should not pertinaciously resist, For who would doubt of the future? Rome is now in danger, which longer remained in the faith. You have lost Viterbo: your Nephew, whom you had set over the city, you have lately heard was captured; but all things prosperous to your adversaries, the several things, even those which seemed to be safest, are adverse to you. Therefore, most blessed Father, do not think that one must pertinaciously fight with the divine will. For Dathan and Abiram, who for the Pontificate fought against Moses with the highest pertinacity, you know with what and how bitter animadversion they were punished. but David should be imitated, But rather, ceding to the temporal and perishing pontificate, be like to that most holy man David: who when his son had driven him from the kingdom, and he went away a fugitive; Shimei the Gerarite insulting the King, and casting stones at him and earth, and cursing him with very many revilings; when one prince wished to rush upon him, and go to avenge the King's injuries; Beware lest you do it, he said, for the Lord has commanded him to curse David: who knows if for these curses God may have mercy on me. in the hope of eternal reward, if he obey. I persuade you therefore, most Blessed Father, that you place all your things of your own accord in the divine will: lest you seem to cede then, when you can no longer retain the thing itself. You are the Vicar of Christ: at His arbitration both to retain and to leave the same dignity is fitting. He Himself will be a help to you, if it please Him: He Himself will defend your cause and dignity; and He Himself will change the minds of men, in what place and time and manner certainly shall seem good to Him, who turns all these temporal things at His own arbitration. On Him therefore cast yourself and all your things: He Himself will foster and nourish you; He Himself will reserve for you, if not these perishing dignities of men, another glory, for this your humiliation, in the heavens.

[62] Gregory had a mild and most humane disposition, and most ready to all the best things; and easily would he have consented to these reasons, had not very many others and the greatest been present as persuaders to the contrary opinion. Therefore he answered that he was most ready for all those things; Gregory being almost moved by these things provided not he alone, but all the rest also should resign the Pontificate; in that matter however he would consider more diligently. Meanwhile Alexander had decreed to go from Pisa to Bologna, at the persuasion especially of Baltassar Cossa the Legate of Bologna; very many persuading that he should hasten to Rome at once for the confirmation of his state, since he had lately recovered it: yet the opinion of the man of Bologna prevailed: Alexander dies at Bologna, and so moving from Pisa to Prato and Pistoia, then soon he withdrew to Bologna. In which place when he was awaiting the legations of the Christian Princes, and now some had rendered obedience; in the tenth month after he was created he migrated from life. But his death was suspect for many reasons. Therefore for the new Pontiff to be elected the Fathers being enclosed, at length in the year of salvation 1410, on the Ides of May, they elected the legate of Bologna as Pontiff, and in the year 1410 John 23 is elected, calling him John XXIII. But now on account of this election, which had by no means lacked the greatest suspicions, the souls of all being turned and distracted into various opinions, all things were perturbed with novelties. The Pontiff however, when now he had remained one year at Bologna, had determined to go away to Rome. Therefore moving from Bologna, through the Florentine and Sienese territory, at length he came to Rome; and in the same year peace was confirmed with King Ladislaus; and by him the city of Cortona, thirty thousand of gold being received, was given.

[63] The death of Alexander had not a little raised the souls of Gregory and his men. But most of all Bologna and Forlì had disturbed the whole matter, Gregory again creates 13 Cardinals. which cities had defected from the devotion of the Church in those days. Wherefore thirteen Cardinals, in the year that followed, Gregory created, of whose number was Alamannus Adimar, who was then Prelate of Pisa. With the Pontiff John also the peace of Ladislaus by no means longer remained: but although before he had burst into his camp, Pope John driven from Rome withdraws to Florence: yet his forces being resumed and Rome again taken, he put the Pontiff John to flight. With hastened course therefore he came to Florence: and although among the Florentine common people he was called a phantom, yet from the city he was excluded, a habitation being permitted him at the house of S. Antony the Prelate. For in these perturbations the minds of all the citizens dissented, nor easily had they where they could fix their foot; but this one adhered to that Pontiff, the other to the other.

[64] But while this was the state of affairs, very opportunely Sigismund was elected Emperor of the Romans, a man certainly singular both in greatness of soul and prudence. The man of Ragusa again persuades Gregory to cession; Then indeed our Prelate of Ragusa pursued the matter with many words with Gregory, that he should intend his mind to the union of the Church. Which when he had easily obtained from him, but Sigismund had promised all his labor, and for the cause of that matter had come from Germany into Gaul, both by letters and by messengers he most studiously pursued the matter itself. and by him he is sent to the Emperor Sigismund. At length by the will of the Pontiff, the man of Ragusa betook himself to Sigismund, to consult most holily concerning his affairs. But all things being inspected and known, they judged that the whole matter was placed in John. For since they had now received the will of Gregory, most vehemently inclined to the union of the Church; if they had brought John to this point, beyond all doubt they hoped that they would accomplish the whole matter. Therefore by more secret letters they decree that the mind of John should be most cautiously tried.

NOTES OF D. P.

CHAPTER VII.

The Synod of Constance is convoked: to it John comes in person, Gregory by Legates, and cedes the Pontificate: John and Boniface being deposed the Schism is extinguished.

[65] These things being thus done, when the man of Ragusa had returned to Gregory, and now the event of affairs was awaited, Sigismund began, as had been agreed, to agitate the matter itself with John with the highest zeal. But that John might not seem to be an impediment to ecclesiastical unity, he sent two legates to Sigismund: For the union of the Church a Synod is decreed; who treating many things with the Emperor, judged that by no means could so great a matter be composed, except a general Council being made. That opinion when it had prevailed more than all, a difficulty arose, concerning the place, manner, and time of celebrating the Council. When therefore the legates had returned, announcing the excellent mind of the Emperor, the Pontiff John began to be in a ferment, what place would be most fit for the holy deed of the Council. For he feared to come into the Emperor's hands: and he decreed rather to do all things, than to come to a place, John hesitates in the choice of a place, in which the authority of the Emperor would prevail more than his own: but this all his friends also persuaded him. Wherefore it was thus decreed by him, that he should give public mandates as liberally as possible, but the witnesses being removed should restrict the mandates only to certain places; for so he hoped that he would without doubt be Pontiff. But certainly the heart of the King is in the hand of the Lord, and whither He shall will He will turn it. For when it came to that day, on which the Pontiff was to give mandates to the legates; suddenly changed in a certain wondrous manner from that first opinion, into this opinion he is reported to have given mandates to the Legates.

[66] Since many and great dangers, and most perilous to our souls and bodies, the Church of Christ has suffered through the former times; at length he commits the whole matter, now for the divine will it is near at hand that it be freed from all these. But to this matter all of you, my Brethren,

with all your strength and every endeavor ought to apply yourselves. But you, O Brethren, whom we have decreed should be sent in this very matter, it by no means becomes to be ignorant, of how great weight and of how great authority this your legation will be in the future. Indeed I think, that for many ages before there was no legation, which was of so great dignity and grace. For not for any kind of matter, as is wont to happen, are you about to go, but for one no less grave than holy, for recalling the union of the church, for the unity of the head, for the salvation of our souls and bodies, and for the tranquillity and peace of all Christendom. With how great prudence therefore, and with how great goodness and faith it becomes you to be adorned in this very matter, do you yourselves most diligently consider. I indeed fearing the manners and zeals of men, had so determined in my mind long since, that I would restrict your mandates to certain places, in which you should in no way suffer the Council to be made: but now, God so willing, I am so suddenly changed, that I think all things should be placed in your hands: and if indeed it shall please God that we remain in the dignity conferred on us, it will be as we wish; at the arbitration of the Legates sent by him. but if it be so done concerning us, in other things though we be sinners, in this however we shall never repugn the divine will: we shall surely have discharged the office conferred on us, if by our zeal and the labor of the hands of those, whom we ourselves shall send, all these impending evils be removed. Go therefore, and what the divine grace shall minister to you, with your wonted goodness and faith treat with the Emperor. For this, whatever shall have been done by you, that we shall esteem to have been accomplished rather by the divine will than by human work. When the Pontiff had thus perorated, the little paper of the designation of places, which he held in his hands, he tore before their eyes.

[68] But they, his blessing received, forthwith went away; and by great journeys set out to Sigismund, in a short time chose the city of Constance for the place of the future Council, confirming that place by the authority of the Pontiff. Which when the Pontiff understood, led by late repentance, he greatly accused no other than himself, Constance is chosen, that he had of his own accord trusted himself into another's hands: but lest he should seem to act against those things which he had before promised, at the beginning of winter he withdrew from Florence to Bologna, his friends however dissuading, who feared for his state; since they knew Sigismund to be an excellent man, and most ready for all great things. Sigismund also himself moved from Germany, to meet the Pontiff. At Piacenza therefore first, then at Lodi, after at Cremona they likewise came together: and there for a whole month, consulting concerning all future things, they remained. But when it pleased Sigismund, winter coming on, to return into Germany; John comes to Bologna. all things being composed, he indeed into his Kingdom, but the Pontiff withdrew to Mantua: but winter being now passed, the Pontiff again returned to Bologna. He was agitated indeed in mind, and would gladly have composed causes of delaying or of utterly dissolving the Synod (for he feared the power of Sigismund); yet the matter was brought to that point, that the Pontiff could not easily without the highest infamy and disgrace draw back. Therefore when, the time of departure coming on, he now wavered in mind, peace again intervened with King Ladislaus, and a little after very opportunely the King himself was extinguished. By his death the forces of John indeed seemed repaired, since his capital and most powerful enemy was taken from life: but from Gregory almost all hope was taken away.

[69] When therefore our man of Ragusa now persuaded many things with Gregory, Gregory, when the man of Ragusa persuaded that he too should go, which seemed greatly salutary; but most of all that he should complete the letters and mandates to be carried to the Synod, mentioning that it was now time to go; the Pontiff, moved on the other part by his words, is reported to have answered thus. You indeed, O Brother of Ragusa, persuade us by your words those things, which we ourselves have long since often persuaded ourselves: for not so greatly did we covet this See, but that we loved more God and the salvation of our soul. The things therefore which we shall now report to you, let them not be said for this reason, that you should esteem us to wish in any way to resist the divine will; but rather that for the ingratitude of men we may complain in this last place. For no one is present who grieves for our lot, no one pities this old age, no one henceforth will reverence these gray hairs.

[70] If I received these things from strangers, it would certainly have been more tolerable. But what have I done either to my citizens, or to your city, he complains of the ingratitude of the Florentines that so bitterly and so atrociously they should have turned against me? For now, not as Pontiff, but as a private man I speak. I pass over that I am a Venetian citizen; that I have conferred many benefits on them, and that I have always held them in honor: and surely I would have done far greater things for them, if they had either wished or certainly asked. But now with most holy David I can say; I am become a stranger to my brethren, and a pilgrim to the sons of my mother. Ps. 68, 9 To your citizens also did I not in three years of my Pontificate grant three Cardinals? Indeed in my time they obtained that which never before; and as they will prove by experiment itself, hereafter perhaps they will never have. But at last I waited for one who should grieve with me, and there was none; for one who should console me, and I found none. But from John this phantom of his, let them see in five years, how many they have obtained, and let them name them by their names. But if I adhered to Ladislaus, for the cause of the Church; I confess, God being witness, that I did it by no other reason, than that he might defend the cause of the Church; and since all were borne against me, I certainly found no one more faithful to this See. But as regards the Pontificate, he excuses his former delays, I now an old man, for you rather and your commodity, than mine, have hitherto retained it. I esteemed moreover that to each one it was granted to defend his own right: for unless all laws have come to be perverted by time and this affair, right and justice always stood for my Pontificate. But, since by signs, as you have often reported, it is otherwise provided by the eternal law; by a better counsel I indeed cede, God willing, and I cede with a willing soul, even if there were no suits or controversies of men.

[71] But, man of Ragusa, see lest we alone come forth wretched in this cause. You know the snares of men, you know their manners and zeals, how great and of what kind they are. and he entrusts his cause to the man of Ragusa. For I, left and deserted in this corner of mine, shall be a document to posterity, that no one trust far in human affairs, either in the faith of men, or in their promises. So therefore dispose the several things, that both to the salvation of their souls, and to ecclesiastical tranquillity, but at last also to our honor, you may most prudently and most cautiously consult. When the Elder had finished these words, the man of Ragusa, having consoled the Pontiff, answered that he should be of good spirit. But the more, most blessed Father, you have proved men to be ungrateful; the more especially ought you to recognize the divine will; which if it has so disposed, must be obeyed. But the honor of your Sanctity we shall defend with all zeal and endeavor: do you only make two letters, Here with Malatesta he goes to Constance: the one indeed containing the common mandates, but the other private, in which certain singular things to be opened in time may be committed. So I hope it will come about that the Pontiff John, if he come to the Synod, will be the first deceived, ignorant of the content of the others. These things therefore being done in this manner, and all things prepared for the journey; our man of Ragusa and Charles Malatesta, a man illustrious in arms and the skill of letters, leave being asked of the Pontiff and his blessing received, not without tears having departed from Gregory, took up their journey toward Constance.

[72] But John at the beginning of the month of October, in the year of salvation 1414, betook himself from Bologna to Verona. He was dissuaded by very many, lest he should hasten to the Synod, as he had promised, thither, against the counsel of his men; and they alleged this by many reasons; but he, that he might keep the things agreed, could in no way be moved from his opinion. But they report that he often said, that he was driven by a certain higher and greater virtue, by which, even if he wished to do otherwise he could not, but that he hastened thither. Therefore the Alps being crossed, at length when he was made near to Constance, the Emperor Sigismund was come to meet him; and following him with much reverence and honor, John comes, led him even to Constance. After it was come thither, the Synod being now begun, came also the man of Ragusa and Charles, bearing with them the full mandates of Gregory. But so many thousands of men had come together in that place, that they are reported to have been above 40 thousand of horses. But the Synod being confirmed by the authority of Gregory, and deceived by one set of Gregory's letters, when now they were scrutinizing the mandates of the Pontiffs, who were set over the affair; when they had brought forth those common letters of the man of Ragusa and Charles, as the Pontiff John inspected their tenor, he is reported to have said to his men; That Gregory had treated the man of Ragusa fraternally: but he was ignorant what was held in the more secret ones.

[73] Therefore then he who was deceived by a certain holy craftiness, esteeming that he had now escaped the danger, he promises he would cede if the other had ceded made more secure, when the day was at hand on which all those things were to be accomplished; the Pontiff John began to adorn the matter with far magnificent and most ample words, and all being exhorted to the unity of the head, asserting that he would be most ready, if the others ceded, even to resign the Pontificate. To the same Sigismund exhorted with the best and most pious words, praising much the mind of the Pontiff, and demanding the pledge of his words. But he, esteeming that no other mandates of Gregory were present than he had seen, by oath and letters before the whole Synod promised that he would do it, if only Gregory himself had truly and sincerely ceded. But now concerning the third Pontiff it was settled, since he had neither come to the Synod when convoked, nor even designated legates.

[74] Then the man of Ragusa Then indeed rising up the man of Ragusa and Charles, before that whole assembly held an oration of this kind. Although all the virtues, most ample Prelate, and you most invincible Emperor, and You all who are present, prove and confirm what and how great a man is; yet there is none which so proves men as faith does. Indeed by faith all are saved, and by the same are saved. For by faith the Saints obtained victory: by faith wrought justice, and by faith attained the eternal promises. the necessity of union being set forth, But although it is placed in many things; yet in no thing more than in the unity of the head does it consist. For there is both one faith and one baptism; one God and Father of all, and one master and giver of the law. Besides being many we are one body; and we all partake of one bread and one cup: nor indeed did Christ suffer more parts to be made of His seamless tunic: nor when they had divided the other garments, was it granted to those impious ones to cut and divide it: but to cast lots for it, that it might be

for the use of one only, the Holy Spirit as I think inspiring them, in so far as by this example they might persuade future men, that one must most of all beware of the rending of His tunic. Lastly since the Church is a sole Virgin and Mother, she must surely be joined to one man only: and the will of Gregory toward it, since, the Apostle being witness, the man himself ought also to be of one wife: but whom God has joined let not man separate. All which things since our Gregory himself desired with immense and the highest desire; yet he deferred even to this day and hour, because he did not perceive the souls of men to be disposed to that matter, as had been opportune: but when from many signs the divine will became known to him, for the tranquillity and peace of the church, he destined us his Legates to this holy Synod, that in his name, placing all things in the hands of God and of the Church, you may dispose those things, both concerning his dignity, and concerning all the rest, which may seem to conduce to the salvation of all.

[75] When he had said these things before them, the second letters being unfolded and read in the hearing of all, he added; from his other letters he cedes the Papacy, To the Pontificate therefore and to all the right which he had had or could have had in it, in his name we freely cede, and sincerely and without guile renounce, about to receive from the Lord the rewards of this humility and work. I also, who here assist as his legate, since I have now discharged my office, both the Hat and the dignity conferred on me by him I resign of my own accord and freely. When the man of Ragusa had said these things, John was astounded, and as wax at the fire grew stiff, understanding that he was altogether caught and circumvented, and abdicates himself the Cardinalate: and reckoning that no way was henceforth left to him, for the time answered few things, that he would consider concerning his cause. But when the man of Ragusa had betaken himself to a lower place among the other Bishops, by the highest consent of the Emperor and of all who were present and by the authority of the Synod they decreed that he should be both restored to the dignity of the Cardinalate, and honored with the presidency of the Council, whom soon he is bidden to receive again. with immense glory. Therefore now nothing was done in that Synod, nothing with the Emperor, where the authority of the man of Ragusa had not intervened: but the greatest dignity of him was held with Sigismund, and very much was attributed to the man of Ragusa by all.

[76] But soon when John dissembled, and deferred his cession from day to day; John flees to Schaffhausen, Sigismund and John began to be suspect to each other: then dissembling many things, they came at last into open enmities. There aided John the Archbishop of Mainz, and Frederick Duke of Austria, and besides all his men. Seeing therefore that it was not safe for him, if he remained longer in that Synod, and especially because he feared that force would be brought upon him, and now took note of certain conjectures; when he had now remained four months in that place as Pontiff, he began now to think of flight. By night therefore, few accompanying him, no one of the Cardinals knowing, and his habit feigned, taking flight, he came to Schaffhausen: and when this became known in the morning, some Cardinals either in truth, and by the Duke of Austria is given into chains. or as if to recall him, followed him. When they less obtained this, fearing the power of the Emperor and the Synod, they returned to Constance: and when he was hastening into Burgundy, by Frederick Duke of Austria, who had promised that he would snatch him from the hands of the Emperor, while he hastened his journey, detained on the way, in chains and prison for a long time he led a most wretched life.

[77] John and Benedict being abdicated, But now, all things being removed which seemed to impede the Synod, doing all things more freely, both those Benedict and John, as the foulest enemies of the holy Church, and heretics and schismatics, they deprived of all honor and dignity, in the year of salvation 1415. Then instituting very many laws for the reformation of the holy Church: and when at last all things seemed to be composed enough according to their wish, they came together to elect a new Pontiff. But that election was for this reason especially most worthy before all others, because it was not, as others were wont to be made, by the Cardinals alone, three Florentines concurring at the election, but by these and by each Nation, which sent to it excellent men as electors. But to the heaping up of our praise and glory, that seems to confer most of all, that in that election of Martin, three of ours, most ample men, were present, as I myself find handed down to memory. The first was John Dominici, whose deeds we are now narrating; another Leonard Statius, whom the Tuscan nation destined to the Council; the third Dominic, Archbishop of Toulouse. Wherefore it was worth while that a greater and more diligent discussion and examination of things and persons be had, in the year 1417 Martin 5 is made Pope since to it so many distinguished men from diverse parts of the world came together. On the fourth therefore of the Ides of November in the year of salvation 1417, with immense frequency and assent of all, they elected Oddo Colonna to the supreme Pontificate, whom they called Martin the fifth: who soon, the affairs of the Church and of the Christian Princes being composed, and the Synod dissolved, returning to Italy, was at length received at Florence with the highest honor.

[78] But John at that time was held in chains in Bavaria; to whom John 23 submitting himself. and since there was some doubt, whether his deprivation, on account of the violence brought, had been accomplished by right; the Pontiff decreed, lest by that very sign anything of novelty should arise, to lead him thence, and to commit him at Mantua to perpetual prison: but by the help and favor of friends, before he had come whither he was led, he fled into Liguria: then either by conscience, or rather by a better counsel fleeing thence, he withdrew to Florence, to kiss the Apostolic feet. But at his entrance so great a concourse of all is reported to have been made, that men nowhere before remembered, that so much of people had come together at once at Florence. They pitied indeed him, whom they had once seen of so great sublimity, now to behold with their own eyes deprived and wrapped in sordid garments, and most wretched of all. Whom when Martin had received with benign countenance, at the request of our citizens he restored to him the title of the Cardinalate: which received, surviving scarcely one year, he was taken from life, and in the chapel of S. John, given a marble sepulcher.

[79] Gregory also dwelling at Rimini, whether from weariness of affairs, Gregory also dies at Rimini. or fatigued by those first perturbations, or certainly by reason of his increasing age, before the Synod was dissolved, migrated from life. He was surely a most excellent and most just Pontiff, and one to whom always the company of good and illustrious men pleased: and although this can be perceived in all things, yet in those promotions which he made it shone forth most of all. But, on account of the suits which were in Italy, he was neither acceptable enough, nor greatly (so to speak) fortunate: and from this root especially it came about, that none of the Pontiffs, who afterward were created with those names by which those were called who presided in that schism, are by any reason named: for there would always be a difficulty in the number. For if Gregory was the true Pontiff, the next who should be called by the same name would be the thirteenth; but if not, the twelfth: and so no small difficulties could arise. But I return to our man of Ragusa.

NOTES OF D. P.

CHAPTER VIII.

The praises of the man of Ragusa. The Legation into Hungary: his death and burial at Buda.

[80] Therefore in this very Synod the authority of our man of Ragusa prevailed very much with all, The great authority of the man of Ragusa in the Synod both by the elegance and virtue of his speech, and by his prudence and singular genius. For from his mouth the opinion of all seemed to hang: for he was wont both to approach all, and to exhort each, to bring illustrious opinions in every matter, and to be of wondrous dignity with each one. But most of all in persuading what he wished he was held most skillful: for the men of that age did not use the pomps of words, which now; nor were they adorned (so to speak) with rhetorical garlands or empty leaves; and they always reverenced that Apostolic sentence, on account of the gravity of his diction, esteemed in that age; in which he said; If I should please men, I should not be the servant of Christ. Gal. 1, 10 Wherefore by this skill they composed their sermons. Very many of the more ornate sentences of the sacred Doctors, and sometimes of the Gentiles, they both committed to memory, and made cohering into one opinion: and when they were to pronounce sermons to the people, or certainly to orate to the Clergy, they assumed very many of them; and weaving them together by turns, suddenly and in a very short space they seemed to have performed illustrious orations. Wherefore it is no great wonder, if, strengthened by better foundations, their orations were worthier and more efficacious and in a wondrous way useful; filled not with flatteries, but with gravity of sentences; serving the salvation of their neighbors more, than human grace or perishing glory. In these things therefore our man of Ragusa so excellently went before others, and the opinion of his virtue: that the whole Synod proclaimed his praises. There was added to these a most ample opinion of his goodness, which was so implanted in the souls of all, that whatever he said, whatever he counseled, seemed as if received from a divine oracle: and they report that he, on account of the distinguished report concerning him among all, obtained some votes toward the Pontificate.

[81] Besides so great was the authority of this man with the Emperor Sigismund, likewise with the Emperor so great the faith, and so great the devotion, that he thought he should be admitted to all his counsels; a familiarity not moderate or vulgar, but close and intimate, being undertaken with the man of Ragusa. Wondrous also was the reverence of the Chief men toward him; and to the man of Ragusa, as to a patron and the nursling of their salvation all flocked together. Therefore if laws were to be interpreted, and the Chief men. if statutes to be made, if discords to be composed, if salutary counsels and those chief for the salvation of souls were to be conferred on men; no one was held greater in genius than our man of Ragusa, no one more solid in circumspection, no one more illustrious than he. For he was led by no sickness of soul in conducting affairs, nor did the favor of men prevail with him more than reason, and the justice of the matters which were brought to his hands: for he referred all things to God, The liberality of the same toward the poor, and thought that all human respects, where he did not see the salvation of the soul to be present, should be cast away. What shall I say of his liberality and his despising of worldly things? who although he was such and so great, that for the greatest matters which were brought to him he could heap up immense riches, or at least lavish them on his kinsmen; nevertheless he preferred rather to be in need on earth, than to have more, that he might be richer and more abundant in heaven, content only with those things which his dignity required: but if anything was present greater than necessity, and the modesty even of his servants. that was all bestowed on the needy, toward whom he was affected with wondrous love. For he did not study to make his own richer: but took care to confer on them only those things, which seemed consonant to their condition and fortunes. But even if anyone had shown his household, although he were ignorant of what Lord they were the familiars; their very composition and aspect betrayed them in a wondrous way: for they were such, that both they were held worthy of such a lord, and he of the same household.

[82] Therefore on account of these things Sigismund could not be satisfied with his familiarity; Asked as Legate into Bohemia and Hungary, nay rather; that he might join the man to himself by a certain greater bond, he asked the Pontiff, that he should destine him as Legate into Bohemia and Hungary. But the cause of that legation was of this kind. A certain Huss so called, had spread a new dogma among the faithful of that region by a certain crafty malignity: but there were held two heads of that heresy; the one indeed of those, who judged things contrary to the faith concerning the poverty of Christ, which is reported to have had its origin in the times of John XXII, when the Pontiff himself condemned those whom they call Fraticelli; the other of a most novel and most obscene heresy, which at last was called of the Simple soul; who after the manner of the Cynics or Nicolaitans, on account of the heresy of the Hussites raging, wished that the use of women should be promiscuous. Which since it was new, and pleased carnal men abundantly, had infected many of mortals. From these two therefore forging one heresy, and subjoining very many other errors by certain colors and ceremonies, they had turned all Bohemia and Poland from the true faith, and had broken out into so great a destruction, that they dared to protect and defend themselves by arms against each other, and excited many tumults and most perilous seditions.

[83] For extirpating therefore this heresy, which was called of the Hussites, our Prelate of Ragusa, and having set out with the Emperor Sigismund; at the request of the Emperor, is sent as legate into Bohemia, Poland and Hungary; to which places, the Synod being now finished, together with Sigismund he set out. When they had come thither, he found the heresy so greatly confirmed, and so strengthened by the favors of many Princes and Chief men, that neither by exhortations, nor by the best examples of virtues, nor by most skillful disputations, nor by the threats and penalties of the Church, he judges the now incurable evil should be followed with the sword: could they be moved from the pertinacity now long since conceived. It appeared therefore that they would not return to the truth of the faith except by arms and violence and punishments. But Sigismund, loving their bodies rather than their souls, when he could with a small band extinguish the pertinacious (for the force was only in the Heads) preferred that those heretics should live, which the Emperor not approving, he foretells, than to save all the faithful by the death of a few: but he said, That one must not lightly come to arms: That dead men could no further be converted; but as long as they lived, sometime they were changed by time for the better. But it happened otherwise than he had hoped. For while the time is worn out, that perfidy so prevailed among them, and they were so increased; that now those two kingdoms it has invaded by a wretched fall, and they persevere even to this age, devastating with fires and much slaughter.

[84] that it will be his wish, when it shall be too late: Seeing therefore that the mind of the Emperor was of this kind, the man of Ragusa thus addressed the Prince: You indeed, O most Invincible Caesar, led by your innate goodness against these most pestilent men, think that one must by no means decide by arms, and believe that you can reduce them to the way of truth by good words: but I foretell to you, that I have known these men by such conjectures at this time, that I cannot hope that they will come except to worse and more pernicious things. You therefore will attempt to apply remedies in that place and time, when, they being strengthened in great measure, you will not be able to do this very thing. But it had been better, while the matter itself is still more recent, while the plague has not yet invaded so many, to oppress their perfidy by arms; than to defer it to that time, in which very many will incur how great dangers of the faith: for such is this plague, that gradually it invades many, nor can it by good words be converted to better and sounder things.

[85] and he withdraws to Buda, When the Pontiff had said these things, when he sees that the Emperor remains in his opinion, but he himself effects very little fruit there; lest he should seem to have given what is holy to dogs, certain threats being made in those places, he determined to withdraw to Buda. But this I think was done not without a great counsel of his goodness, both for those against whom he acted, and for him himself who had undertaken to care for the matter. For them indeed, because their demerits so demanded, that as the sacred letters say, To everyone that has shall be given; but from him who has not even that which he seems to have shall be taken from him; God so disposing, in punishment of the wicked, and besides, that he who is in filth, should be filthy still, as another Prophet reported: for it for the most part comes about that our sins themselves bring it about, that we be deprived both of the former graces, and of those also which seemed likely to follow. Matt. 13, 12, Apoc. 22, 11 But for our man of Ragusa I esteem God so willed it to happen for this reason: for since he had flourished, as we said before, in much glory in the Church of God, lest perhaps some swelling of vain glory should invade his mind, and for his own probation. if all things succeeded to his wish; it pleased God to furnish this admixture of grief to his glory; that he might always remember, that there is a cup in the hand of the Lord of pure wine, full of mixture. For it is not probable that the most pious man did not vehemently grieve for the perdition of those peoples.

[86] There he disposes himself to the last things; He came therefore to Buda: and as if now presaging in mind, that the term of his life would more swiftly be present to him, with much diligence and zeal he began to apply himself to divine things; consuming in vigils, prayers, and fasts, whatever time was left to him: and as if now freed from public care, he managed his affair with incredible devotion. Distinguished in him was piety and compassion for the wretched: and he spared no thing, where he saw their miseries could be relieved. Therefore his excellent report, and seized by a fever, both in that city, and in the surrounding province, in a short time was most amply diffused: so that all judged him most worthy of much reverence and honor on account of the sanctity of his life. When therefore seized by a most burning fever, at length he felt that the end of his life was present to him; to all the Chief men and the household, who had come together from everywhere, that at the passing of so great a Prelate they might weep together, as if to render him the last office, the Prelate sitting on his little bed they say spoke words in this manner. Although I, my Brethren and Sons, have desired in the present life to obtain many things from God, for my own and others' salvation; yet nothing have I so greatly coveted, as to be dissolved from the misery of this flesh and to be with Christ. Of those things which I have obtained while living, he says that death had long been desired by him: the divine goodness made, not my virtue; but those which I have not attained, I wish rather to esteem to have come about by my cause, than by that of others. For since I have been a sinful man, if God did not so hear me as I desired, we know that God does not hear sinners, as that happy man born blind was wont to report. Which since it is so, to both, both the good and sinners, the term of life ought to be desirable: to the good indeed, that receiving the rewards of their labors far greater than their merits, they may recognize the goodness of God in themselves; but to the wicked, that now at length they may cease to be sinners.

[87] he asks of those standing by that his offenses be forgiven, For this last cause therefore, not by confidence in my own virtue, I a sinner awaited death, and desired to be freed from these bonds of sins: which since I understand I shall soon obtain, I give immense thanks to God, by whose aid I hope I shall have grace and mercy. That I may more easily attain this, I pray and beseech, that if I have ever offended in anything against you, you would deign to grant and bestow on me pardon and indulgence, and to forgive it. But beware lest, perhaps led by your opinion of me, you make for this little body, he bids himself be humbly buried among the Paulites; when I shall have departed from life, distinguished pomps of funeral: but as becomes a Friar (since there is no house of my Religion in this your city) among those venerable Brethren of S. Paul the first Hermit, I pray you lay my body: let them keep me, and let them aid me with the Lord by those holy prayers of theirs. To the earth therefore, as to a proper mother, you together with them will commend these limbs: but those funeral pomps, turn into suffrages and prayers for the salvation of my soul; for that will be both more acceptable to God, and I know will be more useful to my necessity. But what I should leave to you, my brethren and sons, in this my departure, I find nothing; except that you always keep the laws of peace and faith, and insert my memory into your prayers.

[88] and the last farewell said, When the Prelate had said these things, all weeping together he himself also likewise wept. Then he saluted all to a man, and to the kiss of peace, with wondrous charity and the devotion of all who were present, he received them. Lastly, his right hand extended, he consoled them with the Pontifical blessing: and when he had now pursued all both public and private offices, as if he now seemed to have discharged his office, bidding farewell to all, since he had long since been most devoutly strengthened with all the Sacraments, as if suddenly seized by sleep, so that happy spirit, and I would dare to say holy, the body and this clay house left, he placidly expires. came to the one not made by hands, accompanied by angelic attendances. For he was a man excellent in every kind of virtue, and with whom in the spiritual life all mediocrity was always sordid. But then at his passing the whole city was moved, and all the shops of the trades were closed, and each one ran together to his funeral with much devotion and tears from every side. There went before according to custom, the families of all the Religious, full of heartfelt tears, who wept that they were now deprived of so great a Patron, whose like they esteemed they would not easily find.

[89] Borne with a great concourse of the people of Buda to S. Paul's, But about his venerable body there was an immense multitude of lights and torches; and his familiars, clad in mourning garb, surrounded the bier; nor were their tears slacker, than if they were celebrating the funerals of a parent or son. There accompanied the funeral first the Magistrates, then all the Chief men, and last an innumerable multitude of nobles and common people of both sexes: who all lamented and grieved as at their own funeral. His venerable body therefore was carried to the temple of the Friars of S. Paul the first Hermit, which house is in the suburb of the city of Buda: since in that place the Order of Preachers has no house: and there all things being duly performed, there he shines with miracles; at length it was delivered to a distinguished sepulcher. But they report that in that temple, at his venerable body, many prodigies are done: and that very many images stand there, bearing (so to speak) the testimonies of prodigies, which by the merits of this man the faithful have obtained.

[90] In which matter to me often considering there is nothing by which I am so moved in soul, as that it was never granted us to enjoy the presence of this excellent man in this our city: The exile of him by God from his native city whom when all others above the apple of the eye (as they say) had most eagerly carried together, from our city alone, after he was a Cardinal, he was excluded. Let them then have their riches to themselves, and pursue the empty honors of the world, and let mortals approve them, and prefer in friendships those who seem to them more to conduce according to their cupidities. But behold this our Prelate lies at Buda in S. Paul the first Hermit, buried with the highest glory and honor: and him whom his own seemed not to have esteemed greatly while he lived, a greater honor compensating in Hungary, the kingdom of Hungary pursues with immense and singular honor. But the divine wisdom surely disposes all things rightly and sweetly: for if we had obtained his funeral at Florence, he would be known only at Florence: but now dwelling in the most remote parts, far more is the report of his virtue and probity diffused. This therefore was the end of Brother John Dominici, Prelate of Ragusa, and Cardinal of the title of S. Sixtus, the most illustrious and most excellent man of all in his age: whose funeral if our house and all our Religion should pursue with tears for ever, He died about the year 1420. it would certainly seem not to have paid even the least part of his merits as it ought. But the abundance and dignity of his well-done deeds the year above a thousand four hundred and twentieth concluded with a blessed end.

NOTES OF D. P.

Acts of the Saints: June II: 11 June