ON THE BLESSED NUNS,
DIANA, CAECILIA, AMATA,
OF THE ORDER OF S. DOMINIC. AT BOLOGNA.
THE YEAR 1236
On the veneration of the body and the writers of the Life.
Diana, nun-Virgin of the Order of S. Dominic, at Bologna in Italy (B.)
Caecilia, nun-Virgin of the Order of S. Dominic, at Bologna in Italy (B.)
Amata, nun-Virgin of the Order of S. Dominic, at Bologna in Italy (B.)
G. H. & D. P.
[1] The Martyrology, according to the rite of the sacred Order of Preachers by the authority of S. Dominic reformed by Apostolic and approved, and by the order of the Most Reverend Father Seraphin Sicci, the General Master of the aforesaid Order, edited at Rome in the year 1616, has at the end appended an Index of some Blessed and Confessors of the sacred Order of Preachers; and after Men illustrious in sanctity, names Sisters illustrious in sanctity, or by another title Blessed Sisters of the Order of S. Dominic: The Body in veneration. and of them the first, of whom here we must treat, is thus indicated: Sister Diana, who in the hands of our Holy Father Dominic professed the habit of our Religion, foundress of the Convent of S. Agnes at Bologna, glorious by sanctity and miracles. Her body in the same monastery is preserved with much veneration. Thus far the Index aforecited.
[2] The virtues and miracles of this Nun are described in Spanish by Ferdinand de Castillo book 2 of the History of S. Dominic and his Order, ch. 15; in Italian by Seraphin Razzi; and in French by John Blanco part 2 on holy and blessed Nuns, of whom the first is brought forth B. Diana, Writers of deeds. Foundress of the monastery of S. Agnes at Bologna. Likewise in Italian John Michael Pio book 1 on Illustrious Persons of the Order of S. Dominic ch. 65; and soon to be cited the Author of the Diary; in French, John of Rechac of S. Mary book 3 on holy and blessed Nuns of the Order of S. Dominic ch. 1 and 2. In Latin, Thomas Malvenda, in the first Century of the sacred Order of Preachers, especially on the year 1223 and the year 1236, in which she died; by whom furthermore are cited the Chronicle of the monastery of S. Agnes, which is preserved there in manuscript; and the small Ms. Chronicle of Louis the Palermitan. The said Malvenda furthermore his report on the cited year 1236, thus concludes: All these things, which in the approved memorials of the monastery of the sacred Virgins of S. Agnes of Bologna of the Dominican institute, about blessed Diana are contained, although they happened at very different times, here at her death it seemed to join together: lest, if in their places they should be placed, the narration should be too much distracted, and that the reader may have them more conveniently at hand. These things Malvenda, from whose pen we have only the first century of the Order: that by divine disposition the rest, on the year 1603 to be narrated, here we may have. We shall especially follow Malvenda. In the holy year of the Order of Preachers, printed in French and Belgic, the memory of B. Diana is noted on the day XXVII May; Day of death June 10 and the same Arturus a Monasterio had inscribed in his sacred Gynaeceum on the day XVI February: but greater faith must be applied to John Paul Masini, in Bologna Surveyed, referring her to X June.
[3] Thus far Henschenius; after whose death, first hither from Naples was brought the sacred Diary of the Order of Preachers distinguished into six Volumes by Dominic Maria Marchesius, who rendered the Life edited in Latin into Italian, such as he had almost found in Malvenda, and this also under the X day of June. from the monuments of the monastery, And this day then the old monuments of the monastery confirmed, described to us there, with Simon a S. Agatha taking care, Canon of the Collegiate of S. Maria Major at Bologna, the friendship begun with us from the year 1660, in which passing through there to inspect all sacred things he had led us, most humanely cultivated to extreme age, most studious in promoting our work. In those monuments is read that Diana in the year of the Lord 1236, the eve of the feast of S. Barnabas, was gifted with the kingdom of the heavens. The day however is not expressed in the Epitaph, which thence we have received thus described. Here rests Sister Diana of Andalo, who in the hands of blessed Dominic sent forth the vows of Religion, and built the monastery of S. Agnes, in which for 13 years most holily she lived, and migrated to God 1236. This Epitaph, Epitaph, without the title of Blessed, I would believe was placed at the first burial: and similar perhaps others were placed for her two instructresses brought from Rome, Caecilia and Amata; of whom the first lived until the year 1290: and both perhaps were placed in the same sepulcher afterwards. Two Translations, Certainly in the year 1510 the bones of all three were mixed and indistinct, as is understood at num. 13; and a miracle was needed, to discern the head of B. Diana: but again the bones of the same were placed in another case in the year 1584, as below it will appear from the aforecited monuments. and Companion. And this was for me the cause, that to B. Diana, who otherwise especially and almost alone is named, from the same monuments at num. 14, as Blessed, in the title I joined Caecilia and Amata aforementioned: although otherwise Marchesius refers Caecilia to IV August, the Author of the Holy-year to IV December.
[4] An exceedingly ancient effigy of Diana, and on account of age partly worm-eaten, ancient effigy, is had in the monastery of S. Agnes; which although it could be seen painted after her death, since she already had some cult; on account of the lily placed on her breast; and rays poured around the head: yet the lily is so placed, that it is probable to have been afterwards painted on the older tablet, taken from the face of the one living. For a small and worn veil, with a most strict undergullet linen neither flowing higher before the breast, refers the image of the primal institution;
just as also the antiquity of certain images of S. Dominic evidently declares, from the hood, not broader than the measure of the head, with a shoulder-cape not extended below the shoulder-blades, when compared with the use of the nearer centuries, in which both grew into a slackness and length almost enormous. An accurate delineation of that picture the Most Illustrious Lord Count Valerius de Zanis caused me to have, which when he had seen engraved in brass, he affirmed it most similar to the prototype, just as here you see.
THE LIFE
Collected from various sources by Thomas Malvenda.
Diana, nun-Virgin of the Order of S. Dominic, at Bologna in Italy (B.)
Caecilia, nun-Virgin of the Order of S. Dominic, at Bologna in Italy (B.)
Amata, nun-Virgin of the Order of S. Dominic, at Bologna in Italy (B.)
A. MALVENDA.
CHAPTER I.
The Life of B. Diana in her paternal home under the vow of virginity.
Ancient Effigy of B. DIANA of BOLOGNA of the order of S. Dominic, June 10.
[2] She obtains from her father a vineyard for S. Dominic: Diana was born of an illustrious family; her father was Andalus, who had begotten an only child; he possessed a vineyard and territory adjoining the monastery of the Preachers of S. Nicholas of Bologna. And since that place of S. Nicholas was too narrow to suffice for receiving so many Brethren, who daily embraced the institute of the Preachers; the Holy Father Dominic, who with great care was intent upon enlarging the aforesaid convent, vehemently desired that some part be assigned to him from the vineyard of Andalus and the neighboring place, whereby a more spacious monastery might be built. Diana, a little maiden, in the first flower of her age, who was wondrously moved by the example of sanctity toward the Brethren, accomplished so much with her father by coaxings and prayers, that Andalus granted the vineyard to the Brethren freely and liberally. Authors assert that this donation was made in the year 1218: but, if it was done in the presence of S. Dominic, it could not have been before the year 1219, in which the man of God first came to Bologna.
[3] Therefore, since by the liberality of Andalus and the care of the Brethren the fabric of the monastery proceeded excellently; with great admiration and fruit of men, B. Reginald then preaching at Bologna, Diana with greater devotion of soul, moved by the sermons of B. Reginald she lays aside her ornament, than her age allowed, frequented his sermons: and stirred by the divine impulse of the Holy Spirit, she cast far from herself all ornament, precious garments, necklaces, rings, gems, and the rest, which are wont to be held in price among virgins flourishing in worldly vanity; fixing in her mind those things which she heard in the sermons of Reginald from the epistle to Timothy; Women adorning themselves in ordered apparel with modesty and sobriety, and not in plaited hair, or gold, or pearls, or costly raiment; but as becometh women, professing godliness through good works. 1 Tim. 2, 9 And from the epistle of S. Peter: Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel of garments; but the hidden man of the heart in the incorruptibility of a quiet and modest spirit, which is rich in the sight of God. 1 Pet. 2, 3 Nor can there be any doubt, but that these ornaments and delights of women are great enticements for the overthrow of the virtues: for the love of earthly things is most of all nourished by these fomentations.
These impediments removed, she honors the Preachers: Diana, fixing firmer steps in virtue, little by little began to despise the world, to raise her mind and thought to God and to the desire of heavenly things, with great inclination of soul to love the Friars Preachers, who had then recently come to Bologna, and to follow them with the highest honor and veneration.
[4] Hence with the Holy Father Dominic, who then filled the minds of men with his doctrine and sanctity, especially S. Dominic: a singular familiarity was contracted. With whom she often discoursed concerning matters pertaining to the salvation of her soul, and clearly expounded to him all the desires of her heart, by which she earnestly aspired to a perfect manner of living. Disclosing often the lapses of conscience to the man of God through sacred Confession, she received from him all expiation and consolation; embracing him with such honor and observance, that she venerated him not otherwise than an Angel of God, she privately vows virginity, sent down from heaven for her own salvation, much more than as a holy man. At length, incited by the sacred instructions and exhortations of the divine Father, she sent forth in his hands the vow of virginity and of religion. Although, for that condition of the time, it did not please her to change her habit, and to take up the sacred garments of Religion; but it seemed good to defer the whole matter to a more opportune calling; because her parents, who were of the first nobility of Bologna, renowned in that city in wealth and kinships, seemed likely to bear ill such an institute undertaken by their daughter; and they esteemed that this should be granted to paternal affections, lest worse evils should arise thence, if, their minds being moved to indignation on account of their daughter's new purpose, remaining in her parent's house: no small envy should be kindled against the new Order then arising. Present at that sacred ceremony, by which the Virgin Diana in the hands of S. Dominic had consecrated her virginity to God with a pronounced vow, and at the same time had devoted herself to Religion, were B. Reginald, Brother Gualla of Brescia, Brother Radulphus of Faenza, and several Bolognese matrons. Those three Fathers were illustrious columns of the primal Order: and thus that vow must have been made in the year of the Lord 1219, for S. Dominic was not at Bologna before then, nor did B. Reginald live beyond that year. These were not small beginnings of increasing and propagating the Order in that famous city: since indeed many illustrious women, moved by that singular example of Diana, within a few days embraced the same manner of life.
[5] Moreover Diana, in whose breast there burned an immense desire of openly and publicly professing what she had privately and before a few performed; treated with S. Dominic concerning the building of a certain monastery of Nuns, she resolves to build a monastery of Nuns: which to herself, on account of her paternal wealth, seemed easy to do. When the holy Father had gladly heard this, he communicated the matter with the Brethren: but especially he gave himself the whole night to more ardent prayers, that the Lord might inspire what was to be done in that business. The next day, having called the Brethren, he set forth what he had determined in his mind, that the construction of the Convent of S. Nicholas should meanwhile be intermitted, that they might with all their strength give labor to the new monastery of Nuns to be erected. Which seemed especially necessary, for receiving many distinguished and noble women, who, touched by the divine spirit, the worldly enticements rejected, had decreed to take up the religious life. He commits the fabric of the new monastery to four of the more eminent of the Convent of Bologna: these were Brother Paul the Hungarian, Brother Gualla, who afterwards was Bishop of Brescia; Brother Ventura of Verona, Prior of the Convent of Bologna; and Brother Radulphus of Faenza, Procurator of the same convent. And this seems to have happened in the year of the Lord 1221: for in that year Brother Paul the Hungarian gave his name into Religion, and was sent into Hungary, as in its place we have abundantly shown.
[6] Things being thus established in this manner, when S. Dominic had left to those Fathers all the care of promoting the monastery, and what they ought to do; he set out from Bologna to visit the monasteries of Cisalpine Gaul. Amid these things B. Diana tarried in her paternal home rather in body than in soul. For she had conferred all her thoughts and zeal upon that new monastery which was being built, clothed in a hair-shirt and an iron chain, nor did she find any rest for her mind, until, having entered into it, she might have given herself wholly to the Lord and to holy exercises. But that meanwhile she might begin, as it were, certain preludes of the religious life so greatly coveted, amid the delights of her paternal home; under silken and gilded garments she had put on a rough and biting hair-shirt, she devotes herself to piety. and had girded her naked flesh with an iron chain. These were her daily exercises: as soon as it had dawned, spending three hours and more in prayers and sacred meditations, she passed the rest of the day in holy works; namely in readings, the work of the hands, silence, holy conversations, and honorable actions of that kind, she prepared herself for every virtue.
CHAPTER II.
The entrance of Diana into the monastery: her instruction through BB. Caecilia and Amata, sent from Rome.
[7] Since this kind of life did not sufficiently fill the soul of Diana according to her wishes, because she ardently sought that religious life in a monastery; and had promised the holy Dominic that she would build a monastery, nor could she fulfill this sufficiently in the house of her parents; on a certain day, which was sacred to S. Mary Magdalene, accompanied by a great throng of her own, She receives the habit in the monastery of Ronzano. she betook herself to that new monastery, called of Ronzano, which was then being built, for the sake of relaxing her mind, as she pretended. Having entered the dormitory of the Nuns, she asked for the habit, and at once received it, (for so the matter was conducted by arrangement, and all things were held prepared for her use) and thus, the throng of her own being dismissed, she remained in the monastery with those most honorable women. As soon as her parents and kindred learned this, turned into fury and rage, drawing with them several of their friends and nobles, they burst into the monastery; and a very great tumult being raised, as in a grave conflict, they drag the virgin thence by force, laden with blows, injuries, mockeries, she resisting utterly, and reckoning that injury more bitter than death itself. And this was added to so many evils, that by the cruelty of her own, But thence she is dragged out by force, a rib being broken: when the blessed virgin with all her strength struggled not to be torn from the monastery, one rib was broken for her: from which wound for many days afterward she lay gravely sick in bed, and for the rest of her life carried about the marks and scar of the blow.
[8] S. Dominic had returned to Bologna in those days, and now was detained in bed by his last illness, who grieved vehemently at the troubles of his dearest daughter: but since he himself could not go to her of himself, both on account of his sickness, and because her parents had hedged their daughter with sharp custody, nor did anyone from the Brethren or from the Nuns enter to her, or address her except in the presence of others; she is comforted by the letters of S. Dominic, he consoled the holy Virgin with frequent letters, and greatly exhorted her that she should remain in the undertaken purpose of a holier life; that God by His kindness would open a way, by which at last she might come forth possessed of her vow: meanwhile she should be of good spirit, and cast all care and confidence upon God, nor cease to importune Him with assiduous prayers. Amid these things the man of God Dominic, yielding to nature, exchanged earth for heaven. But Diana, having received the news of his death, groaned grievously: and from her inmost bowels she bewailed that all solace had been taken from her, and her only parent, and the director of her affairs. But when she perceived herself destitute of all counsel and protection, in the matter which she so greatly desired; she turned herself wholly to God and to S. Dominic, and she implores him though dead: whom she most certainly believed to enjoy the divine glory in heaven. Nor was heavenly aid lacking, in a matter so pious and honorable. For on the Vigil of the following feast of All Saints, when now she had recovered from the wound and sickness; having gotten an opportune occasion, she hastily rushed herself into the aforesaid monastery of Ronzano: whom those Sisters received with the highest joy. Father Andalus, when he perceived that he was wasting all his labor in recalling his daughter from the holy institute, she returns to the monastery at last, his hardness softened, understood that the Holy Spirit was not to be resisted, who was leading his daughter by such manifest signs. Therefore
he attempted nothing further, nor judged that any force should be applied.
[9] Left therefore freely in the monastery, it cannot be told with what gladness of soul and alacrity she began to exercise the religious life. While these things are being done, Master Jordan, who had already undertaken the general Prefecture of the Order, with other Fathers was intent with great care upon the construction of the rising monastery, which S. Dominic had so greatly commended to them. But because it seemed not good to the Bishop of Bologna, it is transferred to the Valley of S. Peter, that in that place of Ronzano the monastery, already begun to be built, should proceed further, because it was too near to the city; with his knowledge and good pleasure they chose another place in the Valley of S. Peter, and there laid the foundations of the new convent, which remains to this our age, and is called the monastery of S. Agnes on the Mount: and dedicated to S. Agnes and thither blessed Diana with the rest of the Sisters, who then were only four, was translated in the year of Salvation 1223 during the Octaves of the Ascension of the Lord. And these are the beginnings of the renowned monastery of the Nuns of S. Agnes at Bologna, she receives the habit from B. Jordan with 4 companions, into which B. Diana was brought with four companions, who in this same year on the day of the holy Apostles Peter and Paul received the sacred habit of the Religion of S. Dominic from the hand of B. Jordan Master of the Order. But a little after, two other illustrious matrons of Ferrara were admitted into the same society.
[10] Moreover, that the new monastery might be more accurately imbued with all regular discipline, B. Jordan sent to Rome Brother Gualla and Brother Radulphus, that from that most religious seminary of all sanctity, the monastery of the Sisters of S. Sixtus, some of the more eminent, by permission of Pope Honorius, might be led to Bologna to the recent monastery of S. Agnes, who might more fully teach those novice Sisters every rite of the Order. Therefore by the agency of Ugolino Cardinal Bishop of Ostia (who had long since known the most holy character of B. Diana, for whose instruction four others are sought from Rome and had once visited her at Bologna with S. Dominic in her paternal home, at that time when he was performing the Apostolic legation in Lombardy) it was obtained from the Pontiff, that four Sisters of distinguished sanctity, from the monastery of S. Sixtus, should be sent to Bologna to the monastery of S. Agnes. Of the number of these four Nuns one was that distinguished Sister Caecilia: who, when she was only seventeen years of age, first of all at S. Sixtus merited to receive the habit of the Order of Preachers from the hand of the Holy Father Dominic; and they signally increase the number. she was present, and beheld with her own eyes, when S. Dominic raised Napoleon from the dead… By the arrival of the sacred Virgins, that monastery of S. Agnes began in a wonderful manner to flourish in religion, sanctity, and the most strict observance of regular life. Moved by so excellent an example, many noble women were daily drawn into the new society, and the number of Sisters was very much increased: whose care and governance Pope Honorius committed to Master Jordan. But among all, B. Diana was eminent by a great interval of virtues and sanctity.
CHAPTER III.
The pious death of Diana. The twofold Translation of her and of her Companions. Miracles from authentic Mss.
[11] Diana, having died in the year 1236, In the year of salvation one thousand two hundred thirty-six, that wonderful and most holy virgin Diana, foundress of the monastery of the sacred Virgins, of the name of S. Agnes under the institute of the Preachers, loosed from the body, about to receive the rewards of great virtues, migrated into heaven. Concerning the time the old memorials of the same monastery affirm, and all the writers who have reported these things; the sacred body of the Virgin, with the greatest veneration, was carried by the Brethren into a wooden chest, and buried near the altar of S. Agnes, in the church of the same monastery. The authors of her deeds relate, that Diana was a most prudent and most eloquent virgin, conspicuous in exceeding chastity, a worthy spouse of Christ, who consecrated herself wholly to the service of the Bridegroom. Her prayers and divine meditations were assiduous and fervent: in which she had been wont to pour forth a very great force of tears. With so great a sense of devotion was she affected, that she inflamed those who beheld her to piety and tears. Most observant of regular discipline, so that she took care that even every least thing should be guarded with the highest zeal, which she knew to have been instituted by S. Dominic. Deep humility, great poverty, and the renunciation of earthly things; and finally she took from thence incredible joy, when she perceived herself deprived of delights and the other pleasures of the world.
[12] These things and others the writers report of B. Diana. Of whose Instructresses in religious discipline, and in burial, translation, B. Caecilia surviving, for 46 years, and sacred cult her companions, Caecilia and Amata, I find almost nothing except what has already been said. Of Caecilia alone Marchesius adds, that in the 17th year of her age, of Christ 1218, she delivered herself to the instruction of the holy Father Dominic; and lived under his Rule at Bologna, even to the decrepit age of 89 years, dying in the year 1290; and indeed on the very day on which S. Dominic 69 years before, namely the 6th of August. Would that he had written this from a sufficiently certain knowledge, the Ciniccius cited by Marchesius, unknown to us, she dies in the 89th year of her age. nor perhaps having any other author than Arturus a Monasterio in the sacred Gynaeceum: who was wont to assign at his pleasure the days for those men or women whose Birthdays he did not find. He judged it perhaps fitting to associate the first-born, so to speak, daughter to her spiritual Father. Dominic of Herre in the Holy Year of the Order, by like license, assumed the day 4 December for commemorating B. Caecilia. Whatever the day of death may be; in noting the year 1290 the aforecited Ciniccius manifestly erred. For Theodoric of Apolda, contemporary of Caecilia, after the year 1296 dedicating to his then new General Nicholas of Treviso the Life of S. Dominic composed by him; book 3 chapter 7, thus writes: B. Amata seems to have preceded her. Sister Caecilia, when she was seventeen years old, first received from the hands of S. Dominic the habit of the Order: and she, translated to Bologna, that there she might establish the monastery of S. Agnes, even now still lives there, in a good old age and the highest sanctity of life. Of B. Amata no one hitherto has made separate mention: yet it appears from what is soon to be said, that, as the translation was common to her with the others, so also she has a common cult, at least begun with the said Translation. Meanwhile the year of her death lies hidden, in which we can probably opine her to have died before the others. I return to the text of Malvenda, which here it was necessary to interrupt.
[13] In the monuments of the same monastery, which those sacred Virgins keep, and have faithfully sent to us in writing, things of this sort are read of B. Diana, worthy to be transmitted to the knowledge of posterity. In the first translation of the body of B. Diana, which was made in the year of the Lord 1510, when the Sisters greatly desired to know more certainly which was the head of the holy Virgin [for there were in the same sepulcher besides that of Diana, also two other bodies, When in the year 1510 the bodies are translated namely of Caecilia and Amata, formerly disciples of the Holy Father Dominic] nor could it be distinguished from the others by writing, sign, or any indication; with great confidence they gave themselves to prayers, beseeching the Lord, that He would deign to show them by some sign the true head of their mistress and of the blessed foundress of the monastery. Scarcely had they finished their prayers, when suddenly one of those heads, all looking on, began to sweat with great and white drops, and to breathe forth a certain most sweet odor; B. Diana offers her head to be discerned by a wondrous sweat and odor. with so great a novelty of the thing and the admiration of all, that the neighbors round about flocked together, asking whence so unusual a fragrance flowed. By which divine indication it was discerned, that that was the head of B. Diana. The miracle, preserved by tradition handed down through hands, the Nuns still narrate today; and one of those Sisters consigned a certain memory of the deed, set forth in writing in the Latin tongue, with entire faith. This writing, having obtained, lest it perish, we have deservedly judged should be inserted here, which is of this kind.
[14] In the year of the Lord 1563. Since almost nothing so draws the souls of the faithful and pious into the love of the divine Majesty, as she testified in the year 1563, Martha a S. Rosa, as the knowledge of His infinite goodness: and since this shines forth in very many other things, but most of all in these, which He deigns to work wondrously for the honoring of His Saints; hence it comes about, that the narration and promulgation of things of this sort cannot but be to the greatest honor of God Himself, and to our profit. For which cause I Sister Martha a Rosa, since I am now of advanced age, lest the wonderful work of divine providence and piety, which I knew to have been done in the year 1510, should chance to lie hidden, I being silent and migrating hence; have therefore taken care that it be made known to all. These things however which I am about to relate, I call God Himself to witness, that I heard from the Mothers, from the report of those present. and those most holy ones, who were present at the matter itself. These indeed are of this kind. They had then perhaps decreed to build this our temple in a certain ampler form, and to make it greater. There was however in a certain part of it a sepulcher, in which the bodies of B. Diana, our first Mother, and likewise of two other Virgin Sisters, were said to have been entombed. This therefore, lest it should be an impediment to the intended building, it was necessary to transfer thence into another place.
[15] Which when it had been done, it came into the mind of these Sisters, who were then present, amid the confused relics of the bodies there, to wish to distinguish the head of their Mother. But since they saw that they could attain this by no human reason, she writing what she had seen when younger. (for there was no one indeed who could indicate it) they turned to God, to whom nothing is unknown, and from whose immense piety there is nothing which one may not hope, praying with the highest faith, that a sign might be given them, by which, being admonished, they might know which was the head of B. Diana. Scarcely had they made an end of their prayer (and behold a thing most admirable, and a most clear argument of divine providence) when straightway the head, That head is enclosed in silver. which they had asked to be shown them, began to sweat with certain larger drops, and these white; and at the same time to send forth so great a fragrance of most sweet odor, that the neighbors flocked together from every side, inquiring the cause of the new and unusual sweetness. Then lifting up that sacred head thence with great veneration, they placed it in an urn skillfully chased and most beautiful. Worthy therefore is the Lord, that in His Saints both now and always He be praised. Amen. Thus far Sister Martha de Rosa.
CHAPTER IV.
The second translation of the holy Relics: the miracles which followed it, from the Mss. of the monastery.
[16] Malvenda does not here end his report of B. Diana; but from the monuments of the monastery of B. Agnes he subjoins miracles, performed at various times; faithfully indeed, yet not in the original words of the Mss. themselves: These I, having obtained by the kindness of Simon a S. Agatha, prefer to exhibit unaltered. The first, in which is contained the second Translation of the sacred bones with three miracles, was written in Latin: the rest in Italian. The author of the Latin text names herself Sister Silvestra, and uses a style obscure with studiously sought transpositions of words and long parentheses (I believe because
she thought elegance lay therein) which style nevertheless I have not presumed to smooth, but preferred to give it unaltered after our manner. Thus therefore she.
[17] In the year 1584, when the repository of the three Blessed had to be destroyed, In the year 1584, on the 23rd day of December, our temple having been for the cause of building works in great part broken and overthrown, and thence especially where the bodies of our blessed Virgins gloriously rested, of B. Diana of Bologna, of the illustrious House of Andalo, called Bentivola (who, when she had lived chastely and holily for thirteen years, in the year of the Lord 1236, the eve of the feast of S. Barnabas, was gifted with the kingdom of the heavens) and of her two consorts, of S. Sixtus of the Nuns at Rome, who had set out hither to Bologna to Mother Diana, for the sake of aiding her as she labored at and happily inaugurated the norm of this monastic life; of B. Cecilia (who saw Napoleon raised up, with D. Dominic as author) and of B. Amata (with whom the same Saint expelled demons); the Reverend Fathers Confessors came together, Father Prior, Father Jordan of Cyprus, with Father Francis of Forli, again the sacred bones are translated; to destine a more fitting place for these Relics. Who after they had duly proceeded, with lights and cross, to the chapel, opened the little chest, breathing forth a wonderful fragrance of odor, and the bones being composed and wrapped in linen in an iron casket, they most solemnly went round the cloisters. But I, since I had been set over the place to be prepared in which the case should be laid; took care that the ashes, with certain other little bones, be exactly gathered; which together with the linen and the chip, a particle taken from which is illumined with heavenly light. which once had covered those bodies, placed in a little box prepared for this, I carried secretly into the chest in my own little cell. Now at the first hour of the following night, an immense rain falling, hastening with my lamp received against the rain; behold, a wonder! I perceive that chest illumined from the threshold by a certain splendor like that of a perfect moon, directly opposite to it. By which truly terrified, I dared neither to enter nor to go back. At length, the sign of the holy Cross being made, courageously, I withdrew within; and my knees thereupon bent, these things piously: If there is anything of good, to God, who has deigned me a sinner with such grace, I give thanks: but if diabolical, I give it no faith, and refer it unto God. Saying these words, filled with the highest joy of myself.
[18] There are cured, a weak arm Sister Silvestra, of our handmaids, this observer of the Blessed, when she labored thus gravely with fever, and a swelling of the arm; and the physicians took no small fear, imploring the Virgins and B. Diana especially; and we vowing a silver little arm, in the morning with the highest admiration of all she was healed. Francis our bailiff, by chance with an immoderate effusion of blood wounded himself in the knee, so that he was nigh to giving up the ghost: and an injured knee, who, B. Diana being invoked and our prayers besought, bade himself be carried to Bologna for the sake of being cured: and in a short time being strengthened he left a silver knee. In the year of the Lord 1545, on the 10th day of August, when my uncle, called Bartholomew Supravivus, abandoned by the physicians, was now nearer to death, I Sister Silvestra his niece, and holding him in the place of a father (since indeed he was nearest to me) most vehemently as I could implored our Lady S. Agnes, and one near to death, and B. Diana foundress of our Convent. The following night S. Agnes and at the same time B. Diana approached the bed of the sick man; and exhorted him that he should rejoice (namely that he was not to die of that sickness). Now restored, he came at once to the monastery; and asserted that S. Agnes, as if she were a bride, most excellently adorned; and a Nun, clad in our habit, had appeared to him: wherefore I knew that this was done on the night, under which I had commended the sick man to them.
[19] In Italian moreover I received what follows, and I render it into Latin, as performed after the removal of the sacred bodies, made in the year 1584. I Sister Clementia, a little boy sick, when the son of a certain niece of mine, of the family of the Bonfigli, was most grievously sick; commended him to this Blessed one, with the purpose of offering a silver little boy: and he being healed, I, bound by the vow, discharged myself of the same. I Sister Clementia, not once only, pain of the head, but oftener, was tormented by a most evil pain of the head: I vowed therefore to the same Saint, that I would take care of a silver head for her; and freed from every evil, I fulfilled the vow. Father Brother Laurence, our Confessor, had one tooth that ached, even so far that a surgeon had to be summoned: who with all the industry of his art could never extract the tooth. of a tooth. And when meanwhile the torment was most intense, nor was any counsel at hand for the sorrowful; recourse was had to this our Saint, by vowing a silver tooth: and so he was freed. I Sister Artemisia, in one foot suffered most vehement pains, and no remedy could be found for me: and of a foot; but a vow being made to the same Saint, I recovered my former health, and discharged the vow. D. Jerome Ludovici, brother of the Sisters Hippolyta and Ludovica, was sick unto death: for whom when they had made a vow to the Saint, he quickly recovered, the sick near to death and they fulfilled the vow. D. Alexander, the other brother of the same Sisters, was likewise freed from a grave illness by a like vow of theirs. Sister Isotta Malucza, freed from a sickness of a whole year by which she had labored, by vow offered an effigy of a silver Nun. Sister Plautilla Frantuccia labored most grievously in one shin; but, by the mediation of a vow of one silver shin, and others in their misfortunes, she received health: And to this collection, by Notarial faith, in a copy sent to us, testifies John Baptist Cavacius, on the 2nd day of the month of April 1682: with faith being made by Jerome of the Holy Roman Church Cardinal Boncompagno, Archbishop of Bologna, through his Secretary Charles Manarius on the same day and year.
[20] Since I Peregrina Covenini had a son, pressed by a most grievous infirmity, Likewise others in the year 1604 and brought to the last extremities of life; I commended him to B. Diana, placed in the convent of S. Agnes at Bologna, and by her merits and intercession this my son returned to his former health: and that in the year 1604, on the 10th day of August. Since I Maria Cattanei, burdened with a most vehement sickness, suffered most intense torments, nor could I use any part of my body; I commended myself to B. Diana, resting in the convent of the Reverend Mothers of S. Agnes of Bologna. There appeared to me the Blessed one herself, above the little altar placed in the chamber where I lay in bed: and when she had blessed me, I seemed suddenly to be better; and I raised myself up, that at least sitting I might do reverence to her, and sign myself with the sign of the Cross, as I did without any pain. Then summoning the household to so devout a spectacle, I rose from the bed; and in a short time, by the intercessions of the Blessed one herself, I was restored to my former health, and in 1603. in the year of our salvation 1603, on the 11th day of December. D. Helen Bentivoglii, of Visano, laboring with a grave headache, with great devotion devoted herself to the Blessed one, because she was of the same stock; and being quickly freed, offered a silver head. D. Anna Clari, freed by a like vow from a grave infirmity, brought a silver effigy of a matron. In the year 1567, in the month of October. I Sister Monica Paltroni, when I dreaded that my brain must be overturned, by reason of the intense pain of my head; took care that a new veil should be placed upon the head of B. Diana, through the Reverend Father Brother Gaspar de Ferraria, and that it be applied to my head; nor did I feel the pain further; whence let the Lord and His Saints be praised. On the 14th day of November 1603, the ankle of Sebastian Zanconius had so swollen, that thence he was most ill, and suffered even spasms. He made a vow to B. Diana, the first Prioress at S. Agnes; and straightway he was lulled to sleep, and waking found himself relieved of every evil, whence let there be praise to God and to B. Diana. And here again the same authentication is subscribed which is above.
[21] The nobility of the Andalo family Of the family of the Blessed one herself, which is said to have been most noble; Pompey Scipio Dolfi treats, in the Chronology of the noble families of Bologna, which it has not yet befallen me to see: but I received a letter from him, in which is alleged the book of a certain Butius of Parma, whose title is Bologna Illustrated from the year 1496, to Prince John II Bentivolus. There in testimony of the aforesaid exceeding nobility it is said, that from it in ancient times many in various cities held the highest Magistracies. For among others the father of the Blessed one herself, Andalus, after he had presided with the title of Podestà over the mountain tract of the Bolognese territory, was summoned to exercise the same office, first by the city of Milan, then by that of Genoa in the year 1226. Brancaleo, a Knight and most famous Doctor of laws, was himself also Podestà of Genoa; then a Roman Senator, the first of foreigners called to that dignity, and indeed with a stipend, because he was a man of great spirit and counsel; as may be seen in Platina in the Life of Urban IV, and in the history of the Ghirarducci; he himself held that rank for seven years; and after him Castellanus his son shone with the same honor for three years. In the year 1236 Peter was Podestà of the Sienese; in 1251 Lodering of the Modenese, and the office of Podestà conferred on him by several cities. and as such he undertook a legation to the Pontiff; afterwards made Podestà of the Florentines, one of the founders of the equestrian Militia, under the name of the Blessed Virgin Mary, and of the greatest authority among the Ghibellines; one also of the three elected to pacify the discords by which in his fatherland the Nobility was rent. In 1293 Andreas, son of Castellanus, received in emphyteusis from Frederick Bishop of Cervia the castles, Plancaldolus, Belvere, and Sanogettanum; and his wife Constantia, daughter of Count Guido of Madiliana, Lady of the citadel of Codirona and of the territory depending on it, as she was pious and devout, resigned her right in the said citadel to the Virgins of Mercy, for a third part, in the year 1298.