Francesca Romana

ON ST. FRANCESCA ROMANA, FOUNDRESS OF THE OBLATES OF TOR DE' SPECCHI

YEAR 1440

Preliminary Commentary.

Francesca Romana, widow, Foundress of the Oblates of Tor de' Specchi at Rome (St.)

§ I. Ecclesiastical cult: her deeds and visions written by her Confessor.

[1] This ninth day will be closed for us by she who, on account of the prerogative of a most distinguished cult, now opens the calendar of the Roman Church, After the canonization, St. Francesca; to be proposed for imitation to her sex in every state and condition of life.

She is called Roman either from her homeland, or Pontiani from her husband's name; who, after his death, betook herself to that congregation of Oblates of the Mother of God, which she had erected in the City during his lifetime, under the Rule of St. Benedict and his particular observance, such as is professed by the Congregation which takes its name from Monte Oliveto. The same Francesca, after repeated attempts at canonization, was at last enrolled in the Catalogue of the Saints by Paul V, She is honored with a Double Office by the Olivetans, by whom also a plenary indulgence for sins was granted to the entire Olivetan Order, to be offered on her feast day to all the faithful of Christ; as can be understood from Antonio Pauli Masini, who indicates in his Bologna perlustrata that such a grace is offered on this day in the church of San Michele in Bosco, which the Order maintains outside the gates of that city: which Order also began to perform the entire ecclesiastical Office for her under the rite of a Double, from the very canonization itself, that is, from the year 1608.

[2] And by the Franciscans. The same feast, to be celebrated under the same rite, is inscribed in the Calendar adapted for the use of the Friars Minor and published at Paris in 1631 by Jean le Flamand, and this (which we rightly wonder at) as a Saint of the Seraphic Order: under which title also Girolamo Camboni inserted her Life into the Legendario of the Third Order of St. Francis, printed in Italian at Bergamo around the year 1648, asserting that after her husband's death she took the habit of that Third Order, and from the Order of Minors received Brother Bartholomew as her Confessor. Whether Girolamo received the occasion for this opinion from the annotations added to the aforesaid Calendar, and afterwards cited by Arturus a Monasterio in his Franciscan Martyrology, Whether she is rightly ascribed to their Third Order? but not yet seen by us; or whether this persuasion among the Franciscans was even more ancient, we cannot divine; while it is certain that it rests on no truth or even verisimilitude. For from all the others who have written anything about the life of Francesca, it is manifest that immediately after celebrating her husband's funeral, she betook herself to her Oblates: with whom, before they were gathered into one congregation, she had already from the year 1425 offered herself to the Olivetan Order, just as others offer themselves to other Orders under the Rosary, the Cord, the Cincture, or the Scapular; and with them she had undertaken to observe the Rule of St. Benedict, just as they had done; not indeed under the bond of a solemn vow, but under a declaration of a firm purpose. She also had as her Confessor at that time and thereafter only the one of whom we are soon to speak, Giovanni Matteotti: and we do not know that she made use of Bartholomew in any other way than she made use of Brother Hippolytus the Olivetan; namely, as a counselor divinely joined to her Confessor in the matters that concerned the business of establishing the congregation.

[3] Because however it at least follows from this that Francesca was somewhat devoted to the Franciscan Order, Honored universally with a Semi-Double Office at choice, this Order could rightly profess its devotion toward her by this solemnity of Office, and request an Apostolic indult to do so: for neither the faculty nor the obligation such as we now have had yet been extended to the universal Church. Urban VIII was the first to give the faculty, in the year 1622, to all who recite the Canonical Hours according to the form of the Roman Breviary, to celebrate St. Francesca, if they wished, under the rite of a Double within the City, but outside it as a Semi-Double, and this on the tenth day of March, because the ninth was occupied by the proper cult of the Forty Martyrs: Innocent X introduced the obligation, Then with a Double of precept: and indeed universally under a more solemn rite and on the proper day, the aforesaid Martyrs being transferred to the tenth. In which decision it is credible that the Pontiff gave some weight to the prayers of his most beloved Sister Agatha Pamphili, who had embraced the Institute of this St. Francesca among the Oblates, more to the charity of their common homeland, and very much to the outstanding merits of the Saint, to whom he could not but be peculiarly attached, after he had looked deeply into them under Paul V as Auditor of the Rota, and appointed Reporter in the cause for canonizing the Blessed.

[4] The first to commit anything about Francesca to writing was the Giovanni Matteotti already mentioned above, Her Confessor Matteotti wrote her Visions and conflicts in Italian, a Canon and Curate of the Collegiate church of Santa Maria in Trastevere; and, what is of greater importance for our matter, the Confessor for the last ten years of both herself and all the first Oblates. He recorded her visions and raptures and severe conflicts with the infernal enemies in notes, just as he received them from her mouth, when she was compelled by a precept of obedience to manifest very many things which her otherwise profound humility would have wished to suppress in inviolable silence. He received them moreover in the Italian language of that time, And translated into Latin, and they are still thus preserved among the Oblates of Tor de' Specchi. But after she, departing from the living, began to be honored by the people as a Blessed, and as miracles were increasing, after information about them had been received, a process for her canonization had also been instituted, and another (believed to be) the final and decisive one was in hand, such as we shall see completed eleven years after the death of the Saint; the same man seems to have rendered into Latin what he had written in Italian, and wished to prefix to them a brief synopsis of her Life and miracles, which we have.

[5] That he himself was his own translator we are most persuaded by considering that in the Latin text almost everything has been omitted Having added a summary of the Life and miracles. that pertained to the institution of the Oblates and could not be written without frequent mention of himself: from which his own modesty may have restrained him, but no other person would have abstained, when he found it thus in the Italian text, as the witness will confirm. The Life to be given by us in second place, exhibiting verbatim transcribed those very things which are entirely lacking in the Latin text. Also that he wished the Life and miracles to be placed before the Visions — which for some reason unknown to us we received in an inverted order — is proved by the epilogue, which begins thus: Since above it has been said about the Life and Visions and miracles of this handmaid of Christ, Blessed Francesca; now in a brief epilogue it must be told how from the darkness of this shadowy world she migrated to the visions above, the bond of the flesh being loosed, to the ethereal realms. Following therefore the order prescribed for us by him, We divide everything into three books, we shall divide everything into three books. The first will contain the Life and miracles wrought before and after death, the second the visions, the third the conflicts with demons and certain other things concerning them, and the punishments inflicted upon the damned, divinely revealed to her. And the first and third books we shall divide in our customary manner into chapters, relegating to the margins the titles by which they were distinguished: but the second book we shall leave as we found it, arranged in a series and numbered by visions. We shall preserve the writer's phrasing, Only orthographical blemishes being changed, however unpolished and filled with Italian idioms, unchanged; nevertheless following Latin orthography, so that where he writes sicurus, prontus, ricomandare, auuertere, we shall write securus, promptus, recommendare, aduertere: and we wish the same liberty with regard to certain properties of the vernacular language; which, not distinguishing the second declension from the fourth, the neuter gender from the Masculine, and other similar things, has imposed them also on one writing in Latin; such as cantis for cantibus, concepto for conceptu, thronum for thronus. The remaining things that could delay the reader we have carefully explained in the notes.

[6] We give all the aforesaid from an authentic manuscript copy of our Roman Professed House, From an authentic manuscript, written at the beginning of this century, for the use of Father Giulio Orsini, who undertook to write the Life of St. Francesca,

of whose manuscript, faithfully transcribed from the autograph of Tor de' Specchi, Giovanni Nadasi of our Society, Substitute for the German Assistant with our Most Reverend Father General, and a man well known among our own for the very many books he has published — who out of his singular benevolence toward us and his distinguished zeal for promoting the glory of the Saints, did not disdain to add also this task to his many other occupations and cares — took care that we should have a copy, so that each leaf, as it was to be sent to Belgium, he would compare by re-reading against its original. Yet even his great diligence could not prevent, nor indeed should it have even if it could, that in the later copy the same errors should not appear which had been in the former, and perhaps in the autograph itself of Matteotti, who was preparing his Latin version in haste and from time to time omitting certain words which plainly seem to be required to complete the sense. Lest therefore these defects should too much delay the reader of a writing already uncouth and rough enough in itself with Italian idioms and vocabulary, we have substituted our own words where it was necessary: but enclosed in brackets [], lest our liberty be suspect to anyone, as if it had presumed to alter the style.

§ II. Certain things for the Reader to observe concerning the aforesaid writings of the Confessor.

[7] Maria Maddalena Anguillara, under whose name the Life appeared, The frequent raptures of Francesca, whose greater part in Latin we shall give after the writings of Matteotti, begins the third book of the same Life with this preface: This seraphic handmaid of God, Francesca, was of so pure a mind and of a will so inflamed with Divine love, that she always seemed prepared and disposed for intimate union with God. And so whether she had received Holy Communion in the most sacred Sacrament of the Eucharist, or had applied her mind to meditating on divine things in her private oratory, she suffered frequent transports from her senses. In these however various illuminations or visions were divinely offered to her, which it is here my intention to set forth together: both because they manifest her distinguished holiness by many and clear proofs, and because they contain many instructions that will be profitable to souls eagerly meditating on heavenly things. But before I undertake this, certain things must be pointed out to the reader. First, that They began to be noted only in the year 1430, although after Communion and during the time of prayer she was so frequently rapt into ecstasy, for forty-five years of her life however, that is, from the year of human salvation 1384 to 1429, nothing was noted in writing about those matters either by herself or by her Confessors, at least nothing that has come to our knowledge. Giovanni Matteotti was the first to compel the Saint by a precept of obedience to narrate to him what she had seen and heard in her raptures, so that he might record the same in writing.

[8] The second point worthy of note is that the same Giovanni did indeed begin, from the year 1430, to describe in detail and distinctly the conflicts of St. Francesca with demons, her revelations, contemplations, and ecstasies; yet after two or three years he consigned only very few to writing: for from the end of the month of June of the year 1433, up to the Christmas feasts of Christ at the end of the month of December, from which at that time the beginning of the new year was reckoned, he recorded in writing nothing at all of what the Saint had seen or suffered: in the year 1434 only six or seven ecstasies are noted, Up to the year 1434, in the year 1435 only three: in the years 1436 and 1437 a single one in each year: none at all in the year 1438: and in the two following years there are likewise noted single instances in each. Yet the abundance of things noted in those first two years allows us to make a judgment about the following years: and we think the reason for the interruption in writing was this, that in the raptures of the later years nearly the same things were presented as in the first, and it did not seem worth the effort to note each one so carefully, distinguishable almost solely by the difference in time. And this is much more the case with the conflicts against demons: the various modes of which, noted in the first years, were credibly repeated again and again, and it was not to be hoped that the reader would be as patient in rereading the same things so often as the Saint herself had been in enduring them.

[9] Moreover, beyond and after those raptures which are found noted in the last years of Francesca, In the Latin version augmented by another 27, there follow another twenty-seven, marked by no year: which however you should not therefore believe all belong to the last year: for the contrary will be evident from what will be said at Vision 74. Rather it should be thought that they were among those which the Saint either experienced before Giovanni had begun to lend his ear to her confessions, but which he took care afterwards to learn from her; or which she did not indicate at such a time and place as allowed Giovanni to receive the account of them in an orderly fashion and as if from the mouth of one dictating: for they are all absent from the Italian text, of which alone the use seems to have been in writing that Life which exists under the name of Anguillara. But just as Giovanni, rendering into Latin, added the visions presented to the Saint in those raptures; Some even diminished by omissions: so on the other hand he omitted almost all those that pertained to the congregation of the Oblates, for the reason we stated above: so that it would seem worthwhile for one who, comparing both texts with each other, would also send to us or take care to publish separately those visions which we still lack. Meanwhile, the longing for them will be lessened by the principal ones, inserted into book 4 of the Italian Life in the place where the institution of the Congregation of the Oblates is dealt with expressly.

[10] The same Giovanni Matteotti, rendering into Latin the infestations of demons which the Saint suffered, similarly written by himself in Italian, The conflicts also described in order of time, omitted, as he had done in the Visions, marking the year and day in letters on which such things had occurred: which however we gather he had noted quite accurately in the Italian text, from book 2 of Anguillara (for we shall always use this name, although the author of that work was someone else) where these conflicts are related in order; and its own year and day is assigned to nearly each one: which we too, having received it thence, have done in our annotations to the same conflicts (which constitute for us the third book). In the Visions moreover the Reader should especially observe, Certain things to be received only as pious meditations, as Anguillara rightly advises, that many of those things which the Saint, carried away from her senses, saw, should be considered merely as her own pious meditations and contemplations: and those especially which relate to the mysteries of the Life and Passion of the Lord: and this same thing will easily be recognized in the course of reading. It cannot however be denied that true revelations are mingled with them, and such were those she had concerning the foundation of the Oblates of Tor de' Specchi, and concerning the punishments partly inflicted upon the city of Rome by the avenging God and partly restrained by the intercession of the Saint herself. We however, says Anguillara, leaving the judgment of this discrimination either to the pious reader or to a superior arbiter, shall indiscriminately set forth those things which are contained in those ancient and most worthy records.

[11] Finally, it must be understood that Francesca, when rapt into ecstasy, did not always remain motionless in quiet silence: How the Saint behaved in ecstasy, but sometimes she moved and performed various acts, expressive of the things and emotions which she saw or felt in the rapture: often she also spoke in ecstasy, and in a manner almost like that of Poets, in broken speech and conforming to rhythms and in the phraseology customary of that time: from which, since the usage of this century has departed not a little, it will suffice, says she, to express the sense and substance of the principal points in words adopted and adapted from the usage of present-day speech. Not so we, for whom a different purpose for the whole work is proposed: namely, that the first and earliest records concerning each of the Saints be preserved in the Church of God pure and as complete as we can achieve. That this is most welcome to learned men and those who love sincere truth and antiquity adulterated by no artifice, we know. We add moreover that the autograph of the Latin text itself, which we present, was exhibited to the Judge-commissioners in the cause of canonization to be conducted in the year 1451, How not liable she was to illusions? whose process is cited in the final report made by the Auditors of the Rota before Paul V and for the most part to be given below; where, from Cardinal Giovanni de Torquemada in the prologue to the Revelations of St. Bridget, they set forth those signs by which illusory and false Visions are distinguished from true and divine ones, and finally conclude: that the visions of this blessed woman are sufficiently shown to be excluded from illusory ones by these conditions, as is clear from the book which her Confessor wrote: where nearly ninety-eight visions are related, in the last of which he relates that this humble handmaid of Christ often said that she firmly submitted the above-mentioned visions and revelations to the determination of the holy Roman Church, with which and for which she desired to live and die.

[12] The triumphant conflicts which this handmaid of God herself exercised while living with the malign spirits are followed by the treatise on the punishments which souls suffer in hell: How the punishments of hell and for us constitute the third book. In these treatises, the titles of which, divided into fewer chapters, we shall give together, everything is narrated at length that was presented to that blessed soul in one or another rapture within the space of a short time: about all of which, as is said at number 52, the handmaid of God, wondering, namely how frying pans and other instruments could exist in hell: it was declared to her She saw them under the image of a body? that such a vision was shown to her for this purpose, that she might comprehend — not that such things exist in hell; but that the souls existing there suffer such punishments as if the aforesaid instruments were there. And again at number 55 more clearly: By which torments being exceedingly distressed, this beloved of God, considering that souls do not have flesh, and her heart was being torn from her: the Angel Raphael, sent by God into her company, declared to her according to her desire, saying: although the soul lacks flesh, nevertheless until the last judgment comes, it is materially punished according to the parts of the body. For although the soul is spiritual, it nevertheless puts on a material nature: but after the last judgment both body and soul will be punished with such torments: which same thing is repeated nearly verbatim at number 73. Nor indeed is it more difficult to grasp how a soul separated from the body can sustain in hell the same pains it would sustain in the body, by divine justice so operating; than it is ambiguous among experts in physical and anatomical matters how those mutilated by surgical amputation of an arm or leg, in the first days after the cutting, seem to themselves repeatedly to suffer the same sensation of pain which they suffered during the preceding treatment, when the leg or arm had not yet been cut off.

[13] And whether around the year 1413, There is therefore no particular difficulty from this heading,

preventing belief that visions of hell of this kind were divinely presented: but it is not equally easy to determine at what time Francesca saw them. Our Giulio Orsini seems to have held the opinion that they occurred around the year 1413: since he refers to that year the exile of her husband Lorenzo and a grave illness of Francesca, which this vision soon followed. Anguillara can be considered to have held the same opinion, although she herself expresses no time, inasmuch as she follows the same order of narration as Orsini. Nor indeed is there no foundation for this opinion in these words of number 47: The company however (which seemed to accompany the Saint's spirit through the confines of hell) was the Angel Raphael: because she did not yet see that domestic Angel, Before she enjoyed the familiar sight of her Angel; of whom it was said above, who was given by Divine providence for her protection. For this Angel began to be domestic to her one year after the death of her son Evangelista, and therefore in the year 1412; assisting Francesca day and night in human form, as her Confessor writes, whence this is the Church's Prayer on her feast: O God, who among other gifts of your grace honored your blessed handmaid Francesca with the familiar companionship of an Angel; grant, we beseech you, that by the aid of her intercession we may merit to attain the fellowship of Angels.

[14] But rather after the year 1430, Nevertheless we are with difficulty persuaded that Giovanni, who wrote very little about the Life and affairs of the Saint before he was her Confessor, should have wished to learn so carefully a vision that had passed so many years before, and to describe it so at length from the mouth of one dictating. That he himself did write it, the identical style throughout does not allow us to doubt (for it could be conceived that another earlier Confessor had written it in Italian and he had rendered it into Latin), but the same mode of proceeding everywhere, such as we know only he maintained with the Saint, commanding by obedience that she speak out, while he was ready to receive and write down whatever had happened to her in ecstasy. Indeed, although we do not doubt that the Saint, applying herself to meditating on divine things, When she already had Giovanni as her Confessor? especially after Holy Communion, even under her earlier Confessors, suffered rather than did something, and that her soul, often abstracted from the senses, was utterly fixed in the most exalted contemplation: yet we find no foundation for asserting that before the year 1430 God began to deal with Francesca through the species of visible things, presented to the imaginative faculty and through this to the intellective. And so we think those words she did not yet see that domestic Angel should not be understood as if before that vision the Saint had not yet begun to enjoy the familiar presence of her Angel: but so as to be understood that, contrary to his custom, she did not have him in sight when such things began to be shown to her. With these things thus explained, nothing can prevent this terrifying vision from being considered as belonging also to the last years of her life, which she spent in the house of her Oblates.

[15] Why however did God wish this Giovanni, above the other Confessors Francesca had had before, Why God wished him to be privy to this, to be as it were her Secretary, and to understand so minutely every single thing that was taking place in that holy soul? For no other reason, surely, than because he had decreed to use him as the principal agent for establishing the congregation of the Oblates: and to persuade a timid man who greatly distrusted both himself and others (for he wished to employ such a one, lest human industry should arrogate anything to itself in this work), it was necessary for his understanding to be entirely convinced that Francesca was moved by the Divine Spirit in a matter so arduous in itself and so alien to Giovanni's character. And why after the year 1434 he noted so little? And this was obtained above all by the frequent transports of that most pure mind, of which he himself often became an eyewitness, testing by every kind of experiment whether what she told him was manifested to her by God. The business having been accomplished within three years according to God's plan, perhaps that frequency of extraordinary visions ceased; and this could be a second reason why from the year 1430 to 1434 so many visions are found noted, but of the following years either none or few.

§ III. Other writers on the Life of St. Francesca.

[16] Whatever could be known about the Life and wonders of this outstanding Saint The Life of St. Francesca obscure until the 17th century, lay hidden in obscurity for one and a half centuries among the manuscripts of Giovanni Matteotti and the instruments of juridically formed processes, both of great length and almost inaccessible to learned men who would read them. For about so celebrated a person, for so long a time nothing came to light except something brief by an author either so negligent that he did not care, or so hurried that he could not inspect these authentic writings; as Giulio Orsini indicates in his dedicatory letter to the Oblates of Tor de' Specchi of the Life about which we are soon to speak. We have not yet been able to see that little book, so as to be able to judge something about it, And lying hidden in manuscripts, or to indicate to the reader anything certain about the style and age of the author: it is likely that it was either unknown or held in contempt by Cardinal Baronius, who was writing his notes on the Roman Martyrology, so that he was therefore satisfied when he wrote: I have read from the Archive of her monastery two manuscript codices, in which her most illustrious deeds and indeed remarkable miracles, by which she was distinguished both while still living and also after her death, with witnesses examined, have been recorded in perpetual written monuments: which Codices appear to have been the Acts of the double process compiled in the years 1443 and 1451.

[17] Giulio Orsini was the first to collect it in Italian, Therefore, lest Rome should be guilty of a longer-standing fault for leaving such great virtue not only unknown to others but not even caring sufficiently to know it herself, especially at a time when under Clement VIII the long-desired business of canonization had been vigorously promoted, and under his successor Paul V, a Roman by birth, was hoped to reach a happy conclusion, Giulio Orsini, of noble birth among the Romans from the line of the Counts of Pitigliano, admitted into our Society of Jesus about eight or ten years before, and flourishing with great praise of eloquence and outstanding virtue, was commissioned to compose from the aforesaid manuscripts a work worthy of such a subject. He composed a large volume here and arranged it in five books, from which the reader could not only learn the history of Blessed Francesca, but also be instructed by principles apt for forming morals and exercising virtues: Then Virgilio Cepari, unpublished, but by that length of the work it came about that it could not come to light from the press before the completed canonization, and then that men involved in worldly cares desired a more concise and purely historical narration: such as we believe was that which is said to have been composed by Virgilio Cepari (likewise a distinguished writer of our Society, who had published the Life of Blessed Aloysius Gonzaga around the same time) in the library of the Society, but, like many other works of his, not yet published.

[18] When we sought this Life at Rome, where he died on his last day in the year 1631, we learned that it was not to be found; but meanwhile we received another composed by Giacomo Fuligatti, And Giacomo Fuligatti, likewise a writer of our Order, who perhaps having made considerable use of what had already been prepared by Virgilio, did not wish to seem to have passed off another's offspring as his own, but transcribed his entire labor to Maria Maddalena Anguillara, the Superior of the Oblates instituted by St. Francesca, to be published under her name and Published under the name of Maddalena Anguillara; dedicated to the Most Illustrious and Most Excellent Lady Anna Colonna Barberini, Prefect of the City and Princess of Palestrina, as was done in the year 1641. This Life moreover, although much shorter and briefer than the former, is nevertheless, as to the subject matter, far more ample, inasmuch as it includes many things about Francesca's conflicts, revelations, and visions that were passed over by Orsini, as well as the origins of the congregation she founded, and various miracles during her life: and then the discovery of the sacred body — which he had been unable to describe as it had not yet taken place — and the benefits of health granted after it to various devotees of hers.

[19] This Life therefore, all the more suited to our purpose as it was briefer in words and more copious in subject matter, How the latter is published here in Latin? we have all the more willingly rendered into Latin because it was so arranged that the entire third and fourth books (whose content from the original writings of Matteotti in the original author's phrasing we were happy to have in full) could be omitted without any loss to the historical context. After this Life, joined to the writings of Matteotti, we can desire nothing more than an accurate narration of the miracles wrought through the merits of Blessed Francesca during and after her life, Miracles are still desired to be more accurately collected from manuscripts: to be derived from the aforesaid processes and the legitimate depositions of sworn witnesses: since Matteotti noted them too summarily and as it were in passing, without the proper adornment of circumstances; and Orsini and Anguillara sampled them very sparingly and meagerly, the former content with a few, the latter with somewhat more, and purposely abstaining from those that followed the death, professing that from those duly attested a volume of no mean size could arise. But since that matter is more involved than we can hope anyone will undertake who can have the leisure to go through such vast codices, For which the report of the Auditors of the Rota will serve, bristling with so many complications of judicial form, and extract what serves our purpose, free from other concerns; we have somewhat alleviated that desire by obtaining from the manuscripts of our Professed House a report of three Auditors of the Rota, in which they give the Pontiff an account of the processes held up to that time, and having examined the entire cause, conclude that it was possible to proceed to the actual Canonization whenever His Holiness should please.

[20] From this report (omitting the citations of laws and Doctors and examples sometimes brought forward to illustrate the proposed matter, and those proofs which declared the virtues of the living, Whence the report of Cardinal Pinelli, as being more fittingly to be found in the history of the Life) we give everything else, by which either the effort expended hitherto in promoting the cause, or the more illustrious miracles of the living and the dead, or the continuous cult of her among the Roman people is explained. And the plan of publishing this report also commended itself for another reason, namely that it alone is the one and only source from which Cardinal Pinelli, Bishop of Ostia and Dean of the Sacred College, afterward derived his own report, And the bull of canonization was drawn up. delivered in the secret Consistory of Cardinals at which the actual Canonization was petitioned in the presence of the Pontiff, and published in print at Rome in the customary manner: likewise from which was drawn up and formulated the Pontifical Bull, by which Francesca is proposed to all the faithful of Christ to be invoked as a Saint: which we likewise have, dated the third day before the Kalends of June and printed by the Apostolic Press with the subscription of thirty-four Cardinals; and Abraham Bzovius inserted it verbatim in his annals at the year 1440.

[21] With such things having been brought forth or at least indicated in this work, which hold the first place either by authority or by antiquity, Other writers on the Saint are indicated, there is no need to scrupulously inquire into and enumerate the rest who have written about this Saint in any fashion. We therefore say nothing about Andrea Valladesio, who, having returned to France after witnessing the splendor of the canonization at Rome, hastily composed there a Panegyric which he entitled a mirror of matronly wisdom, following with a vast display of words and oratorical amplification only those things which he could have learned from the printed report or seen with his own eyes. As for the briefer commendations, which Ferrarius in his Catalogue of the Saints of Italy, Bucelinus in the Menology of the Benedictine Order, Arturus in his sacred Gynaeceum, and others who wrote either about Saints, or about famous women, or about the Benedictine Order — the usefulness of presenting them here would be all the less since they mostly profess to have drawn from the Bull of Canonization. More could have been had and cited from Secondo Lancellotti in his history of Monte Oliveto, published at Venice in the year 1633: but nothing other than what we cite and present, so that for the present he need not be more industriously sought from us on this account.

[22] Yet one thing still remained which, if it had been committed to writing, And notice of the last translation. would undoubtedly have deserved to conclude this entire treatment of St. Francesca: namely, the order of that translation by which we knew the sacred body had been placed in a most beautiful ark of gilded bronze, and likewise had been brought to a most ornate place of a new confessio, prepared at great expense and with artful skill in the year 1648. We therefore wrote not a few letters, by which we might obtain a narration of the event, to be found, as we thought, in the archive of the monastery of Santa Maria Nova: but they excused themselves that nothing about this matter had been committed to writing. But what they themselves, to whom it more closely pertained, neglected to do, a most learned man and our dearest friend, Paolo Aringhi, a Priest of the Congregation of the Oratory of Santa Maria in Vallicella, did not entirely pass over: and so from his excellent work on subterranean Rome, we received and appended to the Life taken from Anguillara a brief account of this event.

ACTS

from the Roman autograph manuscript.

By the Author Giovanni Matteotti, Confessor of the Saint herself.

Francesca Romana, widow, Foundress of the Oblates of Tor de' Specchi at Rome (St.)

BHL Number: 3094

BY THE AUTHOR GIOVANNI MATTEOTTI.

BOOK ONE

On the life and miracles of St. Francesca.

CHAPTER I.

Her virtues, admirable throughout her whole life.

[1] Blessed Francesca drew her origin from an illustrious and noble lineage; Born of noble stock, her Father was named Paolo Bussa, her mother Jacobella de' Roffredeschi, people of good life and approved condition. While still flourishing in youthful years they begat this handmaid of Christ, who from the very beginnings of her life showed by immortal and eternal virtues how wonderful and how illustrious she would be to future ages and especially to our City, as a Morning Star in the midst of fog. As an infant she gives signs of her future sanctity, Whence, while she was still in her infant age, signs of future continence appeared in her: for she could not endure that any man, however close a relative, indeed even her Father, should touch her, in the manner in which infants are usually touched and embraced by relatives; nor did she ever play or associate with boys and girls, as is usual at that age: but remaining continually at home, like one who would prove an excellent character, she devoted herself day and night to prayers and fasts and other good works: so that during that time up to the eleventh year of her age she strove to lead an eremitical life and moreover to live unknown to all her neighbors.

[2] Married, she falls ill, When however she had reached the years of puberty, and the love of continence and chastity had grown in her, and she wished to serve God in virginity (to which desire her father refused to consent), she was given to a husband against her will; and she was immediately seized by so very grave an illness that she could not move herself by herself. And when she could in no way be cured by the remedies of physicians, and the illness extended for a long time, a certain sorceress was summoned by the relatives for the purpose of curing her, who with various promises claimed she could restore to her the benefit of health: but by the handmaid of Christ, as she deserved, she was repelled with great indignation, And is healed by St. Alexius, and the following night blessed Alexius the Roman appeared to her and said to her: Do you wish to be made well? When she answered and said: I wish only what pleases the Lord; she was immediately healed and rose from bed, and when morning came she went to the church of her Confessor.

[3] For thirty years she serves the sick in four Hospitals: After she had been restored to her former health, she began to take care of other sick people: for over thirty years and more, during which she remained in her husband's house, she devoutly served the sick in the hospital called Santa Maria in Cappella, situated in the Trastevere region, frequently going to them in person; she refreshed them with food at her own expense: removing the putrefaction from their wounds, washing their feet and dirty cloths with her own hands, sometimes even drinking the wash water out of devotion, exhorting them to patience and giving them counsels of salvation, having the Sacraments of the Church provided for them in a Catholic manner, and all other necessary services and all the duties of charity and humanity she performed fervently and humbly through her own person. She likewise performed these works of piety for the same period very often in the hospital of St. Cecilia, situated in the same region, in the hospital of Santo Spirito in Sassia, and in the hospital called Campo Santo, devoutly and assiduously.

[4] She was most zealous for obedience, From her childhood until the end of her life she always lived under the obedience of a spiritual father: and nothing so arduous or so difficult was ever imposed upon her that it seemed to her not only easy but also pleasant. She always preached and commended this virtue of obedience to all others, and especially to the daughters whom she had begotten in Christ, both by her words and by her conduct. And since she anxiously desired to lead a solitary life, so that she might more freely devote herself to God; And most loving of solitude, she built a certain oratory in her house, and a certain cave in the garden, beneath a quince ^b tree: in which places she was accustomed frequently to devote herself to prayers and holy meditations. Whence it happened that in the month of April, while the trees were in bloom, this handmaid of God, being in that same cave, In this she receives fruit before the season, began to think how the ancient Fathers ate roots of herbs and fruits of the wilderness in solitude, and were content with them: and while she was turning these things over in her mind, and longing for the eremitical life, contrary to the nature of the season, two ripe quinces fell to the ground from the aforesaid tree, in which there was nothing but flowers and leaves: which thing was considered a matter of the greatest wonder; and both the handmaid of Christ herself and the others of the household ate the aforesaid fruit.

[5] This handmaid of God was of such great humility that she regarded and called herself nothing but a vessel full of filth and uncleanness: With a desire to abase herself, and although she was the wife of a noble and very wealthy ^c man, she nevertheless clothed herself in cheap and patched garments: indeed from her very youthful age, the handmaid of Christ with wonderful fervor despised gold, gems, and other instruments of womanly vanity, and all the pomp and adornment of the world as dung, She sits among beggars, so as to win Christ: and though she had a house filled with many riches, she frequently went through the city begging for alms. On a certain day when there was an Indulgence at the church of St. Paul, she sat upon a certain beam among the poor, near the doors, begging alms from passers-by, from morning to evening. Often also, when she returned from a certain vineyard of hers outside the gate of St. Paul, she would carry bundles of vine-shoots She carries bundles of shoots through the city, and other wood on her head through the middle of the city. Likewise, when returning from the aforesaid vineyard, she would often come behind ^d a certain donkey loaded with shoots and wood; and she did many other lowly and contemptible things, which are omitted for the sake of brevity.

[6] Affable toward maids and servants, Toward the servants and maids, of whom her husband's house had a great abundance, she had clothed herself with such humility and affability that she showed herself to all not as a harsh mistress but as a maid, and called them all her Brothers and Sisters, and if she ever inadvertently or slightly offended any of them, she would immediately in the manner of monks kneel and ask forgiveness. If however she sensed any of them through a slip of the tongue disparaging God or the Saints, she immediately corrected the erring ones. She diligently and in a Catholic manner ^e managed her husband's house and family, always crowned with the virtue of patience; she endured all adversity: Most patient in adversity, for the losses of property, and the loss of animals in time of wars, and the illnesses of her family, and the death of her children she bore with incredible patience: but above all she endured more patiently those who reproved and detracted from her, and she prayed for them: in which persecutions and calumnies the handmaid of Christ was so filled with joy that there could be applied entirely to her that saying of the Apostle: I am well pleased in tribulations. 2 Cor. 12:10

[7] And not only from wicked men, but also from malign spirits did this handmaid of Christ sustain innumerable persecutions: She was unconquered in diabolical conflicts, for coming frequently to her in the figures and forms of lions and dogs and serpents and men and Angels, they would drag her and haul her through the house: and many times they would lift her up high, and with great fury cast her to the ground, and beat her most fiercely: so that her daughters in Christ often saw her thus dragged and lifted and cast down; hearing the sound of blows; but seeing no one except her. They would suggest to her many things hostile to her soul: but the handmaid of God, knowing all things and prevailing in strength by the divine gift, mocked those evil spirits as most miserable and worthless. And when this handmaid of God was once in a certain place designated for prayer and reading and meditation on the Sacred Scriptures, Of which few are here related, there happened to be nearby a great quantity of ashes: the malign spirits came, taking on various forms of wild beasts, and attacked the intrepid handmaid of Christ; they tore apart and scattered the books that were there: and rolling her in the said ashes, and striking her with many blows, they covered her face and body with the cruelest wounds, so that, thus torn, she seemed to all who looked upon her not a woman but a monstrous thing. Also on a certain night, while this Blessed was praying in her little room, the malign enemy attacked her, and having afflicted her with many torments, held her for a long time suspended by the hair outside a certain walkway above the street, and continually threatened to throw her down, unless she should consent to his persuasions. When by the power of God she prevailed bravely, the malign

enemy brought her back unharmed to her little room. With many and diverse snares, as whoever ^f reads in the treatise on the conflict with demons will find, the ancient enemy attempted to impede this handmaid of Christ: but just as neither persecutions, so neither the snares of demons could separate her even in the slightest from the faith and love of Christ: because always constant and immovable, trusting in the Lord, she hoped for the saving fruit of adverse things.

[8] Her liberality toward the poor. Always attentive to the poor and needy, her house lay open to all like a public hostel: never did the poor come to her without being sufficiently refreshed: and emptying the sacks of the poor of their hard crusts of bad bread, and reserving these for her own sustenance, she would fill them with soft and fine bread. Whence God, while she was still residing in her husband's house, deigned to work many miracles through her for the sake of piety: for when in the city during the summer there was a very great scarcity of wine and an abundance of sick people, the poor sick would send to her, asking that for the love of God she would give them a little of good wine. By the refilling of an exhausted cask. There was then in the house a cask of excellent wine, which her husband's father had ordered to be kept for himself and his household: but this handmaid of God supplied all the sick who asked from that wine until the vessel was exhausted. At length when the father-in-law and sons went to the cellar to taste the stored wine, ^g they found the cask empty; and indignant, they clamored and snarled that no wine remained in the cask. She however, wishing to pacify them with humble words and being unable to, went to the empty cask, and prayed there for a little while; and rising from prayer, she found the same cask full of the most perfect wine, better than that which she had given to the poor, and bringing some ^h of it, all marveled and praised God in his handmaid. At another time also of great scarcity, And of the emptied granary she is rewarded, when her husband had sold a certain quantity of wheat, and nothing had remained in the granary except a certain small amount called the la ^i solatura, Blessed Francesca, passing what remained through a sieve, gave it to the poor. After which, within a few days, the said granary was found full of the best grain, about forty ^k rubbi.

[9] Striving to help all, Such an ardor of charity had invaded the mind of this admirable spouse of Christ that she distributed not only bodily food but also spiritual nourishment to whomever she could. For whenever she saw any who were weak in spirit, who did not resist vices and temptations, she herself was exceedingly distressed, and exhorted them to resist manfully, as a mother does her children; praying for all, helping all, and taking no care of herself, so as to save others. Whence it came to pass that, with divine grace cooperating, she snatched the souls of many from the snares of the enemies of the human race by her exemplary life and teaching. She possesses a wonderful efficacy of words: For her angelic presence refreshed all in a wonderful way, and her honeyed words so wonderfully inflamed the hearts of her hearers with the love of God and the contempt of the world, that if anyone felt himself badly disposed or afflicted, and had recourse to the handmaid of Christ, he returned so consoled and well disposed as if he had suffered no trouble. But this handmaid of God also prevented seditions and scandals from many, and likewise calmed and rooted them out: she extinguished inveterate hatreds: she sowed in all things peace, concord, and charity, and converted many to God, and stirred them to love of neighbor.

[10] The greatest austerity of life in her bed, From the time of her youth until the end of her life, she subjected herself to the most strict penance: for the straw pallet on which she slept was [so] narrow that in length and breadth it was almost impossible for human use, the divine grace providing; so that she lay not extended but ^l propped up: never sleeping during the day unless pressed by grave illness: at night however she was refreshed by two hours of sleep, clothed only in linen garments: and notwithstanding this, the divine grace made her fit and robust for all the exercises of the house. Her food and drink were of the greatest austerity: In dress, whence, accustomed to continence, in food, she never drank wine from adolescence: indeed from childhood up to her death she took food only once a day, abstaining from ^m sugar, honey, ^n spices, and from things seasoned with them; from chickens, from birds, from eggs, from cheese, and from all things in which the human condition takes delight: fruits, herbs, and legumes were her food, without seasoning of oil or ^o fat. She never applied medicinal things to her body, nor used any garments other than woolen ones in times of illness. In hair-shirt, On all the days of her life she was a most severe avenger upon her own body: for every day she clothed herself in a double hair-shirt upon her bare flesh, and in this she persevered until death. She was girded by a very tight iron circle, so that it made bloody cracks in her flesh: and to devote herself wonderfully to the Lord, continually scourging her flesh with whips and iron goads, In scourges, she would then cause burning wax tapers to be dripped over her bare and wounded flesh with the greatest burning and pain, And burning of the flesh, so that she remained half-burnt and so gravely wounded by the blows that in many places of her body the bones were visible. Sharply subduing all the senses of her body, she struck her breast a hundred times daily with the heaviest blows of her fists. She kept her mouth with such guardianship and bound it with the chain of silence, She keeps silence, that if at any time any word, even slightly idle, should proceed from her mouth, she would strike her mouth for so long until blood came from it. She overflows with tears, The consideration of sins daily supplied her with such a flood of tears that it seemed rather a certain wailing than a lament.

[11] She visits churches. From the time of her youth until the end of her life she frequently visited churches, heard Masses, sermons, and other divine offices with wonderful devotion, and whatever she could understand of the Lord's commandments and counsels of salvation she would commit to memory, and strove to keep all of them in practice. To ecclesiastical persons, both secular Clergy and Religious and Priests constituted in Sacred Orders, She honors Ecclesiastics, she always showed the greatest reverence, to such a degree that in their presence she scarcely dared to speak, but kneeling before them with bowed head and eyes fixed on the ground, she venerated Christ in them. She was of such great perfection Accustomed to confess and communicate frequently, and devotion toward God that she would humbly confess every week, and on Sundays and principal feast days, both from the fervent love and ardor of divine love and from the precept of her spiritual Father, she would receive the Body of the Lord, and upon receiving it, that place was immediately filled with a wonderful and most sweet odor. On a certain day when the handmaid of Christ was receiving the Sacrament of the Body of Christ in the church of St. Cecilia, a Priest of the aforesaid church with rash audacity judged in his mind that it was not fitting for a married woman and one so wealthy in temporal goods to approach Communion so frequently, She recognizes that a host was not consecrated, whence, led by diabolical instigation, he held out to her an unconsecrated host to receive: but it was immediately known to the handmaid of God, because she did not feel the usual spiritual sweetness. And when the aforesaid Priest was severely rebuked by the spiritual Father of the handmaid of God, he came to his senses and begged pardon for the crime committed.

[12] Her vocal prayers: This Blessed always prayed unfailingly and with a joyful spirit, devoting herself to holy meditations by day and sometimes by night. Rarely did anyone come to her without finding her praying and lamenting most bitterly and fervently. Every day she read and heard with the greatest fervor the Office of the Blessed Virgin, and many other psalms and prayers, and sacred readings. On a certain day, while in her church Blessed Francesca herself was devoting herself to holy meditations A golden rod is seen above her as she prays, and prayers, a certain woman of Arezzo, named Bartholomaea, led by devotion, because many wonderful things about her had been reported to her, came to the house of the Congregation of her daughters in Christ, and being with them she saw a certain golden rod, adorned and encircled with golden lilies, descending from the top of the sky above the cell of the handmaid of God: which woman began to cry out with a loud voice and tears, and reported to the others the vision she had seen. When Blessed Francesca went together with several of her daughters in Christ to the aforesaid vineyard, and her said daughters were occupied in manual labor there: the handmaid of God herself, in order to say the Hours of the Blessed Virgin, While singing the psalms she is not wet by rain: separated herself a little from them: and behold, the sky suddenly becoming overcast for rain, a very great flood of water drenched all her daughters, who had no shelter, not a little: but upon the handmaid of Christ herself, praying and singing the psalms, not even a single drop fell.

[13] She institutes the Congregation of Oblates: While she was still living in her home, with her husband still alive, with the help of almighty God, Blessed Francesca herself gathered many daughters in Christ: with all of whom she most devoutly and solemnly offered herself to the Sacred Religion of Monte Oliveto, of the Order of St. Benedict, and under the Rule of that Most Holy Father she lived with her said daughters in Christ irreproachably until her death: and she left for her daughters in Christ, present and future, the same Rule, which Pope Eugene of happy memory had fortified with privileges and exemptions, to be observed: which daughters of hers in Christ, what piety and continence they display, if the tongue is silent, their works proclaim and preach. She abstains from the bed of her consenting husband: Blessed Francesca lived with her husband for twenty-eight years and six months: for twelve years she dwelt with him separated from carnal intercourse by the mutual will of both parties: and then she was wonderfully transformed, and began by word and example to be numbered among the perfect, and her life was as admirable as it was incomprehensible.

[14] She is frequently rapt into ecstasy; For with such sweetness of soul and delight of mind she participated in heavenly things, and was divested of all earthly things and united to Christ, that very often even during manual exercises she would remain as if motionless and insensible: and frequently after such meditations and prayers she was rapt into ecstasy, and this was so constantly conferred upon her by God that always after the reception of the most sacred Body of Christ, after the recitation of divine things, and the commemoration of the blessed life and the heavenly homeland, after the visitation of churches and the common genuflection before the Crucifix, after the mutual conversation about God with her spiritual Father, her blessed spirit was so rapt into heaven She comes out of the river with dry garments: that she seemed to all rather dead than alive. While on the Vigil of the Apostles

Peter and Paul she was returning from the church of St. Paul, she placed herself near a stream, and being there, and devoting herself, as was her custom, to holy meditations, after a little while, rapt into ecstasy, she leaped into the middle of the stream, and there in the water she knelt: and surrounded on all sides by water, she remained in holy meditation for several hours. At last, having come to herself, when her said daughters thought she would be entirely soaked, she emerged from the water with her garments and every part of her body as dry as if she had never touched the water.

[15] She receives Communion even while in rapture. It happened many times that in the church of Santa Maria in Trastevere, in the chapel of the Holy Angel, while she wished to receive the Sacrament of Christ, she was rapt in spirit, yet would hasten on her own feet to the altar, and with the greatest devotion would receive the Body of the Lord, still continuing in ecstasy, and was rapt by various visions of God, and especially by the vision of the most glorious Crucifix: from whose wounds such great brightness radiated that no tongue could express it: and some of her daughters in Christ, and especially a certain one named Agnes, saw many times above her head a fiery light radiating with a flaming splendor. Hence there was a constant and perpetual remembrance of the Passion of Christ Jesus in her memory, While meditating on the wounds of Christ, and she drew forth tears like a torrent, and contemplating each wound of the Crucifix with wonderful love, she was affected with such great sorrow and compassion that she seemed to herself to have the same wounds in her body, and touched with sorrow of heart within, she was affected by continual compassion for Christ. By the meditation on the wounds she was rendered unfit and unable for human exercises and daily labors, She is similarly tortured in her own limbs, so that when she contemplated the wounds, she limped from the intimate compassion for her Christ; if however she contemplated the wounds of his hands, whatever she happened to touch would fall to the ground from her inability; and when she gazed upon the head of Christ crowned with thorns in contemplation, she could neither stand nor sit, but only lie in bed. And for a long time a liquid drips from her opened side. But when, rapt in spirit, she came to the contemplation of the opened side, the Holy Spirit wounded her in the heart with such a fire of compassion and charity, that for very long periods of time a certain watery liquid continuously dripped from her side: until on Christmas Day, having received the Holy Eucharist in the aforesaid church, and then being rapt in ecstasy, she saw the Mother of God adoring the one whom she had borne, and near her a most limpid fountain, from which the Mother of God took water and reunited the wound of the side of Blessed Francesca: while she herself, with many hearing her, cried out and said with a loud voice: I am healed.

[16] The handmaid of Christ enjoyed the continual vision of Angels, and especially she familiarly beheld one of elegant beauty and comely form, She always enjoys the sight of an Angel: assisting her inseparably day and night, whose face surpassed the splendor of the sun: and if at night she needed to do something, without any material light, she was guided by the splendor of the Angel alone. When her husband died she betook herself to the Oblates; When however she had reached approximately the fifty-second year of her age, her husband having now died, she generally renounced the world, and having left behind all things in the world, with her most profound humility she came to the house of her daughters in Christ, and prostrate before the door with arms outstretched, with streaming tears, without shoes and girdle and the greater part of the head-coverings, she begged humbly that they would receive her into their company: she was immediately received with gladness and the greatest joy of all, deservedly placed over all, and was honored and venerated by all as a pious and Holy Mother. Whom she exercises in gathering vine-shoots, While she presided over her daughters in Christ, she demonstrated by her works how the world was to be rejected and despised, for at regular intervals she would go equally with them to labor in the vineyard: and when they returned from there, she and each of them would carry a bundle of vine-shoots and other wood on their shoulders. It happened on a certain day in the month of January that the handmaid of God went with eight of her daughters in Christ to the usual work of the vineyard, She obtains grapes in winter for those who are thirsty, to collect wood: and when they had worked there excessively from morning to evening, and were thirsty beyond measure, she was afraid, for the sake of decency, to send any of them to the fountain, because it was on ^p the public road, but having poured forth prayer, she said to the same daughters in Christ: Have confidence in the Lord, for the Lord will provide: and having said this, looking at a certain tree, they saw a certain vine full of green grape clusters, as if it were the time of vintage: which the handmaid of Christ, giving thanks to God, had gathered, and each one ate her share, and their thirst was quenched by the grace of God.

^a He was then Brother Antonio de Monte Sabello, of the Olivetan Religion, in the convent and church of Santa Maria Nova, where the saint now rests, a pious Priest.

^b The quince. In our copy it was cotani and below poma coctana, which we entirely believe crept in through the fault of the copyists: for the Italians call the quince cotogno, from the down which covers them, similar to cotton, which in Italian is cotone. About this kind of fruit much has been written learnedly, more ingeniously, but all of it trifling, by Goropius Becanus in his Vertumnus, while he drags everything to Teutonic roots, which, if it please the gods, are the most ancient of all and prior to the Babylonian confusion, as he absurdly contends.

^c Of Lorenzo de' Ponziani.

^d By the common idiom of the vulgar Italian, Spanish, and French languages, this preposition is joined with the genitive.

^e Thus we believe should be read for postulauit, which had crept into the copy through the scribe's error.

^f Who namely, in the natural order of things being inverted, preceded this book in the original; but for us, with the books transposed, it is now the third.

^g That is, a cask, about which word we shall speak more fully below at chapter 6 of book 3, note f.

^h Cask. A frequent barbarism with this author and some others of the somewhat earlier centuries, for which the Latins would use the ablative absolute.

^i A word unknown to Italian vocabularies: which appears, derived from the ground, to signify the refuse of chaff: Solatura, unless however sonatura should be read, so that it is of barbarous origin, from which in the French language son is taken for bran.

^k A very well known Italian measure for grain, which I am surprised to find omitted from all Italian vocabularies: Rubbus. I do not however dare from uncertain memory to say how many rubbi are contained in one Roman modius.

^l Although the Greeks formed the name podium from supporting the feet, and the Latins thus made received the word so formed from them: Appodiare. because however the principal convenience of podia is that those who go out upon them for the sake of looking outside can lean upon the railing or colonnade by which the podium is surrounded; hence in the vernacular tongues derived from Latin, the Italian and French words appoggiate and appuyer, corresponding to the barbarous appodiare, signify to prop up, to recline; in whatever direction you wish to take it.

^m The Arabs' name for sugar passed to the Greeks and Latins, but whose use was only in medicine, Sugar, and therefore far different from what, from Indian canes (from which the ancients knew only how to press a sweet drink), from the juice of the same boiled down, centuries closer to our own age have taught us to make, as Gerardus Vossius learnedly proves in his Etymologicon: the name however which all modern languages use for our manufactured product, we rightly suspect to be taken not so much from that old Arabic word or the Latin succo, as immediately from the Indian zucar and the prefixed article azucar (as the Spaniards call it).

^n Aromata are called species by the usage of almost all European languages today.

^o Fat. Saggio in Italian signifies not only adjectively a wise person, but also substantively that which is sampled from something for the purpose of experiment and especially of tasting flavor: so that the ancient verb sagiendi seems to have crept into the twofold signification of tasting by mouth and mind among the less cultivated, and in this sense sagimen is here said for flavor.

^p Strata viarum Virgil said: viam stratam Livy: strata substantively, no classical author, that we know of: Strata. which appears to have arisen among the barbarians, though from a Latin origin, when the method of paving roads previously unknown was introduced among them by the commanders of Roman armies, of which very many traces still remain in Belgic Gaul to this day: so that now, by a word common to Germans, French, and Italians, all public roads are called stratae.

CHAPTER II.

On the Miracles wrought by St. Francesca during her life.

[17] She multiplies failing bread: She was of admirable life and conduct, and shone with many miracles: for when a certain Francesca of Veroli, one of her daughters in Christ, was in the week that fell to her by lot, managing the house and the care of her companions, and bread was lacking for the meal of that day; trusting in God, she had the table prepared: for there were in the house certain crusts of bread scarcely sufficient for three. She therefore had her daughters in Christ, fifteen in number, sit down, and when the blessing had been said, the bread was multiplied, and all were satisfied, and giving thanks to God they collected the fragments that remained and filled a basket of about a half-quarter.

[18] She predicts the exile of Pope Eugene, The Almighty God had moreover endowed this his handmaid with the Spirit of prophecy and understanding, so that she foretold many future events. For she predicted the expulsion of Lord Eugene ^a and his persecutions, and the agitation of the Church, and the robberies that would occur in the City. She foresaw the death of a certain girl, and the danger of the birth of that girl's mother: for when a certain woman named ^b Ceccha had given birth to a daughter before the due time of nature, simply because the child appeared healthy, she did not have her baptized immediately: The death of a newborn infant, but the following night around the second hour Blessed Francesca came, contrary to her custom, and wanted the girl to be baptized without delay. And when the Priest of the church was annoyed by this, since no signs of necessity appeared, at the insistence of the handmaid of God the girl was baptized: after which a sudden illness came upon her and she died. At another time also, when the aforesaid Ceccha was pregnant and near delivery, Blessed Francesca, foreseeing that she would give birth that same night, sent one of her daughters in Christ, named Anastasia, An unexpected delivery of a woman, to stay with her that night: but she sent her back saying that it was not necessary, since she felt no discomfort, nor did any signs of delivery appear. But Blessed Francesca sent her again, saying and commanding that she should stay that night with another woman next to the house of the said pregnant woman: and behold, around midnight the delivery came, and the said Ceccha was in danger of death, because she was alone: And health to be restored to two sick persons. and crying out with loud cries, Anastasia immediately came,

and helped her: and she bore a healthy son and remained unharmed. Another also, named Lorenzo, when he was sick and near death, his wife commended him to Blessed Francesca, who said to her: Do not fear, for he will not die from this illness; indeed he himself will bury me first. And so it happened, for shortly after the Blessed herself departed to the Lord, and the said Lorenzo was present at the obsequies of her burial. When a certain man named Giacomo fell ill unto death, his mother ^c commended him to Blessed Francesca, who answered with a prophetic word saying: Be at ease, for he will not die from this illness. And so it happened, and he is still alive.

[19] Knowing hidden thoughts, She recognized whenever she saw people not resisting vices and the temptations of demons, and people ensnared in crimes and sins, and especially new Religious, whether they would persevere in the service of God: she also saw the thoughts of others, and the conflicts of demons however excessively they might be troubling someone. For when a certain man named Renzio, led by partisanship, had resolved in his heart to slander a certain Priest named Francesco ^d, and was thinking of saying many things against his reputation, She prevents someone from a planned calumny, and was standing one day before Blessed Francesca; she herself, illuminated by divine light, saw everything he was thinking of saying. Wherefore she charitably admonished him to recall his mind from such an intention, narrating to him in detail and distinctly all his evil thoughts which he was harboring in his heart, and everything he had resolved to do. Having heard these things, the said Renzio, stricken with compunction from the depths of his heart, confessed how Blessed Francesca had seen and said in order everything that was in his heart, and which could be known to God alone; and changed for the better, he humbly accused himself and promised never to say such things nor even to think them. One night when a certain daughter of hers in Christ, named Augustina, was praying in her cell, she saw the enemy of the human race coming to her in the form of a bird, She sees a demon lying in wait: to suffocate her: but this could not be hidden from the handmaid of Christ, who was in another cell. When a certain other of her daughters in Christ, named Perna, had spilled a small amount of oil on the ground, and not recognizing her fault did not ask pardon, Blessed Francesca, She reproves a hidden fault, seeing this in spirit, generally admonished all that whoever knew herself to be guilty should humbly confess her fault ^e: but the ancient enemy, tightly squeezing the throat of the one who was dissembling and refusing to confess her transgression, wanted to suffocate her. Seeing which, the handmaid of Christ struck her with her own hand, and immediately the evil spirit released her: whereupon she, recognizing her transgression, asked for pardon.

[20] Such great faith had imbued this handmaid of God in the sacred teachings and in the mystery of the Most Holy Trinity, Penetrating deeply the mysteries of the Faith, concerning the diversity of persons and unity of essence of the Trinity, that when anyone spoke with her about such matters, it seemed to him that he was speaking with a most learned master of sacred Theology. The Holy Spirit had poured into her such great grace, and such great fervor and zeal of faith possessed her, that after receiving divine visions and revelations, she was always accustomed to say to her spiritual Father, who questioned her about the aforesaid things by obedience, that whatever she saw in a ^f beatific vision, whatever was revealed to her, and whatever she saw and said about all things, She submits all to the sense of the Church: a poor man's arm nearly severed, all things seen and said by her she submitted to the judgment and determination of the holy Catholic Church, with which she wished to live and die. Moreover, the handmaid of Christ shone with the grace of healings, curing the sick by her prayers, however grave the illness by which they were detained. For when on a certain day she was returning from the Lateran church, she met near the chapel preserved on the Ponte Santa Maria a certain poor man very gravely wounded in the arm: so that only the skin below held the disjointed parts together, and already worms were swarming from the untreated wound: when the handmaid [of] God asked why he neglected the remedy of a healer, the wounded man replied in tears, because of poverty. She herself had the poor man led to her own house, and having washed the wound, she joined the extremities as she could, and within a short time the poor man was healed. A grave wound he inflicted on himself, A certain Giuliano from Genoa, a muleteer of Lorenzo de' Ponziani, while cutting wood, very gravely wounded himself in the foot: and when the continual flow of blood from the wound could not be stopped by the care and diligence of the physicians, and he had suffered from the most grave illness for five months, and could not recover the benefit of health without the amputation of his foot; the handmaid of Christ by the mere touch restored the aforesaid sick man to his former health within the space of eight days.

[21] A mute girl, When a certain girl named Camilla, four years old, was mute from birth, and was presented with devotion and faith in Christ's handmaid by her ^g parents, as soon as she touched her tongue, her mouth was opened, And a withered woman she heals, and she spoke in the hearing of all. A certain woman named Jacobella, insensible and withered from the waist to the feet, presented to Blessed Francesca, was similarly healed by her mere touch. Another woman named Agnes, who because of excessive weakness could not retain a fetus, The ability to bear children, offered prayers to the handmaid of Christ, and immediately conceived and bore two twins. A certain man named Menico had suffered for five years a most grave infirmity of the head; for from the weakness of his brain he often fell to the ground during the day, Firmness of the brain is given by her, and many times remained insensible as if dead: when he was brought to Blessed Francesca, she placed her hand upon his head, and he was immediately made well and never again felt such an illness. A certain woman named Jacobella, who was suffering from the falling sickness, She heals an epileptic, and emitted foam through her mouth, and rolled the trembling pupils of her eyes, when commended to Blessed Francesca, was liberated by her mere touch, so that she never suffered again. When a certain woman had fallen into madness and frenzy, And a deranged woman: and frequently struck herself, and threw herself into a well, and wanted to kill herself, and had stood in shackles for a month, she was commended one day to Blessed Francesca, and the following night was liberated and never suffered again.

[22] When a certain man named Paolo, as the river Tiber was rising, seized a very large tree, She preserves the life of one submerged in water: and the tree by its own weight had violently thrown him into the river, and he had been in it for an hour and a half, having been commended to Blessed Francesca, the water immediately brought him back to the very place from which he had fallen: and when he was pulled out of the water and lay on the ground as if lifeless, so that he was thought dead by all; Blessed Francesca had a little powder placed upon him, and he immediately vomited water and was delivered. An inflamed shin, A certain Caterina had her right shin inflamed to the size of a small column, and a dangerous disease in the knee like a carbuncle with most sharp pain: when she had commended herself to Blessed Francesca, within a few days she was healed without any medicine. A certain woman named Jacobella, who was suffering from the falling sickness, as was said above, was freed. A slashed belly, A certain matron named Vannotia fell into despair, and driven by madness struck herself in the belly with a sword, with the intention of killing herself: when Blessed Francesca visited her at her request, she was immediately healed in mind and body by her presence. At another time also when the aforesaid Caterina had a swollen face, by the mere touch of the handmaid of God she was immediately made well. When a certain boy named Tommaso, An infant unable to suckle at all, from excessive illness, for ten days had not been able to suckle at the breast, and the physicians could not provide any remedy, he was commended to Blessed Francesca, and by her visitation alone he was immediately freed. A certain woman named Allegra was suffering from such a grave illness of the chest that she could neither walk, nor lie down, nor move from her place [but] sitting day and night continuously, And a contracted woman she heals, she held her knees pressed against her chest, and often vomited a very great quantity of blood: and when she could not be cured by physicians' remedies, she commended herself to Blessed Francesca; who, when she visited her and placed her hand upon her head, she was immediately made as well as if she had never been sick.

[23] When a certain woman named Jacobella was suffering from a grave illness of the throat, Likewise sick people with throat ailments, she commended herself to Blessed Francesca, who touched the place of the illness, and she was healed without delay. Another woman named Francesca, having ^h a hip deprived of the ^i sustaining power of the body, and afflicted with excessive pain, as soon as she clung to Blessed Francesca, she was immediately healed by her touch. Of the hip, A certain man named Pietro was suffering, with excessive pain, from ^k cataracts in his eyes, so that he could see nothing: when he had been commended to Blessed Francesca, Of the eyes, she placed her hand upon the eyes of the sick man, and they were immediately opened, and he saw most clearly. A woman named Augustina had suffered for two years so gravely in her throat with the greatest swelling that she could scarcely and with difficulty take a small amount of food: when Blessed Francesca touched her throat, Of a burn, she immediately dismissed her healed. Another certain man named Pietro happened to fall into a fire and totally burned his hand: when he was suffering the most acute pain, his mother led him to Blessed Francesca, who anointed the burned hand with oil, and it was immediately restored to its former health. When a certain Jacobella was suffering gravely in her eye, She aids inflamed eyes: in which the prominence of the swelling was so great that the eye could not be seen at all: as soon as Blessed Francesca touched the place of the swelling, she was healed. A certain Giovanni was struck so gravely with an oar on the head, She heals a bruised head, that from the blow he immediately fell to the ground: and when his head and bones were crushed, and blood came from his mouth and nose, and he lay on the ground as if dead, he was commended by his mother to Blessed Francesca, and without any medicine, by the mere touch of the handmaid of Christ, he was healed.

[24] A certain woman Iliac pains, named Agnes had suffered for several years the greatest pain of the bowels: anointed with ointment which Blessed Francesca, to avoid vainglory, ^l made, she was immediately freed, as if she had never felt anything of the sort. A certain large hunting dog had bitten a woman named Rita in the shin with a terrible bite: for the wound was so deep that it received within itself more than eight inches of ^m lint: when Blessed Francesca placed oil on it, A dog bite, it was immediately healed. A certain Matteo, suffering from the disease of a most dangerous abscess in the lower parts, the physician

on account of the nature of the location and ^n the severity of the disease had doubts about his life, A dangerous abscess, but as soon as he was commended to Blessed Francesca, he was healed without any medicine. A certain Anastasia fell from a certain upper room, A shin injured from a fall, and so gravely injured the upper part of her shin that she could not move from bed: when Blessed Francesca touched the place of the injury, she was immediately healed and rose from bed as if she had suffered nothing bad. Another certain man named Paolo, Variously wounded: having been wounded with nine blows, and especially in the knee, which was driving him into a spasm, and the physicians were unable to help him, he commended himself to Blessed Francesca: who visited him, and without the remedy of physicians he was made well within a few days.

[25] A certain woman named Ludovica, being barren, A barren woman, and desiring to have children, when she had commended herself to Blessed Francesca, she immediately conceived and bore a healthy and unharmed son. A certain Stefano, lethally wounded in the head, One injured in the head, when he could be cured by no remedy of physicians, and blood frequently came from the wound, was healed by the mere touch of Blessed Francesca without any medicine. A certain woman named Perna, when she had been in labor for six days, and the sacred Eucharist and Extreme Unction had already been given to her as she was near death; when Blessed Francesca visited her, One laboring in childbirth, she immediately bore an unharmed son, and she herself remained uninjured. And the same woman, who for twenty-five years had been unable to emit urine without difficulty and the greatest pains, when she commended herself to the same handmaid of Christ, was immediately freed, And difficulty of urination, so that she never again felt such distress. A certain boy named Giacomo, sick unto death, not taking food, when his mother led him to Blessed Francesca, A dying boy, she placed her finger in his mouth and immediately dismissed him healed. A certain woman named Andreozia suffered so gravely in the head that she could not stand on her feet: when Blessed Francesca placed her hand upon her head, she was immediately healed. Another woman named Ceccha, A headache, when she was suffering most gravely in her breasts, and was horribly swollen and blackened like coal, Breasts black from swelling, and the physician could not provide a remedy; the handmaid of Christ visited her, and she was so restored to her former health as if she had never been sick.

[26] A certain other woman ^o named Palozia, when she was gravely sick from fever, A grave fever, she was similarly healed immediately by the presence of the handmaid of Christ. Another named Perna, struck under the arm by a pestilent disease with the most severe fevers, so that all hope of her life was lost; The plague, when the handmaid of Christ touched the place of the plague, the disease immediately vanished, and the fever likewise left her. Another Palozia, being pregnant, had suffered for a month from an illness in one leg, Gout, which is called ^p gout: despaired of by the physicians who told her she would shortly die together with her child, she commended herself to Blessed Francesca, and was immediately healed, and in due time bore an unharmed son. Another woman named Rita, Ulcerated breasts, suffering gravely in both breasts with open sores in them, and the physicians being unable to cure her, had recourse to Blessed Francesca, who gave her a little ointment, and when she anointed her breasts with it, she was immediately healed. ^q A certain man named Nunzio, suffering from a rupture in the lower parts so terrible An incurable hernia, that the physician marveled with the greatest astonishment, and could not cure him, he was commended by his mother to Blessed Francesca, and was healed without delay. A certain Giovanni had suffered for a year and more from so grave an illness in one leg, with a very large sore and swelling, And a sore in the leg, that he had already been abandoned by the physicians, who declared the sore to be incurable: when he had been commended to Blessed Francesca, and a little of her ointment was placed upon the place of the illness, he immediately began to improve, and within three days was completely healed without any other remedy.

[27] Another certain woman, seven months pregnant, named Gentilesca, A pregnant woman fallen from the stairs, fell from a certain staircase, seventeen steps high, with her head turned downward: and when her head was swollen and collapsed and her eyes likewise, and the physicians could not apply a remedy on account of the impending delivery; as soon as she commended herself to Blessed Francesca, she recovered her former health, and in due time bore an unharmed daughter. A certain Angelella, whose right arm was nearly lost and insensible, And arthritis, and the physicians said it was arthritic gout, and could be cured only by the remedy of God alone; she approached the handmaid of Christ and touched her hand: which done, she was immediately healed. When in summer the handmaid of Christ together with her ^r kinswoman was going to the church of St. Peter by the road She is freed from the danger of drowning: called Settignana, and both were suffering the greatest thirst, they descended to the river to drink; and by divine permission the swift current of the river seized them both and violently carried them a very great distance: but as Blessed Francesca prayed, they found themselves on solid ground on the bank, not knowing how or in what way it had happened.

[28] A certain woman named Jacobella, having a film ^s over her eyes and seeing nothing, was commended to Blessed Francesca, who placed her hand upon the eyes of the sick woman, and immediately, all blindness having fled, she saw most clearly. Another woman named Ceccha had suffered for sixteen continuous months a flow of blood: when she commended herself to the handmaid of Christ, She cures a veiled eye, she was healed by her mere touch. A certain Lady named Andreozia, who was suffering such grave internal pains that for a long time she could not rise from bed; An internal pain; when Blessed Francesca visited her, she was wonderfully freed by her presence, and she conceived and bore a child safely and unharmed. Another woman named Anastasia, A hidden ailment, who was similarly suffering from a horrible disease in a more secret part, presented herself to the same handmaid of Christ, and was healed by her presence alone. Another woman named Francesca, who was suffering from a stabbing pain and was already near death, A puncture, when the handmaid of Christ placed her hand upon her chest, she was immediately freed. A certain Jacobella happened to dislocate her shoulder blade from its place; A dislocated shoulder blade, which being seen, Blessed Francesca placed her hand upon the shoulder blade, and it was immediately restored to its place. A certain Lorenzo, A dying man, sick unto death and abandoned by the physicians, was commended to the handmaid of Christ, and was freed without the aid of physicians. A certain Augustina fell into the gravest fear for five years and a most severe fever seized her, One suffering from fever: and held her for a long period of time; but as soon as the handmaid of Christ visited her, she was immediately freed from that very fear and from the fever likewise.

[29] This admirable handmaid of Christ therefore shone with very many prodigies of miracles, And she is illustrious for miracles of every kind of healing. for to the mute she restored ready speech, to the blind sight, to the lame their step, to the plague-stricken and those suffering pleurisy health, to those possessed by demons complete liberation, to those suffering from the falling sickness safety, to the lethally wounded who could be cured by no aid of physicians full recovery; by the mere touch of the humble handmaid of Christ, the divine goodness, to whom she had dedicated her entire self while she lived, deigned to mercifully bestow these things. Some also she brought back from the very jaws of death to their former health through her merits and prayers: and what is greater than all these, while her body was lying in the church of Santa Maria Nova, before it was delivered to final burial, the obstinate and hardened of their own free will, without anyone's admonition, by the mere touch of that precious body were compelled to approach the Sacrament of Confession, and to many suffering from various and diverse infirmities the remedy of health was given. When however for forty-four years and more, After forty-four years most holily spent, continuously and tirelessly, both in her husband's house and in the house of her daughters in Christ, exercising holy and praiseworthy works, exhorting with words of salvation until the end of her life, she had lived in the odor of good reputation and holy conduct, and had willingly and gladly endured all adversity and hardship on account of the exceeding charity with which she always burned toward God and neighbor, in the year of the Lord one thousand four hundred and forty, In the fifty-sixth year of her age, in the fifty-sixth year of her life, on the second day of the month of March she was seized by a most grave fever.

[30] On the following night it was revealed to her by the Lord that within the space of seven days the tabernacle of her body was to be laid down: Fortified with the Sacraments, and on the following day she disclosed the aforesaid revelation to her spiritual Father, and humbly and devoutly requested from him the Sacraments of the Church. All of which having been duly received, And exhorting her own for the last time, when the hour of her death was now at hand, she delivered to the Sisters and Daughters whom she had begotten in Christ an ardent and stirring discourse with maternal affection, consoling them about her departure with comforting words and caressing them, she exhorted them to divine love; and among other virtues she left them most holy charity and a mutual union to be perpetually observed among them; strength moreover for enduring tribulations and the temptations of the enemy of the human race. She furthermore admonished that all and each of those things should be borne which, with the divine grace favoring, she herself had borne; and to follow the footsteps of Jesus Christ she urged them with all the efficacy of speech she could. And so it happened that on the seventh day, as the Sisters and Daughters of hers in Christ sat around her, and wept and were saddened by the departure of so pious and most holy a Mother; Blessed Francesca herself, She dies in the year 1440, March 9, the most devout Spouse of Christ, with eyes turned toward heaven, and with her soul praying both in mind and with her lips, fell asleep in the Lord and on the ninth day of March departed from this light. And thus that blessed soul, released from the flesh, was absorbed in the abyss of eternal brightness. But before she departed, being asked by her aforesaid daughters in Christ to be willing by her prayers to defer her death, if only for a little while, for their consolation and necessity, she replied that she was content with the will of the Lord. She flourished in the year of the Lord one thousand four hundred and forty ^t, on the second day before the Ides of March. At her tomb, through her merits, many miracles are wrought to the praise and glory of the Almighty and of our beloved City.

^a Eugene IV, expelled from the City around the year 1433.

^b The wife of Andreozio Clarelli, says Anguillara, book 5 chapter 16, and writes that the event happened in the year 1437.

^c The same Anguillara names her Perna, wife of Pietro Vincenzo from the Campitelli region.

^d Anguillara in the cited place adds the surname of Giovanni Angelo, from his father evidently; and the family name dello Schiavo: and says the same Priest was a Roman by birth, of the best morals, and of the most devout affection toward the Blessed, and finally ascribes the event to the year 1426.

^e The same adds,

book 5, chapter 9, that it was the custom among them that whoever was conscious of any fault should voluntarily do so.

^f The nearly perpetual use of this word in an entirely different signification from that in which Theologians are now accustomed to use it, we shall see below throughout book 2.

^g Andreozio Clarelli and his wife Ceccha, the same as those above at section 18, as is clear from Anguillara book 5 chapter 17, who adds that Ceccha herself, prevented by a certain hidden disease for a number of years from being able to conceive children, after she made known her ailment to Blessed Francesca, received the ready faculty both of conceiving and bearing.

^h Ancha. A word common to Italians and Spaniards for the hip, which the French with an initial aspiration call la hanche.

^i Sustaining power. That is, supporting: for as we shall see below, in Italian regere is to sustain, or to hold upright.

^k Cataract. He means the scales or films growing upon the pupil, by which, as by cataracts the flow of water, the approach of visible images to the eye is checked and stopped.

^l In Italian phrase for she made, she prepared.

^m Lint. In the miracles of St. Herculanus we had tastam in the same meaning, for a piece or swab of surgical linen.

^n Up to now I find no use of this word in Italian or any other vernacular language.

^o A feminine diminutive from Paolo: just as Perna for Petrina from Pietro.

^p It is well known that arthritis is commonly so called, and has often been noted by us elsewhere.

^q A truncated name for Giovannuzio, just as above at section 21 Menico for Domenico.

^r That is, the wife of her brother-in-law Vannozia, as is clear from Anguillara book 1 chapter 6.

^s A film on the eye. The Academicians of the Florentine Crusca in their vocabulary teach that the Italians thus call a spot which, like a little cloud, dims the pupil on which it grows; which the Greeks called an onyx: perhaps from the Latin panus, signifying a swelling on any part of the body.

^t Rather the seventh: I believe however he spoke thus ignorantly; because this second day is that on which, the days to the Nones having been counted off, we begin to count proceeding toward the Ides.

CHAPTER III.

On the Miracles after death and others after burial.

[31] A certain man named Antonio, Two sinners are moved to Confession, having remained without Confession for a very long time, when he visited the body of Blessed Francesca, still lying above the ground, such great devotion seized him from the touch of that body that suddenly, without anyone's admonition, he went to a saving Confession. Another, similarly named Antonio, having remained for a very long time in the same manner, when he visited the body of the handmaid of Christ, such great contrition of sins came upon him from her presence that he immediately returned to a saving Confession. One with fever is healed, A certain woman named Francesca, when she was gravely sick from fever, had herself carried for many days to the body of Blessed Francesca: upon seeing it and making prayer, she was immediately restored to her former health. Another woman called Antiqua was suffering from an infirmity of the brain, which is commonly called fatuity; A feeble-minded woman, when she was led to the body of the handmaid of Christ, she was immediately so strengthened in her brain that she returned safely home. Another woman named Paola was suffering from a grave infirmity, An infirm arm, and was impeded in one arm so that she could neither work at anything nor speak properly: when she went to the body of the handmaid of God and kneeling touched it, she was freed from both infirmities. Another man, A headache, named Francesco, detained by the greatest headache, visited the body of the handmaid of Christ, and was immediately freed by her presence. Another woman named Margherita had suffered for nearly half a year from a grave infirmity in one arm, Another arm, with which, when she touched the body of the handmaid of Christ, she was so immediately healed that she never again felt anything bad.

[32] A certain man named Federico was suffering so badly in his eyes Eyes, that he could not see: when he visited the body of Blessed Francesca, it suddenly seemed to him that certain scales had fallen from his eyes, and he immediately regained his sight. A certain woman named Antonia had suffered a very great infirmity in one arm for nearly twenty years, Again an arm, so that she could not do anything with it: she went to the body of the handmaid of Christ, and placed the linen that was under it upon her arm, and was immediately healed. Another man ^a named Coluzio, having suffered for a long time such a grave burning pain in one knee A knee, that he could perform no labor; as soon as he visited the body of the handmaid of Christ, by the touch of the aforesaid linen likewise, he was immediately healed and freed from all pain. Another woman... by name, from the Campo Marzio region, was suffering from so grave an infirmity for three continuous years that she could not move from bed: A three-year illness, and when the body of Blessed Francesca was still above the ground, she commended herself to the same handmaid of Christ, that she might help her with her prayers: upon completing her prayer, she immediately rose from bed so well that she went to visit the aforesaid body as if she had never been sick. A certain man ^b named Nardo was suffering so gravely in one hand A hand, that he could do nothing with it: when he went to the body of the handmaid of Christ, and touched it with the aforesaid hand, it was immediately healed. A certain woman named Andreozia had suffered gravely for eleven months from a descent of the head into the throat, And a shoulder blade, and a most grave pain in the shoulder blade: she visited the body of the handmaid of Christ, and by her presence alone was immediately freed from those infirmities.

[33] A certain man named Giacomo had suffered for two years from an infirmity of the throat which the physicians call ^c scrofula, and although he had frequently and greatly employed the remedies of physicians, Scrofula, and had found no relief; he went to the body of Blessed Francesca, and had a linen cloth placed upon it, which he afterwards placed upon the sick throat, and it immediately began to improve: and within the space of eight days none of them appeared any longer, nor did any sign remain in the throat. A certain woman named Margherita, having long suffered from a grave infirmity of a flow of blood, A flow of blood, and having been unable to find any remedy, when she visited the body of the handmaid of Christ, she departed from it immediately healed. Another woman named Angelozia, A quartan fever, had suffered for two continuous years a quartan fever, and was still suffering: she went and touched the body of Blessed Francesca, and the fever immediately left her. A certain man named Giacomo had long been afflicted by the falling sickness; The falling sickness, when he visited the body of the handmaid of Christ, and her hand was placed upon the head of the sick man, he was so immediately freed that he never again felt such distress. The right arm, Another man named Domenico had suffered for twelve years a very great infirmity in his right arm: when he touched the body of Blessed Francesca with it, he was so immediately healed that he no longer felt such an infirmity. While the body of the handmaid of Christ was still above the ground and a great multitude of people was in the church, a certain man named Lorenzo, seized by the falling sickness, An epileptic, fell before the multitude of people and remained as if dead: and when the hand of the handmaid of God was placed upon the head of the sufferer, he so immediately rose healed that he never again suffered such a disease. A certain Hungarian, possessed by malign spirits, being led forcibly to the body of Blessed Francesca, A demoniac, spat out three coals before everyone and departed freed.

[34] When another named Cristiano A cripple, had his shins and feet unable to walk, he was carried to the body of the handmaid of Christ, and when the places of the infirmity were touched by her hand, he was immediately so healed that he returned home on his own feet. A certain woman named Jacobella had suffered for a year from a grave infirmity of the breasts with open sores and the greatest pain: An ulcerous breast, when she could not be cured by physicians, she went to the body of the handmaid of Christ, and placed her hand upon the said breasts; which done, the pain immediately departed, and within eight days the sores were so healed that not even a sign remained in them. A wounded hand, Another woman named Ceccha, having wounded her hand with the point of a certain candlestick and suffering the most acute pain, placed the aforesaid hand, bloodied, upon the body of the handmaid of Christ, and was immediately healed, so much so that not even a sign of the wound remained in it. When a certain man named ^d Nello had suffered for five months, A leper, together with his wife and five children, from a certain terrible illness like leprosy, and could find no remedy; he went to the body of Blessed Francesca, still lying above the ground, and having poured forth prayer, all were cleansed from all that leprosy within eight days, as if they had never suffered it. A shoulder blade, A certain woman named Vannozia had suffered for three years from a grave infirmity in her shoulder blade with the most intense pain: as soon as she touched the body of the handmaid of Christ, she was immediately restored to complete health. One with fever. Another woman named Ceccha, having suffered quartan fevers for the eleventh month, when she visited the body of Blessed Francesca, the fever immediately left her and she was healed.

[35] The body, sweet-smelling, When the sacred body of Blessed Francesca had stood above the ground in the church of Santa Maria Nova for three nights and nearly three and a half days, it gave off such a sweet odor as if ^e lilies, violets, roses, and fragrant flowers had been there: and having suffered no decay, with hands and feet being felt, it offered itself as tractable to all as if it were alive. And because the Religious of the said church were impeded from the divine Office by the frequenting of the multitude of people going there, it was placed under the ground in a coffin before the main altar on the day of St. ^f Gregory the Doctor, in the month of March, not without the greatest difficulty on account of the concourse of men and women, It is buried on March 12, who cried out that they should still let it remain above the ground, on account of the very great devotion and the abundance of miracles which they were seeing. After the burial of that body, And on July 21, as aforesaid, it remained so buried from the aforesaid day of Blessed Gregory until the twenty-seventh day of the month of July of the same year inclusive: during which time, for the honor of God, a ^g another ark more honorable was built, and the aforesaid burial was uncovered, and likewise the cover of the coffin was uncovered; and the aforesaid body was seen openly by all and felt, and it appeared in the same way as on the day she had died, with no stench, no putrefaction appearing there: It is uncovered incorrupt: but the sweetest odor was perceived, and then the workmen fitted the pit with the said stones and iron bonds, as is presently seen.

[36] A certain man, whose name is withheld, A complete Confession is urged upon someone: accustomed to and entangled in many sins, did not confess fully because of shame, always keeping back the graver sins: to him Blessed Francesca appeared in a dream and said: Go and unfold the whole cloth, and do not be ashamed: for it is better and more fitting in this life to suffer shame than to suffer eternal punishments in the world to come. He, upon awakening, immediately went to Confession and confessed all his hidden sins with compunction. A certain woman named Jacobella, A pain of the heart and shoulder blade is healed, suffering from a stabbing pain above the heart and a most severe pain in the shoulder blade, placed a certain linen ^h cloth which Blessed Francesca used while she lived upon the place of the illness; and she was immediately so healed that she felt no more pain. Another woman named Perna was suffering the most intense fevers, and when she had already received the holy Unction, A lethal fever, and there was no hope of her life, having put on the aforesaid linen cloth, namely the sottana which the Blessed was accustomed to wear, she was immediately restored to health. A certain man named Giuliano, A throat ailment, suffering so gravely in his throat that he could neither speak nor take food, and was already near death, the aforesaid linen cloth which Blessed Francesca used was placed upon him, and within the space of one hour he was freed. A certain Angelella placed upon her son, who was suffering the most intense fevers, a small piece of the garment of Blessed Francesca, and the fever immediately left him. A certain man named Leonardo was suffering so grave an infirmity of the eyes And of the eyes. that he continually shed tears: as soon as his mother commended him to Blessed Francesca, he was immediately healed.

[37] A certain woman named Palozia, when she was laboring most gravely in childbirth, A woman in labor is helped: and was already in danger of death, her mother commended her to Blessed Francesca, and she was immediately freed and safely brought forth an heir, as if she had suffered no danger. Another woman named Girolama had long suffered gravely in the throat, One suffering from the throat, and could not be cured by physicians: she commended herself to Blessed Francesca and placed the aforesaid cloth upon the place of the illness, and was immediately restored to health. One inconveniently producing milk, Another woman named Lucrezia, being a virgin, had her breasts so full of milk as if she were nursing a child, and when she had commended herself to Blessed Francesca, she remained free from all that infusion of milk. Another certain woman named Agnes, suffering from a most swollen disease of the throat, so that she could take neither ^i broth nor anything else, and the remedies of physicians availed nothing for her, One suffering from the throat and fever, commended by her mother to Blessed Francesca, and with a little of the ointment which the handmaid of God used to make while she lived, to avoid vainglory, placed upon the throat, the fever which tortured her day and night immediately left her, and that disease shortly disappeared. From the eye, A certain woman named Augustina was suffering so badly in her eye that she could see nothing with it: when she placed upon it some of the cloths that had been over the body of the handmaid of Christ, she immediately received her sight and saw most clearly. A certain woman named Maddalena, when she was most gravely ill from the plague and fevers, From a pestilential fever, and by the judgment given by the physician her wound was amputated, she was so injured that she thought herself permanently deprived of her arm: and when she was judged by all to be near death, her mother commended her to Blessed Francesca: which done, the fever and illness immediately left her, and, wonderful to say! she was completely healed. From a withering arm, Another named Giovanna had for a long time suffered so grave an illness in one arm that it seemed almost withered: and going to the place where the bed of Blessed Francesca had been, and pouring forth prayer there, she found herself so entirely healed that she never again felt any injury in the said arm.

[38] Another woman named Angelozia, when she was gravely ill from the plague and fever, From pestilence, by reason of the incision of the disease, she fell into the most grave pain, so that all who looked upon her wept from compassion: and when she had already lost one side, and continually shook her head, she poured forth prayer with tears and said: O Blessed Francesca, help me. Having said this, she immediately rose healed from bed. A certain man named Giacomo, gravely ill from the plague and fevers, when the physicians now despaired of his escape, commended to Blessed Francesca, was suddenly healed. A certain man named Pietro Paolo, a Carpenter, Likewise one crushed by the fall of a beam, while he was lifting a very large beam for the purpose of building, the beam fell by chance and crushed him: who immediately falling to the ground became as if dead, without speech and without sense. Having been then commended to Blessed Francesca, he suddenly received his sense and speech, and nothing bad remained in him except an injury in one of his legs. A face devoured by worms, A certain woman named Angelozia was suffering horribly in her face, in which there were certain nearly black ^k worms which were continually eating and infecting her entire face: when she commended herself to Blessed Francesca and placed upon the place of the illness the book in which the handmaid of God used to read the Office of the Blessed Virgin, she was so immediately healed that not even a sign remained in her face. A certain man named Pietro, from a very great illness, had one hand nearly lost and useless, One in danger from hand and throat, and was suffering so gravely in the throat that he could by no means eat; fearing he would shortly end his life, with tears he commended himself to Blessed Francesca, and was freed from both infirmities.

[39] A certain woman named Lucrezia, when she was sick unto death and was already in agony, One in agony, the linen cloth which Blessed Francesca used while she lived was placed upon her, and she was immediately made well. A certain man named Giacomo, sick from the plague, One infected with the plague, was brought to death with his speech already lost: when a little of the ointment of Blessed Francesca was applied to the disease, he immediately rose from bed as if he had suffered no illness. Another named Simone, so gravely ill One trembling, that he continually shook his head, commended to Blessed Francesca and anointed with the aforesaid ointment, was immediately made well. Another man named Giovanni Angelo, One wounded in the head, when he was lethally wounded in the head, and in the judgment of the physicians there was no hope of his recovery, when he was commended to Blessed Francesca, he was suddenly freed. A certain man named Paolo was suffering so gravely in his shins Ulcerated shins, that they had become black like coal with very many sores, so that it was horrible to see, and his mother carried him in her arms to commend him to Blessed Francesca: as soon as she set him on the ground, he was so healed that he walked running, as if he had never been sick. Another named Antonio happened to fall from a very high ^l loggia, and so completely ^m broke himself One fallen from a height, that there was nothing whole in his body, and as he lay nearly lifeless, his wife said to him: Remember Blessed Francesca; and commend yourself to her. He, feeling nothing, was considered rather dead than alive: and indeed his bones resonated against each other as if they were in a sack: and after a short time, having come to himself, he called his wife saying: A certain woman came to me and said she was Blessed Francesca, whom you invoked in my name: I already feel myself freed and healed by her merits.

[40] A certain woman named Rita, when she had suffered gravely in her breast for seven months, One suffering from a breast, when she commended herself to Blessed Francesca, she was immediately healed without delay. Another woman named Bionda was suffering from a horrible and immense ulcer in her ^n shoulder blade: no physician was able to cure her on account of the excessive stench, From a shoulder blade, and because every day pus from the aforesaid wound came out to the measure of one vessel: and the other shoulder blade was already threatening a similar illness; and when she was most bitterly tormented, she commended herself with tears to the Blessed handmaid of Christ saying: O Blessed Francesca, extend to me your helping hand. Having said which, From fever and frenzy, it seemed to her that someone was touching the places of the illness, and she was healed without further medicine. A certain man named Giacomo, most gravely ill from the plague and fevers, and terribly delirious for eight days; finally brought to the point of death, he lay for six hours totally cold with a blessed candle near his mouth, without voice, without sense, as if dead: so that those thinking him dead wept and lamented. Then his mother and sister commended him to Blessed Francesca with tears; and when the prayer was finished, he who had been lying nearly lifeless suddenly received his senses and speech, and was soon made completely well. From a quartan fever, Another man named Pietro had suffered quartan fevers for five years; when he was commended to Blessed Francesca, he was immediately healed. A woman ^o named Retofia, suffering such grave pains around the vital organs that for several days she took no food, and in the judgment of all she was near death; From the vital organs, when she commended herself to Blessed Francesca and had the aforesaid cloth placed upon her heart, she immediately rose from bed.

[41] A certain man named Antonio From a wound of the head, was so lethally wounded in the head that six bones were extracted from it: when the aforesaid cloth was placed beneath his head, From the throat, he was immediately healed. Another man named Pietro, so gravely ill in the throat that he could by no means take food; from which, being already near death, his Sister commended him to Blessed Francesca, and he was suddenly healed. Another named Girolamo, when he was most gravely ill from a pestilential fever and suffering from ^p a stabbing pain, From the plague, and abandoned by the physicians, was in his last moments; the cloth of Blessed Francesca was placed beneath him, and wonderful to say! he immediately rose healed from bed; and after an interval, when he was suffering a grave headache, he was similarly freed by the aforesaid cloth. A certain man named Cristoforo, sick from worms From worms, and near death, so that the funeral was already being prepared; commended by his mother to Blessed Francesca, and with the aforesaid cloth placed upon him, he was immediately made well. A certain woman named Gentilesca, when she was gravely ill from the plague and fevers, From the plague, anointed with the ointment of Blessed Francesca, was soon healed. Another named Ceccha, similarly struck by the plague and anointed with the aforesaid ointment, was immediately made well. A certain woman named Camilla, From a finger: gravely injured in the finger of her hand, so that she was deprived of part of that finger; when the physicians applying many remedies accomplished nothing, and the aforesaid putrefied finger emitted the greatest stench; she commended

herself to Blessed Francesca and anointed the finger with the aforesaid ointment: which done, without any other medicine, the finger was healed and restored and became as it was before.

[42] Another woman named Giovanna, From fever, having been held for a very long time by the most severe fevers, as soon as she commended herself to the handmaid of Christ, she was suddenly restored to complete health. From arthritis, A certain woman named Angela fell into the disease called arthritic gout, which rendered her so unfit for everything as if she were paralyzed; and when she was commended by a friend to Blessed Francesca, she was so immediately healed as if she had never been sick. A certain man named Paolo, From the chest, having suffered for five years the greatest pain in his chest with the most severe fevers: when he was commended to Blessed Francesca and the aforesaid cloth was placed upon his chest, within the space of one hour he rose healthy from bed, freed from both infirmities. Another man named Francesco, lethally wounded in the head, From a wound of the head, and despaired of by the physicians since all signs of death appeared in him; commended to Blessed Francesca by his mother, was immediately healed. When a certain man named Nardo was suffering in his right leg from a most grave illness with the greatest swelling, and his side was similarly swollen up to the ^q groin, in which there was a certain pestilent disease from which he felt the most acute pain, From leg and side, and he could by no means extend his leg: he commended himself to Blessed Francesca and placed the aforesaid cloth upon the places of the illness, which done, he immediately extended his leg and was healed. From the whole body. A certain woman named Palozia was suffering such most intense pains throughout her whole body that for six months she could never rise from bed: when she commended herself to Blessed Francesca and placed upon herself a piece of her garment, she immediately rose healthy from bed as if she had never suffered anything bad. Eyes, Another woman named Caterina, from excessive illness, had lost the sight of her eyes: she placed in her eyes a little of the ointment of Blessed Francesca and immediately received her sight. Chest, When a certain man named Silvestro was so gravely struck in the chest and in the head that for two days he had neither seen light nor taken food; as soon as the cloth of Blessed Francesca was placed upon him, he immediately opened his eyes and asked for food and ate, and was healed.

[43] A certain woman named Ceccholella, Fever, sick from the plague and fever, abandoned by the physicians, was laboring in her last moments: commended by her Mother to Blessed Francesca, she immediately recovered and was soon healed. Another woman named Antonia was suffering from so grave an illness in one leg with the most intense pain that she thought every day she would die: Leg, when she commended herself to Blessed Francesca, she was instantly healed. Another woman named Jacobella, most gravely ill and unto death from a stabbing pain, A puncture, when her speech was already lost and she could not spit at all; as soon as the cloth of Blessed Francesca was placed upon the place of the illness, she immediately began to speak and to spit, and was soon made well. When a certain man named Giuliano was suffering in his heel from a certain disease called ^r speronalia, Speronalia, and could not be cured by physicians, when a piece of the garment of Blessed Francesca was placed upon the place of the illness, he was immediately healed. A certain man named Bartolomeo was suffering such most intense pains of the body with constant vomiting Vomiting, that he was already near death: when he commended himself to Blessed Francesca, he was so immediately healed Fever, as if he had suffered nothing bad. Another named Stefano, suffering from the most severe fevers, and for ten days blood coming incessantly from his nostrils; the cloth of Blessed Francesca was placed upon him, and he was immediately made well. Arm, A certain woman named Andreozia, having suffered for a year the greatest pain in her right arm, when she commended herself to Blessed Francesca, was immediately healed. Another woman named Paolina was suffering in her throat from a certain illness Scrofula, called Scrofula, and could not be cured by physicians who had long been treating her; commended by her mother to Blessed Francesca, she immediately began to improve and within a few days was healed.

[44] A certain man named Paolo Sabba, sick from fever and worms unto death, when he was in his last moments, Worms; his mother with tears commended him to Blessed Francesca; which done, he was immediately healed. A certain woman named Antonia, having already lost one side from excessive illness, Hemiplegia, and for three continuous days neither moving hand nor foot; as soon as her grandmother commended her to Blessed Francesca, she was immediately healed. Another woman named Ludovica had long suffered so grave a pain in one shoulder blade that every day she thought she would die: when she had a piece of the cloths of Blessed Francesca placed upon the shoulder blade one night, Likewise those sick from the shoulder blade, she rose healed from bed in the morning. A certain woman named Jacobella, having suffered for a long time the most intense pain in her left knee, Knee, and being unable to be healed after the remedies of physicians were applied; when a piece of the garment of Blessed Francesca was applied to the place of the pain, the pain immediately departed, and she was healed. Another woman named Giovanna, Fever, having been held for a very long time by the most severe fever, as soon as she commended herself to Blessed Francesca, she was instantly healed. Vomiting of blood, Another woman named Andreozia was suffering so gravely in her shoulder blade that for a long time she could not rise from bed: when she commended herself to Blessed Francesca, she was healed without delay and rose from bed. Another woman named Caterina had suffered for a long time from vomiting of blood, and when the physicians told her that she would die suddenly from the same illness, she commended herself to Blessed Francesca, and carrying with her some of her cloths, she never again felt such an illness. A certain man named Giuliano was suffering so gravely in his throat Throat, that, his speech having been lost, he was already near death: but when a piece of the garment of Blessed Francesca was placed upon his throat, he was immediately healed.

[45] A certain woman named Mabilia, when she was sick from the plague and fever unto death, Plague, and could not be cured by the remedy of physicians, commended herself to Blessed Francesca, and was wonderfully healed. Fever, A certain man named Bartolomeo, sick from fever, and for many days taking no food, and having become entirely black, and as if dead; when his Mother commended him to Blessed Francesca and placed the aforesaid cloth upon him, he was immediately freed. Another named Gaspare, captured by enemies and placed in iron shackles and stocks so that there was no hope of escape for him; Freedom is promised to a captive, when he suspected death every day, he had recourse to Blessed Francesca, and devoutly commended himself to her. She appeared to him in dreams and said: Do not doubt, son, for tomorrow you will depart from here free and released: and so it happened: for on the day following the vision the aforesaid Gaspare left there miraculously without any injury or payment of money. A dying woman rises, When a certain woman named Agnes was sick unto death from fevers and gout, and had become blackened like coal, and was laboring in her last moments; when the book in which Blessed Francesca was accustomed to say the Office of the Most Blessed Virgin was placed upon her chest, she was immediately freed.

[46] An infant nearly smothered, A certain infant named Francesco, having been nearly smothered during the night by his nurse, and being as if dead; his Mother commended him to Blessed Francesca, promising to celebrate her feast day and to present her son before her tomb in her habit: having said which, he was immediately so healed as if he had never suffered anything bad. Another woman named Mariola, having long suffered from so grave an illness One incapacitated in the whole body, that she could neither breathe [nor] walk, nor dress or undress herself; as soon as she commended herself to Blessed Francesca, she was immediately healed. Another woman named Margherita, when struck and thrown to the ground by a horse running impetuously, she lay as if dead, One thrown from a horse, without voice and without sense; and having become blackened like soot, she was carried home by others' hands, entirely rigid and insensible; after a space of time, having come to herself, feeling intolerable pain, and being unable to turn from one side to the other, One detained by fever, nor to move from her place; when she commended herself to Blessed Francesca, she immediately received her strength and rose from bed healthy and unharmed. Another named Stefana, sick unto death from fever and worms, commended by her mother to Blessed Francesca, was immediately made well. Another woman named ^s Rensa, suffering the most intense pain of the bowels, as soon as she commended herself to Blessed Francesca, One suffering gravely from the bowels and feverish, the pain immediately ceased and she never felt it again. Another named Sabba, having long suffered and continuing to suffer from the most severe fevers; when his father commended him to Blessed Francesca, he was healed without delay, and never suffered again.

[47] Another named Angelocia, a daughter in Christ of Blessed Francesca, having suffered for five days and continuing to suffer the most intense fevers, ^t a stroke fell upon her tongue and arm, from which she was immediately made mute, and her arm remained twisted and insensible for nine hours; One oppressed by catarrh, and she continually swallowed a certain liquid matter descending from the head, with her face terribly swollen, and the veins of her throat likewise: her eyes moreover were inflamed like fire, nor could she take either ^u broth or anything else: and when she was ^v despaired of by the physicians asserting that she would die the following night, a certain Sister of hers in Christ commended her to Blessed Francesca, and placing her book upon the breast of the sick woman, She is healed by the touch of St. Francesca's belongings; thus spoke: If Blessed Francesca is a Saint, as we believe, may God heal you by her merits. Having said which, the sick woman immediately received her speech and said: Indeed Blessed Francesca our Mother is a Saint; and immediately the aforesaid arm was restored and healed as it had been before; and she asked that the aforesaid book be placed upon her head saying: I firmly believe that, just as I have been freed from the infirmities of my tongue and arm by the merits of Blessed Francesca, so I shall be freed from this descent of the head: and when the aforesaid book was placed upon her head, the descent immediately ceased, and she vomited everything she had swallowed, which was black like coals, and so from that time she was completely healed and freed. Likewise a dying woman, A certain woman named Antonia, when she was so gravely ill from fever and pestilence that she was

already near death; when she had been abandoned by the physicians who said she would not live until the following day, she commended herself to Blessed Francesca and had a certain linen cloth, which Blessed Francesca used while she lived, placed upon her chest: which done, she was immediately healed.

[48] Another woman named Ludovica had suffered for two years and continued to suffer from a certain continuous and dangerous illness: One burdened with suppressed menses; namely, for the same time she had never been able to discharge the customary menstruation, as is the practice of women: on account of which her belly was swollen like a dropsical person, so that she could scarcely walk; and when she could not be helped by the physicians applying many remedies, she had recourse to Blessed Francesca and had the aforesaid book placed upon her head, asking her to implore a remedy for her from the Lord through her merits: which prayer having been made, she was immediately healed, and always afterward at the proper time she had the customary discharge, as is the practice. A pregnant woman dangerously fallen, When another woman named Girolama, being pregnant at seven months, had fallen from a certain pergola so terribly that the fetus was dislodged from its place and descended to the very lowest parts: as soon as she commended herself to Blessed Francesca and placed the aforesaid cloth upon her body, she immediately felt the fetus return to its place, and remained so safe and unharmed as if she had suffered no harm. Another named Paolina had suffered for a month and a half from a certain terrible and dangerous illness: for she was entirely crusted over A leper; and full of sores like a certain leper; and on account of the excessive pain she could never sleep: and when she was in danger of death, her mother commended her to Blessed Francesca, which done, she immediately began to improve and to sleep, and within two days she was so completely healed of all the aforesaid sores that not even a sign of them remained on her body. Another woman named Caterina, having suffered for three months and more from the most severe and continuous fevers, One with fever, as soon as her mother commended her to Blessed Francesca, the fever immediately left her, and she never suffered again.

^a It seems to be a diminutive for Niccolò.

^b That is, if you restore the first syllable, Bernardo or Leonardo.

^c Otherwise called strumae, which the Greeks also by a name of similar derivation from the sow call choirades.

^d For Ottonello, Leonello, or another similar name.

^e For giglio is of the masculine gender in the Italian language, like most other words in -um, since the singular termination -o corresponds to the Latin -us and -um: neuter plurals in -a are rare.

^f March 12.

^g Sottana and soprana. We rightly doubt whether here and below it should not be read woolen, since he calls the same cloth a sottana, by which word a full-length garment is signified, but more closely fitted to the body like a coat: in comparison with which a looser garment to be worn over it I have heard called a soprana; from the prepositions sotto (below) and sopra (above). Add that the Saint did not use linen garments, except for the veil flowing from head to feet.

^h Broth. Thus we call, say the aforesaid Academicians, a small sip prepared for the sustenance of the sick from the meat of a capon and bread and other edible things long boiled and then strained: for stillare in Italian is what colare is in Latin.

^i It appears to be a diminutive of brucho: Brusciolus. so that the letter s either is superfluous through the fault of the transcriber, or is added solely for the sake of euphony.

^k Below, book 3, section 9, logium, where more about it. Loggia.

^l Our copy read thus: confregit vnguis aut os vt integrum in eo esset corpore eius: which we have changed by conjecture into a sounder sense.

^m Shoulder blades. That is, the humerus or upper arm; from the bone resembling the shape of a sword or spade: which word, then contracted into two syllables with some change of letters, made espalda for the Spaniards, spalle for the Italians, espaule for the French.

^n I fear this name is not genuine.

^o It is a pain of the chest, indicative of a malignant fever.

^p This barbarity arises from the fact that in Italian anguinaia is feminine: costa moreover is taken by the Italians for the entire side.

^q Speronalia. That is, spurs: for a spur is sprone and more broadly sperone in Italian, esperon in French: from the Germanic sporen.

^r It appears to be a name used for Amabile.

^s That is, Laurentia, as we have noted elsewhere in Renzo.

^t Gout. Commonly we say catarrhus in the Greek word, some Latins call it distillatio, which is close to this meaning.

^v That is, placed beyond hope of recovery, according to the force of the Italian word. Diffidare. Among French writers the same verb is understood very differently: for the corresponding word in their vernacular, besides distrusting, also meant to challenge: and deffier still means both things to the French.

BOOK II.

On the Visions of St. Francesca.

VISION ONE.

[1] Among the other graces of the Lord shown to this his handmaid, Blessed Francesca, in the present life, this was the most singular, She enjoys the constant presence of an assisting Archangel, which, of few, I believe, reader, you will read among the Saints. For one Angel was given to her who (as the handmaid of God herself declared) was from the second choir of the Holy Archangels: not that domestic one who is given to all for their protection. This Archangel indeed was so domestic to her that day and night he always attended upon her in human form, namely that of a boy of nine years, dressed in a little white tunic like snow: whose face was more splendid than the sun; so that the handmaid of Christ could not look into his face: but she clearly saw the brightness of his countenance. At two times however the handmaid of Christ could more easily look into the face of that Archangel: at one time, namely, when her spiritual Father spoke with her about that Archangel: then she could most easily behold his hair and eyes and other members of his face. At the other time, when she had been struck by malign spirits, And by him she is defended against the demons, for her own comfort she beheld that same Archangel without any difficulty: And what is more wonderful to tell, while she was thus struck and torn by malign spirits, and was as if near death, the Archangel with his most splendid face and radiant hair was present, and the malign spirits, unable to bear his brightness, immediately fled in confusion. For such was the splendor of the said Archangel that at nighttime she performed all the necessary exercises in the house by his brightness, without any material light.

[2] And after the course of many years, in the first year of her widowhood, namely 1436, on the day ^a of the month of March, having set aside outward temporal cares, and feeling herself laden within in her mind with more abundant graces, Moreover another Angel from the 4th choir is given to her, giving thanks to God Most High, she felt that another Angel of more bountiful grace had been given to her, namely of the fourth choir: and the more excellent the second Angel was, the more abundant graces she felt she had received from the Most High. And among other things, when the spouse of Christ was struck by the enemies of the human race, the second Angel put the malign spirits to confused flight not with any sign of hair, but with immense strength and vigor. When however the handmaid of Christ recited the seven Hours to her most beloved spouse, she saw this Angel, and above her head something like a column of wondrous splendor ascending all the way to heaven. She also saw continually in the hands of the said Angel three little golden branches, Whom she sees winding golden threads, made in the form of palm branches, those that are at the top where the dates grow: he also had certain ^b skeins of thread of the purest gold, from which that Angel was making balls of golden thread, from which making he did not cease until the year 1439, on the day of the Assumption of the Blessed Virgin, and then he predicted that he wished to set up looms, the first of a hundred ^c ties, the second of sixty ties, and another third of thirty ties. With her mind always collected inwardly, For this handmaid of God had a mind so alienated from earthly cares and always swept up in divine contemplations, that not only when she received the most sacred Sacrament of the Body of Christ was she always rapt into ecstasy, but also when she entered her little room, her mind so forgot the ^d domestic affairs as if they pertained in no way to her. Nor is this surprising; for her mind adhered so intently and with so pure a heart to divine things that, whether she was in ecstasy or in her natural senses, removing temporal things, she intended to please God alone: She loves solitude and secrecy, and if at any time she was seen by others, such as household members, in that elevation; it was a kind of martyrdom to her, desiring rather to be than to seem perfect: and she was ashamed, indeed, so to speak, was confused in her mind, if at any time her spiritual daughters or her spiritual Father in any way perceived the elevation of her mind: so greatly did she desire the secrets of her heart and the graces conferred upon her to be revealed to God alone, not to men.

[3] Once, while she was in prayer and holy meditation, twenty-six terrible and horrible malign Spirits appeared, insulting her and showing the fire which they carried, and saying: This is the wrath of God which is sent upon the City of Rome, its iniquities so causing: two of us are executioners over each ^e region to suffocate and destroy the city: Having seen demons sent for the destruction of the City, from which the greatest anguish entered the soul of Blessed Francesca, both from the horrible sight of them and also from the destruction of the City, which they were showing as about to fall in the near future. At length, having completed her prayer, she committed herself to the Divine will: and the demons, wishing to deceive, showed her in the air a certain figure in the form of the figure of the Savior: which deception the Blessed recognized by the divine gift, and immediately the aforesaid figure fell to the earth in the manner of lightning. After this, with the divine grace favoring, to console his handmaid, the Spouse showed her in the air not a false, but a true image of the Mother of God, crowned, holding her Son in her arms, with Blessed John the Baptist on one side and the most glorious Princes of the earth, Peter and Paul, on the other, both kneeling and supplicating for the liberation of the Beloved City: She understands the execution of the sentence to be delayed, and then Blessed Francesca heard a most sweet voice saying to her: The Most High and merciful Lord, moved by the pious supplications of these Saints, has revoked the sentence given against the City; but unless they amend, they will be subject to a greater punishment. In those days three ^f arrows fell from heaven: the first upon the bell tower of St. Paul, the second upon the bell tower of St. Peter, and the third upon the chapel of the Lord in St. John Lateran: and this happened in the year of the Lord 1430 in the month of July. ^g Praise be to God.

^a The 21st

of March, the feast of St. Benedict, as below in Vision 66, where these same things are narrated again and somewhat more distinctly as to the first part. The second part is contained in Vision 69.

^b Matassa: Thus the Italians call the filaments collected into a larger coil, to be wound from a rhombus upon weaving cloth into the weft, to be passed through the warp with the aid of a shuttle: such threads wound upon the cloth into the weft the author here calls globos.

^c Our apograph had 11 for 60, but the true reading is suggested by Anguillara: who adds that, although it was not revealed to the Saint what that vision signified, it appears nevertheless that a threefold state of life is designated: virginity, conjugal, and widowhood: according to the Gospel about the hundredfold, sixtyfold, and thirtyfold fruit, customarily applied by the holy Fathers to those three states: the same numbers combined approximately equal the number of days which remained to the Saint in this mortal life, only four more than two hundred.

^d In Italian le faccende della casa, that is, domestic affairs, as if you were to say, things to be done.

^e For the City of Rome is divided into thirteen Regions: to which some add a fourteenth, the Borgo of St. Peter; which is also the Leonine City, because Leo enclosed it with walls and joined it to the city: but in truth we ourselves have heard those who dwelt in the Borgo saying that they were going to Rome or coming from Rome, when they left the Borgo or returned home.

^f The Italians thus call lightning bolts.

^g This clause, appended to each vision, will henceforth be omitted here.

VISION II

[4] At another time, on Good Friday, while Blessed Francesca was going to the church of the Holy Cross, in order to hear there the word of God, although it was difficult for her to travel because of fasting and continual penance and the memory of the most bitter passion of Jesus Christ; she nevertheless sat in the field before the church to hear the Word of God; with a certain spiritual daughter of hers named Rita; and moved by the words spoken about the Passion of Christ, she was rapt into ecstasy for the time While hearing a sermon on the Passion, during which the word of God was being preached: and when it was finished, she nevertheless remained in ecstasy in the aforesaid field: which, after it came to the knowledge of her spiritual Father, he questioned her by obedience about the vision. She however humbly and with fear revealed to him by obedience that she had seen in human form the Savior with all his wounds, scourge-marks, and torments: and from the punctures of the thorns and wounds there came forth a most precious and most bright liquid. She sees the wounded Christ, She likewise saw the heavens opened, from which a certain most ardent and inflamed chain descended; which chain, as was revealed to her, was the charity and love with which the Savior loved human nature: and a certain inconceivable and most splendid light proceeded from that chain, which, coming through a single channel, And his charity under the appearance of a chain, filled and consoled all the veins and members of the humanity of Christ. When however she was recounting the vision to her spiritual Father, she was entirely inflamed, so that she could not express in words what she had seen. This vision occurred moreover in the Year of the Lord 1431, in the month ^a of March.

^a On the 29th, since Easter then fell on April 1.

VISION III

[5] She sees a fountain On a certain day after the handmaid of God received the most holy Body of Christ in the chapel of the Holy Angel, situated in Santa Maria in Trastevere, she stood in ecstasy for about an hour and a half: and when she had returned to her natural senses, questioned by her spiritual Father by obedience, she responded with trembling and humbly: that after the reception of the Sacrament she had remained very happy, and was led in spirit into a great and most beautiful field, full of the noblest and most beautiful herbs: in the middle of which was a most beautiful fountain, round, resembling alabaster, Full of water flowing from heaven, having around it some steps: from heaven moreover there descended upon that alabaster an abundance of the sweetest water coming down, and wherever the said water fell, it gave the greatest brightness: which water, falling, dripped in many streams throughout the whole field, from which dripping the herbs produced the most beautiful flowers. Seven human persons moreover were approaching, in order to drink of that water, and she herself anxiously waited, so that she too might drink of that water; whence one of those drippings came to her: from which she remained so ^a satisfied and consoled that it would be difficult to believe. Coming moreover closer to the fountain she saw these letters carved in the alabaster: The gracious Lord draws the soul that loves him to himself with love, and one who is in ecstasy, when she would wish to remain there, he then makes her depart unwillingly and resisting. Having read the aforesaid letters, while still in ecstasy, with her spiritual Father and her spiritual daughter Rita, of whom it was spoken above, hearing and seeing her, she was saying: I beseech you, my sweetest Lord, who are the abundance of love, From whose draught she is kept, that it may also be your will to give to the soul that desires, and do not cause me to be distressed, for I am quite anxious enough. This vision occurred in the same year, in the month of April.

^a Satio, Satia in Italian is Satur and Satura in Latin.

VISION IV

[6] She complains of being separated from God, At another time, after the reception of the most holy Sacrament, Blessed Francesca being in the aforesaid chapel, for the space of about one hour, with her spirit rapt to heaven, her body remaining immovable because of the ecstasy, so that nothing else moved in her except the rare motion of her eyelids. She returned however to the motion of her body, though still in ecstasy, speaking these words: O most fervent love, do not be a betrayer to me, nor permit me to depart from you: do not leave me in these pains. I would no longer remain, most loving love: do not allow me any longer to dwell in these shadows, for I cannot remain any longer in them. At least tell me why you cause me to be separated from you. Which words indeed her spiritual Father and a certain domestic daughter of hers in Christ named Rita heard most fully; and to her, now returned to her natural senses, her aforesaid spiritual Father said that she should declare the vision to him. To which she replied While she sees his love under the appearance of fire, that she had been led in spirit to a very great and most luminous column, standing upon a very high mountain: the summit of which column, as it appeared to her, touched the opened heavens: from whose summit also an immense and most ardent fire came forth, through which she, understanding subtly, interpreted the Divine love, which proceeding from the column divided itself into several parts: one of which entered heaven, another was diffused through the aforesaid mountain with great splendor; and another part was divided over the multitude of the gathered people. Being upon the base of that column, she saw the aforesaid people divided into four parts: and she saw that fire approaching one part of that people, but it was not accepted; which part of the people that did not accept was quite large and remained dark and sordid: upon the second part the aforesaid fire descending was not appreciated, that is, Diffused throughout the whole world, that part had their faces turned backward: upon the third part of the people that fire descended, that is, the people of that part were cold, sluggish, and lukewarm to receive it: upon the fourth part the fire descending, according to its measure, the people of that part accepted and honored it, that is, of so great a multitude of people that fourth part was small and very meager. When her Father asked how great that part receiving the aforesaid fire could be, she replied that, compared to the other parts, it was about one in a hundred. And being at the base of the aforesaid column she heard a voice coming from the column and saying: Accepted by few. I am love, who give love to those who love me, and I strengthen that same love and make it firm: love makes its soul capacious, without the soul sensing it. In the aforesaid year and month.

VISION V

[7] On a certain night, while the handmaid of Christ, lying in a certain small and lowly bed in holy meditation and prayer, as was her custom, was being troubled by that malign enemy of the human race, in order to draw her from her holy purpose, which, with divine grace favoring, he could not do. Then she saw a certain most ^a white dove resting upon the cloth of the bed. Fearing however that it might be a diabolical illusion, the aforesaid Archangel made the customary gesture with his head and golden hair for his own identification. Led by the Holy Spirit, Then there appeared an immense and most bright light, which light that dove entered; and the spirit of this handmaid of Christ, rapt through that light, followed the dove, while her body remained in ecstasy. She also saw the most glorious Queen of heaven ascending on high, crowned with three crowns, full and surrounded by the most brilliant light, and above, on a higher level, was the Divine majesty. There was also there a most splendid mirror, She sees the Blessed Virgin giving thanks for her union with God, in which these letters were inscribed: One God, one faith, one baptism: and in that mirror the most glorious Mother of God gazed so intently that it seemed to that most devout soul that the Queen of heaven had entered into that mirror: and there was nothing else but praises and thanks which the Queen of heaven was rendering to her most merciful Son for the benefits and graces granted to her. From that same Divine majesty proceeded rays far brighter than the rays of the sun, by which the Mother of God was surrounded and illuminated. But after she saw and understood the rays proceeding from the Divine majesty and surrounding and inflaming his Mother on every side, she heard the same Queen saying with the sweetest melody: Most High and Most Powerful Lord, who created all things, you have taken my mind from me and placed it entirely in yourself, and therefore, absorbed in this mirror, I behold myself: you have wholly vivified me and established me firm in all things: you have illuminated my mind with your love, which has always held me and defended me. Having said which, ^b the Queen of heaven turned to Blessed Francesca saying: O poor little soul, are you of such lowly condition that you cannot sustain so great a fire of love? You are weak by nature, because you are to remain here but a short time: Love has made you pure, while you remain here. And this concerning the first part of that scripture, namely One God.

[8] On the sixth day after the aforesaid vision, the handmaid of Christ, being in her little room, And of the gift of one faith, still in ecstasy, saw the Queen of heaven and the Divine Majesty, as above, the same Queen gazing in that mirror and saying: O Father, and sweetest Son, who made me such an Empress:

O eternal Wisdom, who made me so strong and a great root: make me look into this mirror, in which I am, which has entirely veiled me. You made me believe the pure and upright Catholic truth, and you always make me remain embraced with you: I am always gazing upon you, and I rejoice in your infinite and most sweet goods.

And after this she said to that soul devoted to God: O soul, who always stand in your rare judgments ^c, seeking the fruit of divine Wisdom; always so intent that you might hold them by hand, and take care lest there be anything that would make you depart from them: be manly and vigorous, and beware lest from that side there come upon you change ^d, and that it not lead you and bend your manly neck. And this with respect to the second part of that Scripture, namely, One faith.

[9] And after two days, the handmaid of God being again in ecstasy in her house, and of Christian baptism, she saw the Queen of heaven before the divine Majesty, as was said above, gazing upon herself in the aforesaid mirror; and giving thanks to her Son and the Son of God, she said: O most high and most true God, who ordained the Sacraments for those who have a love capable of possessing such Sacraments: the principal virtues are the ornaments of those Sacraments. I look upon myself in this mirror, in which I see myself adorned with holy baptism, and confirmed by the same Sacrament, which you ordained for the purification of sins, so that I would be obedient to your sacred ordinances concerning the renunciation of Satan and his works: I have always hated him and all his works: and therefore I look upon myself in you, who are the highest joy: and I wish always to rejoice in those graces which you have bestowed on me. After this, turning to her handmaid, she said: O poor little soul, always guard these things and always keep your promises to God: and in those matters in which you have shown your conscience, take care lest you fall again: and do not be ungrateful to God, who created you. Be always firm in his love, and always think in his love how much he did for you, who deigned to die on the cross for you: look upon yourself in that cross, which has been raised on high, and stands glorified in the third heaven; so that he who gave himself entirely to you might make himself loved by you. And these things were said according to that third part of the writings, namely, One baptism.

[10] After the vision of two days narrated above, and of her election as Mother of God, on the first Sunday that followed, when she came to the reception of the most holy Sacrament in the chapel already often mentioned (not from her own presumption, which true humility entirely possessed; but by the command of her spiritual Father), her body standing immobile for some time and placed in ecstasy, she saw the most glorious Mother of God, as was said above, giving praises and thanks to God the Father in this manner: Praises and immortal thanks I render to you, divine Majesty, who preordained me before the foundation of the world in the heart of your most profound Wisdom, that I might be the mother of your only-begotten and co-equal most beloved Son. And in like manner to you, my God and most sweet Son, I render inexhaustible praises: who, when you were the infinite Wisdom of God and the Word of God and God himself, you deigned to become human within my virginal ^e members, most exalted and most powerful God. Your most sweet love and primal Wisdom, who became human, willed to make his tabernacle from me, and in your eternal sight, as it pleased your piety, you willed that he should take flesh from me. O most sweet love, who made me to be in your fellowship; the Mother of your Only-begotten, and his Daughter, and your handmaid, and united to the divine will! O power! O wisdom! O most fervent love, you made me come by your most gracious grace to such great and inconceivable goods. When such praises were thus finished, to each praise the spirits present there responded, both angelic and human, rendering praises and thanks to the divine Majesty with most sweet voices.

[11] She is admonished to commit herself entirely to God. While the handmaid of Christ was in such great joy, a voice came upon her from the aforesaid mirror, saying: I am the lucid Love, who illumine the mind, if I see it stripped of earthly things, so that it does not regard itself in thought and in sight, but always sees itself annihilated, and fully considers its own vileness. The mind that is moved by divine love should seek or feel nothing except what pleases the divine will: to which it ought to unite itself entirely, and in which it ought to establish itself, having dismissed and wholly extinguished ^f both yes ^g and no, that is, unwillingness and willingness, so that it entirely conforms itself to the most high divine charity, and commits itself wholly to the divine will: then it fully feels of divine love, it burns, and is inflamed with spiritual heat, and then is transformed in the most high charity: and the divine piety ministers to it spiritual foods of the sweetest savor, which after the soul tastes, it permits itself to be led and led back, made obedient to the divine good pleasure, to which it commits itself entirely: and not only concerning temporal things, but also in spiritual graces, whether they be given or taken away; all of which it commits to the divine disposition, remaining well at peace concerning all things that have pleased God; and these things in the aforesaid year.

e To become human.

g Si e no: Yes and no.

VISION VI.

[12] On the feast of the Most Holy Trinity, led into the tabernacle of God, On another occasion, the Sacrament of the Lord's Body and Blood having been received by command of her spiritual Father, by this devout woman of the Lord in the aforesaid chapel, her body remaining immobile in ecstasy for the space of one hour, after she returned to her natural senses, she responded to her spiritual Father who questioned her about the vision shown to her: that her spirit, led on high, was placed in a most splendid temple, in which while she was present, a certain most luminous and most brilliant person descended from the highest heaven, whose name was the Burning and Kindled Tabernacle, which opened by itself without a door: into which tabernacle the blessed spirit of this soul devoted to God entered. While in it, she heard a most sweet song, and sensed an ineffable fragrance of perfumes, immeasurable joy and gladness, repose with jubilation and with immense satisfaction; and the sweetness of things was so great that the human mind could not contain it. In that tabernacle there was a bath, full of the finest ^a and most precious things, which things indeed gleamed with a golden color. The eager spirit, wanting boldly and courageously to take or taste something of such most precious things, could not seize anything with its hands. Then, with head and palate plunged into the bath, it received only one small drop: by the taste of which drop it was so sated and refreshed that the human mind could not comprehend it.

[13] While it was thus situated, it heard a voice saying to it: O blessed soul, be firm in faith: think continually on what love has done for you, and it is commanded to consider his love: and the long labor he endured. The world hated him and despised him, as he wished to fulfill the Scriptures and the prophecies that spoke prophetically of him. Therefore be strengthened, and be firm in your purpose: for love paid the price to redeem you. Look further at how he placed himself in a high and suitable place, to receive you and keep you with him. Blessed soul, take good care for yourself, lest thieves come and maliciously betray you: be firm in love and do not withdraw from him. Having heard these words, while still in ecstasy, with her spiritual Father and her spiritual daughter listening, she said: Love, do not leave me; she asks never to be abandoned by him. for my heart is split and torn apart with bitterness: do not allow me to perish; for I can no longer remain, since it is fitting that I depart. My vileness indeed cannot ennoble me without you; you can renew me according to your will. O most sweet love and Lord, do what you can do, give light to my heart, and the fullness of grace, by which I wish to stand according to your entire good pleasure. By departing from here my heart is torn, nor can I do anything, nor can I strengthen myself by my own vileness. And she spoke with such great anguish that her spiritual Father feared for the danger of death. When she had returned to her natural senses, the malignant spirit appeared to her, transfigured as an angel of light: whom, as will be told below in the treatise on the wars of malignant spirits, she put to flight by her firmness and prayer. In the above year, on the feast ^b of the Most Holy Trinity.

b The 21st of May.

VISION VII.

[14] This handmaid of Christ, devoted as was her custom to sacred meditations and prayers in her chamber, Contemplating the heavens, she sees a dragon, was rapt in ecstasy, and shortly afterward returned to her natural awareness, and, oppressed by the summer heat as is usual, she opened a small window. Seeing the sky bright with radiant stars shining with clarity, she contemplated the divine power that had made and created such a wondrous adornment: and thus remaining in her natural senses, she suddenly heard a terrible storm arise in the air, and looking, she saw a great and terrible black dragon, with open mouth vomiting great fire, flying through the air at the swiftest speed, and rushing with the greatest force toward Latium: and in its passing, the path it traversed left behind the greatest tempest. While the handmaid of Christ was anxious and stupefied at such a terrible vision, the glorious Archangel, her guardian, showed her a most gentle sign, lest she doubt about the vision. She saw moreover a great multitude of both sexes following the dragon; and a certain malignant spirit said to the handmaid of God: she understands a certain Duke's defection from the Pope. This multitude that you see following the dragon carries out my commands; for by my suggestion it consents to my will. It was moreover shown to her that by that dragon was understood a certain

captain ^a, who, withdrawing from the Pope, brought no small disturbance and trouble, not without great harm to the land, upon the Church: which a short time later became more clearly and evidently manifest. In the aforesaid year MCCCCXXXI, in the month of July.

VISION VIII.

[15] She sees the Lamb of God, After the reception of the divine and most holy Sacrament in the aforesaid chapel, the spirit of this handmaid of Christ was rapt in ecstasy, her body remaining immobile for the space of one hour; and after she was restored to her natural senses, she responded to her spiritual Father who questioned her under obedience about the vision, and reported: that her spirit had been led into one great light, and from that into another greater light, in which she saw a most beautiful tabernacle, near which there were three footstools: above which tabernacle there was a certain Lamb of incomparable whiteness, and three ranks of the whitest lambs came before him, making indescribable joy, leading dances before the aforesaid Lamb. When they passed by him, they showed him humble and grateful reverence, and thus: as each rank passed by, it received its own footstool. That spirit stood in such great joy for one hour, the body always remaining immobile, and there it heard a certain most sweet voice saying to it: I am (the voice of the Lamb) that love, who first give the fragrance of the fruits existing in this eternal homeland: and after the soul has sensed the fragrance, and hears what he works in the soul, I give it taste and savor: after the taste and savor of these fruits, I make it become estranged from earthly cares and burn with my most fervent love: and after it is thus estranged, it always seeks whatever it can do to find the one who made it burn: it thinks of stripping itself, and making itself despised, and denying its own will: it desires to be examined, and to stand under examination: it craves martyrdom, and to submit itself to obedience, so that it may unite itself to him who made it a captive ^a of his love.

[16] When the body of this blessed one, returned in mobile ecstasy, with her spiritual Father and the said Rita listening, She asks to remain with him: she spoke these words: I wish to remain with you, and I do not intend to depart from here: a person who is invited should not be violently ejected: why do you make me seek what I already have? I do not wish to delay any longer, lest my sluggishness be harmful to me: I wish to remain with you, and never do I wish to depart from you: you are the maker of minds, and you give them the capacity for yourself. And thus the blessed soul, unwilling to re-enter the mass of the body, returned to immobile ecstasy, and heard a voice saying thus: If anyone thirsts, let him come and drink. And that most white Lamb turned his breast toward those lambs with a kind and precious gaze, signifying that they should come to drink at his breast, wounded with one great wound. The lambs indeed ran with placid countenance to that wound to drink: to which wound this soul devoted to God was also led: she gazes into his opened side: in which wound she beheld a most profound ocean of infinite light, and not content merely to drink, but wished to enter wholly within, if it had been permitted to her: but she was held back, by whom she did not know; but the more keenly she gazed, the more profound the ocean of light she saw, and with greater attention and eagerness she wished to enter. While she was thus situated, she heard a voice saying: I am that love, who with a great voice say, If anyone thirsts, let him come and drink: and those who come I wish to satisfy, and I have opened my heart, so that I may receive them in hospitality. And this vision was in the year and month as above, on the 22nd day of the said month, which was the day of Blessed Mary Magdalene.

[17] Meditating on the wounds of Christ, And because here we make mention of the wound in the breast of the immaculate Lamb, the Son of God, it did not seem absurd or foreign to the matter to her spiritual Father ^b to treat of the most intense and most fervent mental and bodily pain which this woman most devoted to God suffered, whenever the cruelty of the Lord's passion came to her mind, and she remembered, as will appear below, all the wounds of his body and head. Whenever she held anything in her hands for any task, and the memory of the wounded hands of Christ occurred, in those same members she herself is tormented: immediately whatever the Blessed One was carrying fell to the ground against her will. When she meditated on the most precious wounds of Christ's feet, she could neither walk nor stand on her feet: and similarly in all the members in which Christ had been wounded, in those same members she felt the most intense pain. But more intensely when she thought about the wound of the side, she felt a more intense and greater pain in her own side: so that a liquid continually came out from her side through a wound which she always kept covered with cloths, which she changed very frequently, not without great suffering. Which wound certain of her secret daughters, whom she had begotten in Christ, always saw: because it was necessary that they help her in her need. The names of the aforesaid daughters are these: Agnes, who after the Blessed One herself governed the community of those poor women; she bears a wound in her side. Rita, of whom we have made mention above; and Vannotia, her kinswoman. When the handmaid of Christ eagerly drank at the wound of the breast, as was said, she saw the heart of the Savior touched by a lance on one side. When she meditated on the crown of thorns of our Savior, she suffered immense pain as if in a circle around her head, and likewise from the scourges and other wounds inflicted and imposed on the most holy body of the Savior, the handmaid of Christ was tormented by inconceivable pain in the corresponding parts of her own body. St. Mary Magdalene counted the wounds of Christ. This handmaid of God also said that after the most precious body of the Savior was taken down from the cross, the Magdalene most fervently and most diligently counted the wounds of the same body. The wounds and scourge-marks of the entire most holy Body, counting the punctures of the head, were six thousand six hundred and sixty-six, most diligently counted by the same Magdalene. All of which will appear more evidently and clearly at the future judgment, for the punishment of evildoers and the praise of the good.

VISION IX.

[18] She sees before the Lamb, On a certain other occasion, the handmaid of Christ, after the reception of the most holy Body of Christ in the often-mentioned chapel, her spirit was rapt, her body remaining in immobile ecstasy, into a certain great light: from which afterward she went into a great field entirely full of light: but after she returned to her natural state, she responded thus to her spiritual Father who questioned her under obedience about the vision, as she always did: that in the field she saw there were most beautiful pastures, in which field indeed a Lamb of incredibly the greatest whiteness was present. There was also there a most precious creature of youthful age, clothed in a dalmatic, holding on its head a crown of fragrant flowers: moreover many human creatures clothed in garments of diverse colors ^a, precious and having crowns of blooming roses on their heads, a dance of the Saints, came into that field: to all of whom a certain Angel stood at the right side, most similar to that Angel who continually attended this handmaid of Christ, and all stood with great reverence before the aforesaid Lamb. The aforesaid youth clothed in a dalmatic, with all the others following, began a dance: but when they passed before the Lamb, they sang these praises with the most humble reverence: Let us all rejoice on account of this new good, which Jesus, King of eternal life, wishes to grant us. Love has promised us that he wishes to lead us to possess the heavenly King.

[19] and heavenly streams of virtues: She also saw as if from the aforesaid pastures there proceeded most delightful streams of diverse colors: so that the most devout soul, together with the aforesaid human persons, went to the aforesaid streams. The aforesaid youth, singing with the sweetest voice, said with incredible melody: The first red stream signifies the burning charity with which Christ Jesus communicated to all people; because the blood flowing from his body for the redemption of all people was given out of love and charity. The second stream, white and bright, is that through which pure innocence is signified: which purity of innocence becomes lighter when it wishes to ascend the holy mountain, to adore the highest good. The third stream, being of green color, is hope full of love, which always doing good, hopes in God, trusting in his love. The fourth beautiful stream of heavenly color is obedience, which leads the soul into the right path, and makes it receive the banner for enduring every punishment, that is, so that it may more easily unite itself to the divine will. The fifth stream of adamantine ^b color is manly and pure faith, she is troubled at being drawn away from it, which flies before the highest good, and holds the soul firm so that it can never depart. When she was brought back into mobile ecstasy, anxious because she felt that she must withdraw from that beatific ^c vision, as if discontented, she burst out into these words: The promises made to me do not take effect: I believed I would remain here, and I cannot stay: therefore I have been deceived; but since God is in no way a deceiver, I feel anxious from the departure: but what I should do about it, I do not know. After she came from ecstasy to her natural state, the malignant spirit appeared to her, giving her distresses and troubles, from which she remained victorious by the power of God. And this was in the aforesaid year, in the month of August.

VISION X.

[20] At another time also, after this devout woman of God received the Sacrament of the most holy Body of Christ She sees the most splendid humanity of Christ, in the often-mentioned chapel, being in mobile ecstasy and rapt outside herself, showing the joy of her soul, she began to sing, and moved her hands with immense joy in the manner of one singing: while in ecstasy she uttered words with angelic melody, her spiritual Father and Rita, of whom it was said above, hearing and watching. But after she was brought back to her natural state, she responded to her spiritual Father who questioned her under obedience about the vision: how her spirit was led by a certain splendid light to a most delightful and most splendid and quite spacious place, in which place there was one spherical tabernacle, in which tabernacle also there was a human form of infinite brightness: on account of whose excessive brightness no member of it could be distinguished: except that that entire human form of infinite brightness, as was said, on a certain footstool placed before the tabernacle [was], on which these words were written in golden letters, which shall be told: I am the fullness of shining brightness: I am the true love of the soul pleasing to me, who fill that soul: the soul that feels me is released from every other thing, and is wholly enclosed in me, and knows not how to depart from me.

[21] After this, before the aforesaid human form existing in that tabernacle, and three choirs of the Blessed: three ranks of blessed spirits were present with great jubilation and joy: the first rank of which was of men in the manner of elders, most white, a rank holding in their hands crowns of roses and lilies of various colors, giving off the sweetest fragrance: which crowns indeed they offered to the Majesty of that human form. The first of them, clothed in camel skins gleaming like gold, was the distinguished and greatest of the Prophets, John the Baptist, the leader of the first being St. John the Baptist, holding in his hand a banner of three colors in the manner of a Captain, and singing most sweetly he said: Blessed is the soul that submits itself to heavenly discipline, which makes it possess the heavenly kingdom, full of that divine love which never fails it. And all the other spirits of the first rank, singing, responded: This is the great and unfailing joy, which drives away all sadness coming from earthly cares: O mirror of Seraphic splendor, which makes us be transformed, and burn with the substantial fire of love.

[22] After this first rank, a second rank of most beautiful spirits came, an elder being the leader of the second: having a red sign on their right side: of whom one, more advanced in years and older, held in his hand a banner of triple varied color, and all, singing with great jubilation and indescribable joy, said: O Soul, who possess such a possession, diligently hold it and render honor to it: for such is the Lord, that he wishes to see all things, and you shall render an account of the things which you know you possess. After this second rank, a third followed of the whitest spirits of feminine nature, and one most beautiful and most white Lady carried a banner of three varied colors; and she was the one who loved the Lord most fervently and ardently, excepting the Mother, namely Mary Magdalene: and all attended with great joy before the aforesaid Majesty, St. Mary Magdalene being the leader of the third, and that same standard-bearer, singing, spoke these words: Let us all rejoice in the good given to us; Jesus Christ redeemed us with his gracious love: humanity is exalted, united with the divine Majesty, that is, with divinity: Seraphic brightness has been given to us and to the Angels. And all the other spirits responding, said: He has illuminated us all, and inflamed us with love. Let us all joyfully render praises to God, to Jesus our Redeemer, who for us was willing to die. And this was in the year and month mentioned above.

VISION XI.

[23] At a certain time, while this woman devoted to God heard Mass with fervent devotion, She sees the Mother of God in glory, as was her custom, in the church of Saint Cecilia, rapt in ecstasy, she saw the vision that follows: Namely, that her spirit was led from one great light into another greater light, in which the Queen of heaven, dressed in the manner of an Empress, having a triple radiant crown on her head of most splendid light, sat in a most beautiful station. The vision itself the handmaid of Christ declared to her spiritual Father, who questioned her under obedience. The Queen of heaven herself held in her lap, her Son and the Son of God, in infantile age, namely at the age of eight months, surpassingly most beautiful. Moreover two youths clothed in white garments, and carrying crowns of diverse flowers surpassingly radiant on their splendid heads, stood outside that aforesaid station. The aforesaid handmaid of Christ also stood a little below, removed from the said station. The heavenly King, being in his mother's lap, gazed upon his handmaid with the sweetest looks, with a countenance and gesture beyond measure festive, with attractive signs and gestures, and incentives to his love: by which, although she was always most intense in his love, she was nevertheless then more copiously inflamed and kindled, all anxious to be able to touch him. The heavenly King, wishing to play ^a with his handmaid, covered himself with a certain most splendid light, and so although she could see the Queen of heaven his mother, and desiring to embrace her son, she could not see him. But after a brief interval, when that light receded, she saw and contemplated her beloved clearly: after which vision, if the first time she was anxious and eagerly desired to embrace her Lord, then all the more and more perfectly and more eagerly she desired to hold and embrace him.

[24] The Son of God himself, to make her more kindled and more eager, performed a similar act many times over: and she humbly asked his Mother that she might at least lend her son to her for however small a space of time. Being thus eager, as was said, she heard a certain most sweet voice proceeding from the feet of the heavenly Queen, and saying to her spirit: He who first supremely loved you, loves you who love him. Love newly coming drives out the old love. Love, who loves you and now holds you bound, made you catch fire, she understands how she is loved by him, and made you a captive of love. Love, who loves you, makes you orderly in your words, and modest and honorable in your deeds. Love, who loves you, makes you seek him: you leave him, and you wish to find him: within, you have what you seek, but you do not understand this: You would wish to see, as I know, the Word made flesh, but love, who loves you, makes you be transformed, and if you do not find him, you believe yourself to be made foolish. Love, who loves you, makes himself be sought manfully, and made you, the one seeking him, go on high, so that he might make you united with him who loved you. The aforesaid handmaid of Christ well understood that permission was being given to her. Seeing herself frustrated in her desire, she most eagerly desired at least to be permitted to remain in that beatific vision: to whom the aforesaid youths, namely those two, spoke these words: Soul, who are in vileness, do you believe you can go on high? Return to yourself, for you cannot remain here. And this was in the month of September of the aforesaid year.

VISION XII.

[25] On another ^a occasion, the handmaid of Christ being in the chapel, namely that of the Angel, Seen in the posture of one embracing an infant, situated in the church of Saint Mary in Trastevere, after the reception of the most holy Sacrament, she was rapt in immobile ecstasy for nearly one hour. After this, with great jubilation and a cheerful countenance, she showed immense joy, remaining nonetheless in ecstasy, showing gestures and manners such as a woman shows who holds a small infant in her arms. She held her arms most tightly to her breast, moving them back and forth, showing herself most content, and that the thing held in her arms was most precious, continually gazing at her arms: and thus she stood for nearly the space of half an hour. When she returned to her natural senses, she responded to her spiritual Father, who questioned her under obedience about the vision, that she had seen the Host in great size, in the manner of a very large quantity of the whitest snow: upon which sight, her spirit was led by a certain most bright light to the crystalline heaven. After this, her spirit was led into another greater light, she narrates that from the Mother of God, in which many angelic spirits were present, whom she, with impeded sight, gazed upon as we are accustomed to gaze upon the solar sphere: all indeed splendid, all translucent, although one appeared more luminous than another; and the higher they were, the more luminous, and more inflamed than the others. In which light indeed the heavenly Queen was present, holding the Son of God and her own in her arms, small as to his humanity, appearing at nearly the age of eight months. From around the heavenly Queen a broader light proceeded than the aforesaid light in which the angelic spirits were: but from around the heavenly King a most great and inconceivable light appeared, and from that Son of God and of the heavenly Queen an admirable light (namely the Divinity, which showed itself in the flesh) cast many admirable glances upon his beloved handmaid, which brought great joy and inestimable gladness to the same blessed handmaid. With things being thus, from the highest heaven there proceeded a light of inestimable brightness, Jesus placed between her arms, which placed that most exalted Lord, appearing in a small age as was said, in the arms of his beloved handmaid. On which account she clasped her arms, as was said, with great jubilation, holding those gestures and manners, and placed in such great joy she said:

[26] Thanks and praises I render to you, most high Queen, who not by my merits made me worthy of so great a gift: it is not liberality to take back a gift that has been given: she prays that it not be taken from her. allow me to possess this gift, pleasing to you and to me. O sweet love of inflamed charity, I ask, if this is of your immense piety, I never wish to depart from you: therefore allow me always to hold you thus. The sweetness of love which gave itself to me, if your will, O Lady, has consented, I do not wish to release: do not take from me the grace given, and long desired with all my heart. And since I have now come here, and you have given yourself to me, I ask you, do not let the jubilation you have caused perish; do not let the grace you have made depart from me, sweet love without measure, who humbled yourself, and gave yourself into the arms of this your little servant, I ask you, do not let the jubilation you have caused perish. Most sweet Mother, do not take from me this companionship and the lucid illumination of my entire mind: and since you have refreshed me,

and illuminated my mind, do not take away the gift which you once gave me. Love of great comfort, who make the dead live; sweet love of truth, who give light to the blind, illuminate me, if it please you, in the way of right truth. Most sweet Mother, I ask that my life not depart from me: for I wish rather to die than that my love depart from me: I wish to die holding him, before I surrender my spouse. Sweet love, and of the divine Seraphic Hierarchy, grant me that I may live long; sweet Jesus, lest I perish. Virgin Mother, beyond custom my mind feels fear, lest you take from it its love. You, Mother of goodness, do not take from me the gift of supernal charity, which so humbled itself that it gave itself to my arms. O comfort, who make me stand in fear and trembling, I never wish to depart from you, but I wish to remain with you everywhere: I ask you, make me die rather than permit me to depart from you.

[27] And these aforesaid words she spoke while in ecstasy, with her spiritual Father and Rita, her daughter in Christ, listening: and while she still held the Son of God in her arms, joyful and glad, The words of Christ to Francesca, that Love himself deigned to speak to her these words, saying: I am the Height of divine power: I created heaven and earth, rivers and seas: I have made all things well according to my will: all things are formed by my prudence. I am the depth and wisdom divine and infinite, the Only-begotten of God, united with humanity: all created things through me remain in their order, just as through me they were made, with the exception of man, who allowed himself to be deceived, and then committed sin. I am the height, the immense rotundity, the eminence of love, the inestimable charity, and my humility founded in obedience has freed mankind from that wicked ^b crime. When these words were finished, that immense light which had placed the Son of God in the arms of his devout handmaid took him back and led him on high together with his Mother and with the angelic spirits. That light which carried Christ the Savior proceeded from the very Son of God himself. And this was in the year and month aforesaid.

VISION XIII.

[28] At another time, the handmaid of God, by the command of her spiritual Father, After Communion, having come to receive the most holy Sacrament of the Body of Christ, hearing Mass before the aforesaid chapel, was rapt in ecstasy. When Mass was finished, still being in ecstasy, she entered the aforesaid chapel: and when it was necessary that the Body of the Lord be given to her by her spiritual Father, wonderful to say! on bended knees she opened her mouth, and received the Body of the Lord with great devotion: having received which, immediately with mouth closed, as was said, she remained, although this had happened to her rather often. she sees Christ among heavenly treasures, Her face was entirely inflamed, and her countenance appeared entirely kindled, remaining always in ecstasy: but after she was restored to her natural senses, she humbly responded to her spiritual Father who questioned her under obedience about the vision: that from one bright light her spirit was led to a most beautiful and illustrious place, full of infinite treasures. There was also present the human form of our Savior, marked with the most holy wounds, from which wondrous splendors came forth, and such brightness that her spirit could not gaze upon the members of the Savior: but that brightness exhibited joy and indescribable gladness to all the spirits present there. She also saw the most holy Mother of God seated in one magnificent place, and his mother with a triple crown, in a somewhat lower seat than that of her Son who was God, crowned with three crowns. The first indeed on account of her virginity: the second on account of her humility: the third declaring her glory: by this last her first two were wonderfully adorned. That Queen of heaven also stood always gazing upon her Son who was God, with inflaming looks, by which both her mind within and her glorified body without were entirely inflamed in divine love, with which, as is said, she gazed with penetrating and love-kindling looks. The spirits also, both angelic and human, rejoiced with indescribable gladness on account of the glory of the heavenly Queen.

[29] But the handmaid of God, when she saw so many treasures lying all around, The efficacy of divine love: and desired to know to whom they belonged, a voice answered her: God is the treasure and glory of souls; and the blessed souls are the treasures of God. While the spirit of the handmaid of Christ stood there, a divine voice spoke to it in this manner: I am the perennial love, who draw the heart of my beloved from all earthly things, and teach it to meditate on the highest things from the lowest. I make it take delight, after which I make it wholly transformed in me, its mirror: in profound charity, after it burns with the love of heavenly things, ^b I bid it be wholly inflamed, so that it permits itself to be united with my divine will. It always contemplates it, desiring to embrace it, and absorbed as if sleeping, it will desire death rather than depart from such a sight. These things that have been said have fallen from the seat of the divine Majesty. After this the heavenly Queen added: Soul, who ^c strive to be like us; in the place where you are, there is no mortal person; a good is not well known when it is possessed, but after its departure it is held in memory. From its departure the soul, made as if foolish, always seeks whether it could recover what it has lost: and if it cannot obtain it, it is excessively distressed. The resistance of the soul in letting go of a good must be corrected. Having heard which, the handmaid of Christ, still in ecstasy, spoke by the divine will, commending herself humbly with all her heart to the most high Creator, and to his Mother, that she might not withdraw from that beatific vision, with her spiritual Father and Rita, her daughter in Christ, listening. To the handmaid of Christ supplicating the divine Majesty, a voice from his most glorious Mother descended, while she was in immobile ecstasy for the space of a quarter of an hour, in this manner: Ignorant soul, ungrateful and unknowing, who do not wish to depart, and be obedient; you do not wish to be content with the things permitted to you, but wish to contradict us and our words. And this was in the year and month aforesaid, on the last day of the said month.

VISION XIV.

[30] After the reception of the most holy Sacrament of the Body of Christ in the often-mentioned church and chapel, On the feast of All Saints, rapt to the third heaven, this handmaid of God was in immobile ecstasy for the space of one hour: afterward she returned to mobile ecstasy for a great space of time. But after she was restored to her natural senses, she humbly responded to her spiritual Father who questioned her under obedience about the vision: that she had seen a certain great light, from which light her spirit was led into the starry heaven, from there into the crystalline heaven, from which she was led into the empyrean heaven, although she had been led into the aforesaid heavens many times before. To her Father who asked how far one of those heavens was distant from another, she responded that the starry heaven, which appears azure to our sight, is entirely full of brightness, and the crystalline was illuminated with a better brightness. The empyrean heaven was indescribably the brightest above the other heavens. The heaven adorned with stars was of such amplitude and magnitude she narrates what the magnitude and distance of the heavens are: as the human mind could not contemplate: the crystalline was of greater dimension; but the empyrean consisted of the greatest and incredible magnitude and amplitude. And to respond to the question proposed to her by her spiritual Father, she said thus: that the crystalline heaven is farther from the starry than the starry is from our sight: the empyrean is farther from the crystalline than the crystalline from the starry. To the spiritual Father also asking about the stars, she said that certain stars were larger than the entire earth, and others had greater ^a brightness than others, and although it does not so appear to us, one star is no small distance from another.

[31] The spirit of this handmaid of Christ, thus led in contemplation, she sees from Christ's wounds much light saw the exalted throne of the divine majesty, and Jesus our Savior in his glorified humanity, holding his arms over his breast in the manner of a cross, from whose wounds such a splendor came forth as she could not express. And although from the wounds of the hands and feet an indescribable brightness came forth, nevertheless the light shed from the hands was greater, but incomparably the wound of the side rendered a more luminous splendor. And all those rays going forth from the most holy wounds, pouring themselves throughout the entire heavenly court, rendered to all the glorious spirits, both angelic and human, jubilation, joy, glory, and incredible gladness. into his mother, into the saints, On another throne stood the Mother of God, crowned with a triple crown: and three rays going forth from the wounds of the Savior brought immense joy to all spirits, yet more fully and indescribably they surrounded the heavenly Queen and illuminated her with their brightness: then certain spirits, namely more and less, that is, according to the merits of each one. She saw moreover that the rays going forth from the wounds of the most holy Savior irradiated not only the beatific spirits, but also creatures existing in mortal bodies, but more and less, into mortal men variously, as above. And some of those creatures were irradiated by the rays going forth from the feet of the Savior, namely from the wounds, and these are those who have affection toward the Lord Savior: and those creatures who were irradiated by the rays going forth from the most precious wounds of the hands are those who have fervent charity and love of the Lord Savior. Those who were irradiated by the rays going forth from the wound of the side are those who love the Savior with their whole mind and a pure heart. Among which persons, some were irradiated by only one wound, some by two: others indeed by three, and some by four. But those who were irradiated by all five wounds were perhaps forty in number, that is, one merited more or less than another. She also saw also to flow upon the obstinate: that the most merciful Lord Jesus Christ sent rays and his grace even to the obstinate. And although those wretches esteemed it of no value, the benign Lord did not immediately take grace from them, but waited for a certain time,

to see whether those hardened ones would prepare themselves to receive grace: but when he saw that his grace was utterly unappreciated, he entirely removed his ears from them, giving that grace to those who desired it. The Lord Jesus Christ also made the obstinate depart from this mortal life before the appointed time, lest they sin further: but to certain other persons he increased the time of life, so that they might merit more.

[32] When the spiritual Father asked, by the obedience of the Savior, she confesses she has found in Christ's side an abyss of sweetness, in what place her spirit stood while it beheld this beatific vision, because she could not do otherwise, she answered unwillingly: that her spirit was in the most holy wound of the Savior's side, contemplating, in which most glorious wound there was as it were an ocean of the sweetest gentleness with indescribable joy and the highest good: the lowest extremity of which ocean could not be seen, but was like an abyss: into which the more deeply that blessed spirit entered, the greater depth it perceived; and the more it tasted of that sweetness, the more it desired. Standing indeed for the above-mentioned space in such beatific sight and sense, she heard a most sweet voice saying thus: I am the faithful love, who place the soul in truth, and make it hold the world in hatred, and be despised by every kind: it desires to be found in its secret, and in its tribulations, and martyrdoms. And if it continually delights in this, I make it ascend upward, and rest in the empyrean heaven, and continually gaze upon my wounds: from which so much splendor proceeds that it makes it burn through love. And after it is thus inflamed, I make it be transformed, and it commits itself entirely in my heart and will, in which it finds a great abyss of charity and sweetness, and in such a profound font such a soul stands submerged, and always marvels more at the things shown to it. This font is so sweet that the soul which tastes from it immediately becomes noble: and any soul can drink from it, because it is not on account of the keeper or dispenser that souls coming there do not drink. And while this blessed soul stood thus in mobile ecstasy, she humbly commended herself to God, saying: she laments departure. O tranquil and most sweet love, who lead souls to your kingdom, since you have led me there, I ask you not to make me depart. O merciful and true love, who place souls in the place pleasing to you, if after they thirst for you, you make them return and withdraw, and then they well understand the sweetness of your love, since you are perennial love; why do you permit me to die, departing from you? You have placed me in your breast, and feeling such great joy, I say: O love of great effect, since it so pleases you, I ask rather that you make me die, than that I depart from you. All these aforesaid words her spiritual Father and Rita, her daughter in Christ, fully heard: and this was in the aforesaid year, on the first day of November.

VISION XV.

[33] Blessed Francesca, being in ecstasy in the often-mentioned chapel, On the feast of the Lord's Nativity, received the most holy Sacrament of the Body of Christ and remained further in ecstasy. Standing thus and singing sweetly, she made unusual and novel gestures and manners and other wondrous signs, at which both her spiritual Father and her daughter in Christ, Rita, marveled greatly: but after she was restored to her natural senses, she responded to her spiritual Father who questioned her as usual under obedience: that she had seen the glorious Virgin Mary pregnant, she contemplates Christ being born of the Virgin: and Joseph with an ox and a donkey in one place, and from the most precious body of that most glorious Virgin, this blessed and most intense contemplative saw an immense light proceeding, which indeed covered and surrounded the entire body of the most glorious Virgin, the Virgin herself being in contemplation and prayer. And this Blessed One marveled greatly at the light diffused around the Virgin and at the most merciful Virgin's contemplation: and being thus, marveling exceedingly, and continually contemplating, she saw Jesus the Savior, small as was fitting, lying on the ground, and proceeding from the virginal womb as from his bridal chamber, and having one red cross on his most holy breast: but how, or in what manner he had come forth from that most precious tabernacle of the Virgin's body, she could not know. Which Son of God and of the inviolate Virgin, lying on the ground as was said, she adored on bended knees, saying: I magnify and praise God the Father Almighty, who made me worthy to bear his Son in my womb, sustained me, and made me capable of holding you, the Son of God and my Son, in my virginal womb. The handmaid of Christ also saw Joseph kneeling and adoring the infant. Joseph stood marveling greatly and more than enough while he saw these things, yet he did not fully understand the divine mystery. To the glorious Virgin, however, all the divine mysteries of her Son's humanity were then revealed, and all things that God had done; except for the divine secrets.

[34] This handmaid of God then also heard the most sweet songs of the heavenly spirits, of inconceivable melody, The joy of Angels and men at this mystery: and of such great gladness as she had never before heard. For as was revealed to her in the vision, at such a time the songs of the supernal spirits are doubled on account of the jubilation and joy. She also heard the angelic spirits of the lowest Hierarchy praising and glorifying God for so great a grace given to humanity: the human spirits who were in this Hierarchy at the time when this devout soul heard, gave thanks ^a and rendered praises. The angelic spirits of the second Hierarchy, and the human ones existing in that Hierarchy, praised and blessed God on account of so many and so great graces granted to human nature. She also heard, while she thus stood in the vision, the angelic spirits of the Seraphic Hierarchy singing melodiously in sweet song, namely: You alone are God, you alone are Lord, and Dominions are subject to you. The human spirits existing in the same Hierarchy, praising God, said: You are the Savior of all, who saved us. To her spiritual Father also questioning under obedience, which of those spirits showed greater joy, she responded: that the human spirits, as it seemed to her, rejoiced more on account of the Incarnation of the Word, because through the Incarnation of the Word they awaited the glorification of their bodies. Wherefore they rendered inexhaustible thanks to him who so greatly magnified human nature. The child offered to the Mother, and to God the Father, She also said that the angelic spirits sang more sweetly than the human spirits. She moreover saw that the most holy Mother of God lifted up with her hands the infant, her Son and the Son of God, from the earth, and offered him to God the Father, saying: O Almighty Father, I offer to you your Son and the Word Incarnate, take care of him: namely, help him in what you have commanded him, and sustain him in performing those things for which you sent him to be done. And having said these things, she placed him in the manger, and the two aforesaid animals, kneeling, showed great reverence to the Incarnate Word.

[35] The Virgin, Mother of God, indeed gazing upon her Son who was God and the Incarnate, looked upon him as into a mirror: and wishing to cover that most delicate humanity on account of the severity of the cold, wishing to cover him, she did not have cloths with which to cover him. And wishing to take the cloth with which she covered her own head, Blessed Francesca could in no way allow the Mother of God to uncover her own head, but taking the cloth which she wore on her own head, kindled by the fire of love, she covered the Son of God and of the Virgin: which act her spiritual Father and the said Rita, who were present, observed, Blessed Francesca still being in ecstasy, and humbly commending herself to the Queen of heaven, and supplicating her that she would lend or loan her Son, the Son of God, for she wished to cover him. Whence the Mother of God, seeing the fervent love and interior affection of that humble handmaid toward covering that most precious treasure, offering her service, she receives him in her arms, consented to her inflamed desire, lending her the Son of God and her own Son. Then the handmaid of Christ, having received the Son of the Virgin in her arms, with indescribable, indeed incredible joy, showed jubilation, and entirely inflamed and melted with love for him, she took the cloth which she wore in the manner of Roman matrons, over a linen, in order to make from it a bed for the Incarnate Word. Her spiritual Father, seeing this, took a rug from the chest of the chapel; and placed it before her. She, having received the rug ^b, arranged it on the chest in the manner of a small bed, so joyfully and aptly as if she were in her natural senses, when in fact she was in ecstasy: and she sang sweetly new and wondrous melodies and harmonious songs, jubilating with indescribable joy: and placing the Son of God in her arms, she contemplated his divinity united with humanity.

[36] And the heavenly Queen, Virgin and Mother of the Son of God, declared and demonstrated to her the signification and explanation of all parts of the most precious body of the humanized Son of God. and is taught what the individual members signify: Through the most holy and most precious head of Jesus Christ were signified all things done and to be done by him, all things annihilated through him and that will be annihilated. Through his forehead was denoted his intellect, as the beginning and light of all intellects. Through his cheeks were denoted the love and his charity which he had, has, and will have toward the human race. Through his nostrils were denoted the best inspirations, which he continually inspires to souls willing to receive them. Through his ears is denoted the humility of the petitions which the souls of the just make. Through his mouth is denoted sweetness, and that he is the maker of all fragrances: and just as fragrances give off scent, so he gives peace and consolation to souls willing to receive them. Through his hands are denoted the exercises and good works done and that will be done in the future: for from him proceeds every good gift. Through his entire body is denoted that Jesus the Savior gives himself entirely to us at every hour of time for our perfection as our Savior; and he will give us eternal life, unless it should fail on our part or through us. Through his most holy feet is denoted his affection toward us, for he gives good affection to souls willing to receive it. The Blessed One herself, holding the infant Jesus in her arms, having considered the parts of his body as was said, gazed joyfully and contentedly at the heavenly Queen, to whom she humbly prayed that the gift bestowed upon her would not be taken from her, always gazing upon the Mother of God herself.

[37] Then the Son of God, wishing to play with his handmaid, who was attentively gazing at his Mother, While gazing at the Virgin, she loses him from her sight, withdrew from her arms and hid himself. Seeing which, the handmaid of God grievingly complained, saying: Because I looked at you, heavenly Queen, I have lost my supreme joy, and other words similar to these. And while she thus complained, she saw the Son in the bare arms of his Mother, from whom there proceeded to his handmaid such a voice: I am the manly love, who render the soul stabilized: and when I see it, I make it swoon; and when it holds me, it is entirely a captive of my love, and wholly transforms itself into that Jerusalem which is above, to which love leads it. The soul indeed feels sweetness and joy which never fails it. O poor little soul, who was chosen by God, and led to see such a feast and the divine Word, the Son of God and of the Virgin, who now wishes to console you. He is immediately given to you, but after he has been given to you, know how to hold him well, lest he be further removed from you. To her, still in ecstasy, the Lord returned to her arms: whom this Blessed One held more dearly, more tightly, and more carefully than before, lest he depart from her. Wherefore she no longer looked at the heavenly Queen, but with fixed eyes she always gazed upon that supernal Word, looking at her arms in which she held the Lord himself: and if she was afflicted when, as was said, she was deprived of such great joy, she felt all the greater jubilation and gladness when the Son of God returned to her arms, who, while she was in jubilation and joy, said to her thus: Soul, she receives him back with great joy, who have been made bold on account of the gift given to you, be courageous in everything without any fear; if you bear love toward God and his Mother, do not forget the graces granted to you, which are true and profound: therefore you would not wish to depart: you act in the manner of a child, who desires all things that it sees. When these things were said, the Incarnate Word withdrew from her sight. Here it should be noted that during the time the Lord spoke to his beloved handmaid, she was always in immobile ecstasy: but whenever she responded to him or showed the joy of her soul by singing, then she was in mobile ecstasy.

[38] On this occasion, when the Blessed One returned to her natural state, her spiritual Father questioned her under obedience in the usual manner about how the crown was fashioned which the heavenly Queen wore, and she responded that in one and the same crown there were three crowns, one upon another: through the first was denoted the humility of the Mother of Christ, and this crown was most white and adorned with shining and most white roses, whose lower garland ^c denoted the most firm faith of the Virgin, The triple Crown of the Blessed Virgin: 1. of humility, and the upper garland of the same crown denoted her purity: for each of these crowns had two garlands, one above and one below. The second crown denoted her virginity, and had a lower garland on account of her burning charity, and the other upper garland denoted her prudence: this crown also had twelve golden lilies: in each of which was a certain most brilliant star, and each of the stars emitted a ray of the greatest splendor ^d From the first star three rays came forth through which the most holy and undivided Trinity was understood. 2. of virginity having 12 stars, From the ray of the second star four most brilliant splendors came forth: The first namely on account of her humility, the second on account of her virginity, the third on account of filial fear, the fourth on account of her purity. The ray of the third star emitted seven splendors from itself, through which the seven gifts of the Holy Spirit were denoted, which were most fully present in the heavenly Queen. From the ray of the fourth star came forth seven other splendors; on account of the seven Sacraments of holy Mother Church. The ray proceeding from the fifth star emitted four splendors from itself on account of the four Cardinal Virtues. From the ray of the sixth star three splendors proceeded on account of the three Theological Virtues. From the ray of the seventh star twelve splendors came forth, which adorned and decorated the entire head of the Mother of Christ, through which the twelve articles of the most holy Catholic faith are understood. From the ray of the eighth star five splendors proceeded, denoting the most intense suffering that the heavenly Queen endured when she saw her Son, who was the Son of God, immolated on the cross and wounded with five wounds. The ray of the ninth star emitted seven splendors, denoting the seven works of mercy. From the ray of the tenth star ten splendors came forth, through which the ten precepts of the law are denoted. The ray of the eleventh star emitted only one most luminous splendor, through which the most fervent charity of the Savior was denoted. From the ray of the twelfth star four splendors were emitted, denoting the honesty, modesty, chastity, and discretion of the heavenly Queen, all of which shone forth in her vestments. The handmaid of God herself understood and comprehended the significations of these things, as the divine will demonstrated them to her. The third upper crown denoted her greatest glory, 3. of glory: and its lower garland demonstrated the Virgin's courage, and the upper one her justice and mercy.

[39] This triple crown was adorned all around with twelve most precious stones: the first of which was similar to a diamond, all three furnished with 12 precious stones, through which the Virgin's fortitude is demonstrated. The second was similar to a carbuncle, by which her most fervent love toward God was denoted. The third stone was like a sapphire, on account of the Virgin's constancy. The fourth stone was an emerald, denoting the Virgin's true obedience. The fifth stone was commonly called a balas ruby ^e, denoting the Virgin's magnificence. The sixth stone was similar to a beryl, which signified the Virgin's tenacious memory. The seventh stone was a chalcedony sardonyx, which is a stone of mystic color, and denoted the Virgin's intellect. The eighth stone was similar to a garnet, and denoted the Virgin's will. The ninth stone was similar to a cornelian ^f, which denoted the Virgin's manliness. The tenth stone was similar to a turquoise ^g, which signified the Virgin's truth. The eleventh stone was like a topaz, which denoted the Virgin's preservation. The twelfth stone ^h resembled a sapphire, signifying the Virgin's true wisdom. And the handmaid of Christ understood the signification and explanation of these stones from a divine voice sent forth to her. She also heard while thus in ecstasy certain most joyful praises which the Seraphic spirits sang to the Virgin Mother of God, in honor of the aforesaid admirable crown, saying thus: May praise always be to you, O glorious Lady, who hold such most beautiful crowns on your head, of white roses, and of stars and precious stones, signifying the virtues with which you are crowned by the Creator: because you always looked upon and look upon his infinite love, which always strengthened you and confirmed you in himself.

[40] While the handmaid of Christ was in this beatific vision, seeing the Incarnate Word born of the Virgin, immediately there emanated from that place where the infant Savior lay, The wound of the side of Bl. Francesca is healed by the Blessed Virgin, a most splendid fountain, flowing with an ethereal liquid; not in the manner of water, nor of any other liquid known to us. The heavenly Queen advised her handmaid to uncover her breast covered with cloths, and she, as a true obedient, uncovered her breast; not knowing however what she intended to do: and this act her spiritual Father with the aforesaid Rita watched in wonder. Then the heavenly Queen, having compassion on her handmaid, from the aforesaid liquid flowing from that fountain placed it upon the wound of her breast. Then the handmaid of Christ, made joyful, rendering praises to the Virgin Mother of God, said: It has pleased you, heavenly Queen, to heal me, so that I may be more powerful in the services of your Son. Which words her spiritual Father and the aforesaid daughter clearly heard. But after she was restored to her natural senses, speaking with her spiritual Father and spiritual daughter, she found her tunic torn and split over her breast. Remembering the words and act of the Virgin, with her hand placed over the spot where the wound had been, she found herself entirely freed: which wound she had had for the greatest space of time, and it caused her the greatest affliction: and although she concealed the oft-mentioned wound as secretly and covertly as she could, nevertheless her domestic daughters, Agnes and Rita, who helped her in her necessities, saw the aforesaid wound on many occasions. And this was in the year of the Lord ^i MCCCCXXXII, on the day of the Nativity of the Lord.

VISION XVI.

[41] At another time, while the handmaid of Christ was in her small chamber, Within the Octave of Epiphany she sees the Mother and Son, on account of her burning desire to dwell in a desert, surrounded by branches of trees, a certain most bright light came, which showed her in a beatific vision the visitation of the Magi with the offering of gifts to the humanized Son of God. She then saw the Mother of God and the Incarnate Word, quite small, existing in his mother's lap; who, with head, arms, and legs uncovered, kept his body covered only down to the legs with one

small cloth. The glorious Virgin, holding her son in her lap, sat near the manger, and holy Joseph beside her. The aforesaid light led the spirit of the woman devoted to God and placed it next to Joseph, so that she might more keenly behold the beatific vision. While the handmaid of God stood in such jubilation and joy, at the hour of dawn she saw the star that preceded the Magi, standing above the house in which the Incarnate Word had lain among the animals. After this, she saw those three Kings with their retinue ^a approaching the aforesaid place, the three Magi approaching: and when they wished to enter the house where the child Jesus was, they honored one another. Then they merited to hear the angelic spirits singing melodiously and giving praises to the Incarnate Word; and the spirit of the handmaid of Christ saw and heard all these things. The Magi indeed saw the most bright light proceeding from the Son of God, and then entering together they saw the Son of God and of the Virgin, whom they had sought with such great diligence.

[42] Then Gaspar, the eldest of the others, began with jubilation and the sweetest joy, singing to the most high Queen, to say: who each, having given thanks to both, Hail, heavenly Queen, whom God the Father so ordained that you would be full of grace: into your perpetual and profound humility the supreme Word was sent, who took human flesh from you, and remained in your virginal womb for nine months; now indeed you have shown him to the world: by which showing you have comforted us. Having said these things, he turned to the Son of God, rendering praises to him, saying: O supreme God, admirable and Wisdom of God the Father, I adore you: love and immense charity inflamed you, and made you so humble, that from the immense you became small, that you might lead us to your heavenly kingdoms. After him another King, Balthasar, honoring the Mother of God, burst forth into these words: Hail, most beautiful heavenly Queen, who were crowned by God and made a safe ship that carried such grain ^b, and has now arrived at port, and remains well secured, and shows himself entirely to us, that he may lead us with him to glory. After this, turning to the Son, standing thus on bended knee, and adoring him, he said: Praises and thanks be to you, O Jesus Christ ^c, for this grace which you have shown us: you came to that false and vile world, which hated you: your love did this, and led you to endure all these things: this you did to obey: and the love with which you loved us was the cause. When these were finished, the other of the Kings, Melchior, humbling himself before the Mother of God, singing most sweetly, said: Hail, virginal hall and high Queen, who alone were found to become the divine chamber. He who announced these things to you said: The Lord is with you: behold, the supreme and immense God in your womb has become a beautiful little child, who has illuminated us all and shown the way of salvation. And turning to the Lord, humbling himself, he sang: O kind Jesus, I render you immense thanks. O most merciful Jesus Christ, who so humbled yourself, you were sent by God the Father into the world, and you wished to be humbled, that you might redeem and save us all.

[43] When the words of the three Kings were finished, the Magi offered gifts to the Lord: Gaspar gold, Balthasar incense ^d, they offer their gifts, and Melchior myrrh. The divine Word, humanized with human flesh, embraced the said gifts with his still most tender arms. His Mother placed her hand under the gifts themselves, and said thus to those offering the gifts: I thank you, O venerable men and dear Fathers: the supreme God moved you, and the immense charity that so encouraged you, that you would come to visit our poverty: you have brought us gifts ^e, so that you might console us by them. May the supreme God bless you and grant you grace, that you may be saved. Accepted by the Virgin and Christ: Gaspar, older than the others, still standing on bended knees, with great reverence submitted his head to the feet of the humanized Word: and the divine Word himself placed his most holy foot upon his head. To Balthasar, still standing on bended knee and wishing to kiss the feet of the most high Son of God, the Son of God and of the Virgin applied his foot, somewhat extended, to his mouth. The third King, still also kneeling, out of reverence and fear of the Incarnate Word, did not wish to approach. All those Kings, having received a blessing from the Son of God, and having shown him humble reverence, sitting down, marveled and contemplated the Son of God and of the Virgin: and since they had come to the house of the Virgin at dawn, in sweet conversations and the responsive words of the Virgin, time thus passed so that it was already about the evening hour: moreover, conversing together about the Son of God and his mother, not without great wonder at all things mixed with joy, until the third hour of the night, they gave themselves to sleep.

[44] While they thus stood before the Lord and his mother on bended knees, as was said, and are fully taught the mysteries of the incarnation. through an Angel it was revealed to them from what time the Virgin Mother of God had been ordained in the divine mind to conceive the divine Word and the most sacred humanity; and they fully understood its mysteries: wherefore they first sang praises to the glorious Virgin, then to her and the Son of God. Seeing the divine Word embrace their gifts together, marveling further, they knew and fully understood his greatest power, namely his divinity, conjoined with humanity: and therefore they committed themselves and whatever they possessed to the will of the Divine Word, recognizing the enigmas of the holy Scriptures. And although the aforesaid Kings heard a multitude of Angels singing and praising God, they saw only three angelic spirits, the first of whom admonished them in their sleep not to return to Herod, but to return to their own kingdoms by another way: and they, obeying the angelic warnings, set out on their journey riding with great joy. Francesca is admonished to attend to these things. To the devout handmaid of Christ, being in this beatific vision, the most sweet Mother of God spoke thus: Soul, be well attentive, and look upon him who is present: and he himself will comfort you and give you understanding: you will taste and understand secrets in your mind, and then you will well understand his most high and divine being: therefore see that you well feel and understand his love, because first you will taste, and afterward you will have in full: remain pure and attentive to the things already told you, which will make you understand the wonders of things accomplished. And this was in the above-mentioned year, in the month of January.

VISION XVII.

[45] At a certain time, after the Sacrament was received by this handmaid of Christ, Contemplating the Divinity under the form of a circle, who was in the often-mentioned chapel in ecstasy; but after she returned to her natural senses, she responded to her spiritual Father who questioned her in the usual manner under obedience about the vision: how she was shown that being which existed before the Angels were created: and namely, that God was pleased to show her the divinity itself, insofar as it is granted for a person existing in the flesh to see it. For she saw as it were one very great circle, round and most splendid, which splendid circle indeed was sustained by nothing, but sustained ^a itself: from which a very great and inconceivable splendor came forth, so much so that the handmaid of God was unable to look into so translucent a splendor. Below that incredible and inconceivable most splendid circle there was a certain empty and void space, shown to her in the manner of air, though it was not air: and in that aforesaid circle there was a certain image of a certain translucent and most white column ^b: which column indeed was for the handmaid of Christ like a certain mirror, through which, as much as was possible for her, she gazed upon the divinity; and she saw letters written there saying thus: Beginning without beginning and end without end. For God, before he made anything of created things, already had them in his conception and in his mind: but he wished afterward to make them, so as to manifest his incomprehensible wisdom.

[46] This most devout soul moreover saw in that beatific vision the creation of the Angels, who were all created together in such great multitude and dense abundance, she sees the creation and fall of the Angels: just as in winter time it snows upon the mountains a dense multitude of flakes of the most beautiful and fairest snow; but afterward they were distinguished by the ordination and distinction of each choir and order, and she saw the dignity of each choir. There were also shown to the handmaid of Christ those who were to persevere in grace, and those who were to fall and be separated from glory: and as was revealed to her, those who were going to fall were roughly a third part of all the Angels: those who were to remain in grace were two parts. She also saw, and it was shown to her, how the heavenly Queen, the Mother of the Only-begotten, was conceived, as it pleased God, without original sin. Looking through the mirror of that column, she saw letters written in that circle thus: I am the fruitful and noble love, who give the soul liberty, make it be filled with love, and give it true understanding and perfect memory: and I cause it to understand all things which I have done for it, before it came to be. All things were ordained and placed for it, that it might use them in its necessity. I illuminated its intellect, so that it might understand the truth: I created it, and made it rational, and without it seeking, I gave it my name. Nor did I make it rational to associate with brute beasts; but I made it so that it might have glory and fill the places of the falling spirits. also the purpose of human creation. She also saw through that mirror of the column these letters written in the circle: I created man so that he might have eternal life: but he acquiesced more to the demon than to me: he wished to ascend in pride and follow his own appearance, and wished to know more

things which did not befit him: he destroyed himself through pride, and fell to the earth; thence this ruin followed. This was in the aforesaid year and month, on the twentieth day of the month.

VISION XVIII.

[47] On the Feast of the Purification, led into the temple, On a certain day when she had departed from the church and chapel often mentioned, and entered her oratory, and had given herself after her custom to prayer and holy meditation, she felt the aforesaid place full of warmth; and it was, as she afterward reported to her spiritual Father who questioned her under obedience about the vision: and her spirit was led to one great light, and she saw in the beatific vision a most beautifully adorned temple, in the midst of which was one most splendidly prepared altar, which four most beautiful columns supported. There was also present there a certain person clothed in white vestments, who led this handmaid of God to a higher place of that light, from which she could more keenly behold the solemnities to be performed at that time. She then saw three Priests with their ministers, adorned with most precious ornaments: the ministers themselves, with lighted tapers and other things necessary for such a service, prepared the altar. After this, a certain elder, dressed in the pontifical manner, she sees Saints Simeon and Anna came into the temple, whose name was Simeon, sent by the Holy Spirit at that hour: there also came a certain most honorable Matron accompanied by several ladies: to which temple the heavenly Queen was approaching: holding the Son of God and her own in her arms, accompanied by many Seraphic Angels shining with wondrous splendor, with Joseph following her. The holy elder Simeon, inspired by the Holy Spirit, sang and spoke these words: going to meet the Virgin being purified: Rejoice, my soul, and arise: behold, the divine Word comes, unknown to the world, and hidden from the enemy, lest he impede the things to be done through him, so that the journey begun through him might show him a guest and a pilgrim. And the handmaid of Christ, seeing the glorious Virgin approaching the temple, wishing to go with reverence to meet the heavenly Queen, that person clothed in white garments held her back, saying: Do not pass so quickly; and see what will happen. Then that same person, singing, said to herself: Awake, O my soul, and sleep no more. Behold, the divine Word is here, and passes along this way; his mother carries him, accompanied by Joseph her Spouse: but he who is truly her Spouse defends and governs her.

[48] who offers the Son to the Father upon the altar, When the most glorious Virgin was now nearly at the door of the temple, the holy elder Simeon, with the other Priests and Ministers prepared as was fitting, went out to meet the Son of God and his Mother at the door of the temple. After the heavenly Queen had entered the temple, she directed her path toward the altar. The holy Simeon, vested in pontifical garments, standing on bended knee, with the Mother of God standing on the other side of the altar, holding her Son and the Son of God in her arms, adoring with great reverence, said thus: I adore you, supreme God Almighty, who, with your mercy at work, sent your Word, Jesus the Only-begotten, who received human flesh in the virginal womb, to redeem human nature, and you have made him manifest in your holy temple. The Virgin, Mother of God, placing our Redeemer upon the altar, with great reverence prayed to God the Father, saying: Eternal and Almighty Father, I give back to you your Son: what is yours, let it be yours. I offer what I gave to him from your eternal wisdom: in whole and through the whole, let your will be done. She also saw in this beatific vision that the child Jesus, being of infantile age, stood erect upon the altar, aided by no person's support or help; and then she heard a heavenly voice saying to her: In this very manner any soul loving God ought to offer itself to its Creator freely and fully, so that it be held back by no earthly care, but separated from every other thing that could impede it. The Savior Jesus, standing thus upright, gazed with fixed eyes upon his mother, as if he wished to ask permission from her to go by himself to holy Simeon; and his most holy Mother, understanding this, said to him: My Son, let your will be done.

[49] After that blessed elder, holy Simeon, received the Son of God and of the Virgin in his arms, and hands him to St. Simeon into his arms, adoring God the Father and his Son, he said: Thanks and praises I render to you, Almighty Father, and to you, eternal Wisdom of the Father, whom infinite love made to be humbled, and you sustained my soul in me until this day, on which you have placed yourself in my arms. O God of great mercy, you have come to me, to remove my sins from me. Now you dismiss your servant in peace, etc. And blessed Simeon, wishing to return the Son to his mother, with great reverence, addressed her thus, saying: I render you immense thanks, O most sweet Mother, who were found worthy to be the royal hall of the divine Word: and so God the Father preordained you in his mind on account of your humanity and humility, that from you would be born God and man: and he wished to observe the precepts of his Father. And so holy Simeon enjoyed great gladness, adoring the Son of God and of the Virgin; yet he stood with great reverence and fear. When the Mother of God wished to depart from the altar, she offered two doves which Joseph held in his hands; St. Anna prophesying about the same, and holy Simeon, after he returned the Son to his mother, received one coin from the aforesaid altar, which he also placed back upon the altar. After this Anna the prophetess came into the temple, and on bended knees, adoring the Son of God, she said: Thanks be to you, Son of the most high God, who have openly shown yourself today in this temple: you have already begun your journey, made humble for us: and the beginning of our salvation will be a cruel torment for you: and our redemption will be with your great labors: and whatever you received from the Virgin Mother, all will be spent by you for our miserable souls. The handmaid of Christ also saw that when Simeon and Anna spoke about her Son, his Mother stood most attentive to their words, keeping their words and pondering them in her heart.

[50] The aged Simeon, vested as was said in pontifical vestments, A procession through the temple instituted by them: had a procession organized through the temple, saying: Let all arise joyfully to observe this most great solemnity, because God the Son of God has come to visit us, and to fully observe the law ordained by him. Then the aforesaid Priests within the temple sang sweetly and gently: the Seraphic Angels also and the choirs attended before the child Jesus, and together with Simeon and the Priests they sang the same canticle that the Priests were singing, with praises and jubilations. The Virgin also, holding her Son in her arms, followed the procession. When the procession turned toward the altar, holy Simeon had one seat prepared, in which he made the Virgin Mother sit with her Son in her arms, Simeon himself being on bended knees; the crowd that passed by also doing the same, and all singing, they said: Hail, Incarnate Word, you have so greatly humbled yourself: Hail, Jesus Christ the Savior, who therefore descended from heaven that you might free us from servitude, and came into this world. When the procession was finished, the Mother of Christ, wishing to depart thence, wished first to thank all those present there, saying: I render thanks to you all for the joyful devotion which you have shown to me and to the Son of God. As the Virgin thus departed, as is said, with her Son, all those present showed her the greatest reverence. return through the house of Elizabeth: The Mother of God, wishing to return home, because she had to pass through the house of Elizabeth, mother of John the Baptist, out of charity wished to visit her. Elizabeth, made certain of the coming of the Messiah and his mother through her small son John the Baptist, came out of her house solicitously to meet them, holding her son in her arms, who, seeing the Lord coming, was greatly agitated. His mother, understanding this, placed him on the ground, and immediately the infant John the Baptist knelt on the ground awaiting the coming Lord; likewise his mother Elizabeth, kneeling, greeted the Mother of the Lord, saying: Welcome, Mother and our Lady, and mutual greetings between the mothers, who carries with her the Son who is the King of glory, who comes to visit us with the greatest victory. Then she says to the Son of the Virgin: O eternal and most high King, you have been made humble and pleasing, and although you are the supreme Almighty, you show yourself to us as a little child. And the Virgin Mother of God kindly greeting her kinswoman, said thus: Hail, dearest kinswoman, and as a mother pointed out to me by the Angel as a sign and truth, when you were old and barren (which thing is admirable), having been pregnant for six months, namely so that I might show you the humanized Son of God, not that I might see your blessed son.

[51] The glorious Virgin Mother of God also placed her Son down from her arms onto the ground: and the son of Elizabeth, kneeling, showed signs and manners of the greatest reverence, which he offered to the Son of God standing erect: and the mutual rejoicing of the sons. but the Son of God bestowed no less upon the little John, kneeling as we have said, signs of blessing and congratulation: which signs indeed, made mutually by the two, if I may so speak, little children, it was no wonder if they rendered themselves admirable to the eyes of those watching. But the Virgin Mother of God took the infant John in her arms, and Elizabeth received the Son of God and of the Virgin in her lap: the neighbors of Elizabeth, coming at her bidding and persuasion, showed the greatest reverence to the Virgin. At last, entering the house of Elizabeth, with Elizabeth herself preparing food, the Virgin Mother of God and Elizabeth herself took food together: and Joseph with the arriving neighbors. But on that day and the following night, the Mother of Christ stayed with Elizabeth her kinswoman. When the blessed

Francesca narrated these things to her spiritual Father who questioned her under obedience; she was entirely inflamed with desire and love, because she could not fully express what she had seen. And after the handmaid of God saw these things in the beatific vision, the Mother of God wished to give her permission to return to her natural senses, saying: Poor and needy soul, have you attended well to the things you have seen and heard? See that you retain well the manners and acts shown to you, which will induce great love in your mind and in all your deeds. And after this most devout soul of God returned to her natural senses, as she did on many other occasions, she made a declaration, saying that concerning all things said and to be said by her, she always conformed herself, and firmly submitted herself and her words to the declaration and determination of holy Mother the Catholic Church, with which and for which she wished both to live and to die, through divine grace. And this was in the aforesaid year, in the month of February, the second day.

VISION XIX.

[52] While the handmaid of Christ stood, on a certain occasion, in her house, and as was her custom, fervently and devoutly contemplated the highest good, as she knelt down, She sees Mary and Joseph going to the temple: she was rapt in ecstasy: which, when it became known to her spiritual Father who was elsewhere through her daughters, he immediately came out of devotion to the house of the handmaid of Christ, and in the usual manner questioned her, already returned to her natural senses, about the vision under obedience. She, as a true obedient, said how in the beatific vision she had seen a noble light: from which light her spirit was led on high, and placed in a certain most sweet and most beautiful location; and she saw the Mother of God coming with Joseph, who said to her: Follow the Virgin, and so she did. Going together, they entered a certain most fortified city, in which there was a most beautiful temple. Joseph made the handmaid of Christ stand in a high place, suitable for seeing and well contemplating what was to be done in that temple; and she saw Jesus among the Doctors disputing, Jesus the Son of God, being at the age of twelve years, seated in a chair, and having one great book open before him; in which however he did not read. Many Doctors of the Law sat around him, disputing with the child Jesus about the Law and the coming of the Messiah. His Mother, entering the temple and seeing the Son of God questioning the Doctors and responding to their questions, knelt and stood, not a little amazed. But the child Jesus, intent as he was upon the disputation, although he saw his Mother, gave her no sign. For although he spoke with the Doctors, he had his eyes upward toward heaven, and he reproved those Doctors for the precepts of the Law not observed by them, and confounded and put them to shame with the judgments of diverse Scriptures. Concerning the Messiah also, whom they awaited, he showed through the words of the Scriptures that he had already come; saying nothing however about himself, nor showing it. The aforesaid Doctors marveled not a little that in a child of such young age there was such profound knowledge, and the truest understanding of the enigmas of the Scriptures: and they were stupefied, defeated and confounded by so many citations of the Scriptures. Some of them indeed confessed his words to be true, and speaking together they marveled more and more; but some of them, out of confusion and shame at the aforesaid words, left the temple, while others remained with the greatest admiration, praising the so admirable wisdom of the child Jesus.

[53] When the disputation was finished, and the mutual conversation among the Doctors, she hears him responding to his questioning mother, the Son of God and his Mother looked upon each other. Then the Virgin Mary, kneeling before the Son of God, addressed him thus: Son, why have you done this to us? Joseph and I asked everyone, "Have you seen my Jesus": when no one answered me that they had seen you on the road, I was grieving and sad of mind. Then her son answered his questioning mother: What is it that you sought me? You know that I am obedient to my Father; did you perhaps doubt that in those things which please the Father, my spirit and mind reside? This I wish you to know. When the speech of our Savior was finished, his Mother addressed him thus again: My Son, I am certain of those things which you have said: it was of my ignorance that you remained alone in the temple: my heart was doubtful whether you had returned to the Lord, at whose bidding you came here. When these words were finished, the Incarnate Word responded thus to his mother: Dearest Mother, it was not of your ignorance, but of God's foreknowledge, which is most certain of all things: before I return to the Father, I will undergo greater suffering than to dispute about well-known things. The Mother of God responded to her Son with great reverence: Son, kind Deity, who came into my womb and descended from high heaven, I see that I am not worthy that you submit yourself to my guardianship; let your will therefore be done: you foretell to me sorrow, asserting that you will suffer punishment and be afflicted: but I am content on account of love for you. I have now seen the race of Doctors fleeing from your sight, bearing the manner of the confused: but some who remained praised your knowledge and the Creator of all things. Then the Son of God responded to his Mother with a placid countenance: Mother, you know that I came from God and descended into this world; the matter is most well known to you: whatever I do comes from the foreknowing Father and from his providence. As the Lord returned with his Mother and with Joseph, as an obedient son he was subject to them. And then the Virgin Mother of God addressed Blessed Francesca thus: O poor little soul, what you have seen and felt, keep firm in your intellect, and retain it with great effect, with sense and understanding, and store it in your memory: and receive the savor of those things you have tasted, and you will understand what is to come to you, and you will not feel sorrow, and nothing will be lacking to you. Within your heart there will be a great liberality, and in your memory there will be great certitude: your intellect will be illuminated, and the secrets of God will be revealed or declared to you. And this was in the aforesaid year and month.

VISION XX.

[54] Having once received the Sacrament of the most holy Body of Christ, this handmaid of God, She contemplates the ocean of divine love, in the chapel more often mentioned, had her spirit rapt in immobile ecstasy and afterward mobile: but after she returned to her natural senses, she responded to her spiritual Father who questioned her under obedience about the vision: that she had seen the Lord Savior in his most holy humanity, and in the wound of his side there was like an extremely deep ocean. The handmaid of Christ, kindled with the fire of compassion and charity, gazed upon that ocean, from which a certain divine voice came forth, saying: I am the burning love, and I suddenly draw back the soul to myself, and place it where it always lives in me, Jesus the Redeemer. Jesus himself makes it a captive of love, and destroys its sins: he makes it burn with holy ardor, and places it in the abyss of sweetness, and makes it be transformed in his precious treasures, and makes it rejoice together in his eternal goods. When these words were finished, there was demonstrated and fully explained to her that depth of the aforesaid abyss by John the Evangelist, namely, In the beginning was the Word, and the Word was with God, and the Word was God, etc. After which explanation, still being in ecstasy, she heard a certain voice saying to her: I am the pure and noble font: if anyone thirsts, let him come to me, whoever wishes to come, and I will give him gladness, [and she learns of three degrees of poverty of those who drink from the divine font,] which will never have an end. John 5:1. Humility with the purity of obedience, and love with the cleanness of conscience bind themselves together well and closely; and in whatever soul they join themselves together, such a soul can drink at this font. Poverty can be well divided in a threefold manner: if the soul wishes to be directed, following it from the heart and intending plainly, it quickly goes where it wishes; and sustains ^a every state, if it goes with a prone intent. The first poverty is useful, though not understood by the common people; but it is perfect in spirit, and entirely spiritual: it abounds in movable goods, despised by it as worthless; it flies to heaven without wings. Souls living thus can drink from this font; because they are joined to God, and on the way they feed the needy: but they do not wish that what they do be seen, or known by the common people, or understood. The second poverty abandons the world, and strips itself of all things, and gives everything it has, and submits itself to obedience: it lives in faith, hope, and charity, and in the firmness of the fear of God, and therefore drinks from this font. The third poverty is exquisite, always in the love of God, caring nothing for the fear of this world in which it is situated; because it clings to the highest good, to which it has given itself as a gift throughout all the present life. In every event it rejoices: it lives as if sleeping; in all things obedient to Jesus, to whom it is joined. Such a soul, with a pure mind, let it come and drink securely, because to such ones this font is given. And because it seemed laborious to her to depart from the beatific vision, she heard a certain voice saying to her: Soul, speak no more, let him act who does all things well, and is powerful to satisfy all souls who desire him: therefore do not assign more reasons, which he knew before you existed: but he who has promised you his love can well satisfy you. Therefore be content with a good and ready will, and without scruple of shame unite yourself with him: for that love is so great that it will render you well content. And this was in the year of the Lord MCCCCXXXII, in the month of February.

VISION XXI.

[55] She sees within the fire of divine love, On another occasion, after the reception of the most holy Sacrament of the Body of Christ in the said chapel, the spirit of the handmaid of Christ was rapt into one great light, her body remaining in ecstasy. When she had returned to her natural state, she responded to her spiritual Father who questioned her under obedience about the vision: that she had seen that most beautiful light, above which she saw the greatest splendors, but below the light there were the densest shadows. Being in that light she saw a most splendid fire, above which was a most splendid tabernacle: and above it our Savior was in

his most holy humanity, from whose essence so many splendors were reflected that the human eye could not at all gaze upon them, except only at the image of the humanity: from whose wounds most inflamed rays proceeded, which rays shone wonderfully upon the souls present there. There were moreover many souls there: there was also the heavenly Queen adorned with three crowns, from whom the greatest light proceeded. She also saw other souls still existing in bodies, entering the aforesaid fire and exiting. That fire indeed denoted nothing else choirs of holy Virgins, except divine love. Whence when the handmaid of Christ desired to know who or what kind those souls were that entered the fire, it was made clear by the divine will that they were the souls of living people who persevered in divine love, who indeed came to renew themselves in that fire. While the handmaid of Christ thus stood joyful in such great solemnity, there approached her that one burning in the love of God, the Magdalene, accompanied by Saint Agnes, who persuaded her to draw nearer to that fire: and they placed her in a spot to see the things that were taking place in that place: where, being present, she saw a very great multitude of holy Virgins, who were all crowned with resplendent crowns.

[56] And then the Magdalene began a dance, with the other Virgins following her: and, what is more wonderful to say, they entered the above-mentioned fire and exited, dancing, and singing together they said: If anyone desires to enter into Christ, he must strip himself of all things both interior and exterior, abandoning them; in his own estimation let him consider himself most vile, and let him do nothing against his own appearance: and she is taught to surrender all the soul's faculties to God, what he has let him relinquish, and to those things let him not return. Let him come to deny himself, and as if he had already been despoiled, so let him be ashamed of himself; and let him come into hatred of himself, and not have the audacity to look directly at his Lord: and let him have such hatred of himself that he ask the Lord for vengeance upon himself, and provoke divine justice against himself in order to be well punished. He must render back the three dowries which the most high God gave him: let him render back to him his memory with every manner of will; nor in his intellect should he wish to recall any thing except God: let him render all things back to him, so that God may take care of him. Let him also render back to him his entire intellect with all its appearances, and let him place his affection fully therein, and wish to see nothing of himself, but commit all his care to God himself. Let him render back his will fully with all its exercises and cares, and trusting in God's goodness, let him dismiss all things to him: and whenever he feels himself being praised by someone, and to rejoice in bearing adversities and injuries: let him keep in his mind the greatest punishment: and let him take good care for himself, that he not acquiesce in any of his praises. And if at any time he should fall into any worldly gladness, let him afterward be afflicted with grave sadness, and afterward receive vehement bitterness: and if any person hates him, let it seem to him as rose water, and let him be wholly submerged in true and holy humility. If evil is spoken of him, let those evil words appear to him as sweet songs and the sweetest sounds, and let him entirely rejoice in them, and humbly pray to God for those who speak evil of him: and if perchance he should be stoned or struck in his person, let those very blows seem to him as roses and flowers in his consenting mind, and let him give thanks to God, who permitted such things to be done to him. Let him also go to give thanks to those who struck him, and let him regard himself in his own mind as so vile and contemptible, as if he could do nothing, and in his own consent let him always see himself annihilated; and to be formed in all virtues. and let him see himself so small as if he could not be seen nor discerned, like a grain of millet cast into the depths of the sea. For thus a soul submerged in profound humility, true obedience makes it be reformed: and if faith be present, it makes it firm and renewed. If it have hope in itself, hope renders it adorned, noble, and beyond vileness. Such a soul is entirely drawn back into God, and into his majesty; and in all things which it sees, it rejoices and is glad. Charity also comes, which kindles the entire soul and renders it full of love; it fears nothing, because love has confirmed it with itself. Prudence also comes, which guards the entire soul, lest the adversary come to despoil the soul. Such a soul has placed all its care in him who can order it. No soul is so prepared, nor so kindled with divine love, and so entirely stripped of worldly cares, that it is sufficiently clothed with all virtues, except the Virgin Mother; who remained so joyful, so cheerful in her life, as the Mother of God especially did, that whatever happened to her, whether joyful or laborious, she so conformed herself in whole and through the whole to the divine will, that not even for a small instant would she in any way wish to depart from it: whereby it came about that just as on earth she was joined by every nod to God and conformed to his will, so after this life she is elevated and exalted above all the choirs of Angels and above all creatures.

[57] And the handmaid of God, when these words were finished, having changed from the immobile state to the mobile state, sang by herself wonderfully, corresponding to the words and songs spoken by the above-mentioned Virgins; and in the acts and manners of the dancing Virgins' movements, she corresponded. After this, having returned again to immobile ecstasy, she saw Mary Magdalene singing thus and saying: Praises be to you, Queen of heaven, who are adorned with virtues, and were greeted by the Angel, Full of grace: and therefore to be praised by all. through your humility and divine mercy you freed us from ruin. In your virginal womb you sustained the Word of God, and clothed him with your flesh: whence came forth God and man, who saved us from destruction, redeemed and freed us from the bond of dread death. Infinite praise be to you, O Lady of Angels, adorned, crowned, wreathed by your Son: You are our light and joy in this blessed life. And Saint Catherine, royal spouse of Christ, singing said: Let us all joyfully rejoice in this good that we have; we possess the Kingdom of God: therefore let all be glad and perfectly rejoice, and let us speak praises to Jesus, and always venerate him. And this was in the year of the Lord MCCCCXXXII, the 13th of February ^a.

VISION XXII.

[58] On another occasion, after Blessed Francesca received the most holy Sacrament of the Body of Christ in the often-mentioned chapel, rapt in ecstasy, questioned in the usual manner by her spiritual Father under obedience about the vision, she responded: that she had seen her spirit led from a certain very great and splendid light into another greater and more splendid one, Led by St. John the Baptist before the humanity of Christ, and placed in a very flat and spacious field. Near the field there was a great and high mountain: and Blessed John the Baptist, to whom the handmaid of Christ was exceedingly devoted, led her spirit near the mountain itself, saying to her: Attend well to the mystery of the most holy Cross with all the sufferings which the Son of God deigned to endure for all. And she, looking, saw our Lord Jesus Christ in the same manner with arms extended, feet and hands nailed to the Cross, just as he had been placed on the cross: and from his wounds rays of inconceivable splendor proceeded. And who, on account of the immense splendor of the light, at the beginning of the beatific vision, could fully behold the most holy humanity of Christ? Nevertheless, as it pleased God, after some diminution of such immense light, she fully saw and gazed upon the most glorious humanity of our Savior Jesus Christ, with the great and immense compassion of the Cross. She also saw the most glorious spirits, both angelic and human, with great joy and gladness before the Lord, [she sees the individual orders of the Blessed illuminated by the wounds of individual members,] rendering immense praises and thanks for his immense mercy: understanding that they had been redeemed at a costly and inestimable price. She also saw the glorious spirits, both angelic and human, receiving the greatest brightness from all the wounded parts of the most glorious Body of Jesus Christ, and from each of his wounds. Some indeed from one part only; others from another part: but the Patriarchs and the Seraphic Angels were irradiated from the punctures of the crown of thorns of Christ. On which account, when the handmaid of Christ desired to know the reason for these things, the most glorious Baptist said: that they obtained such glory on account of their fortitude and the ardor of their charity. She also saw the most glorious Apostles receiving the greatest splendor from the wounds of the hands and feet, and it was declared to her by the aforesaid John the Baptist that this was on account of their intellect and wisdom: because through the gift of God they adhered to true wisdom, who is Christ. The Prophets and the four Evangelists with the four principal Doctors were irradiated by the wound of the side, and this on account of the unshaken and uncontaminated unity of the most holy Catholic faith. The Martyrs of Christ, and the Confessors, and the Virgins consecrated to God, and the seven choirs of Angels were irradiated by the wounds inflicted on other parts of the most precious body of Jesus Christ. But the lowest choirs of Angels and other spirits were illuminated by the blessed wounds of the legs of the same Savior.

[59] When the handmaid of Christ had seen such a vision of the most holy passion, and each particular had been explained by John the Baptist to the handmaid of God; and she is commanded to love him, a certain most splendid light covered the humanity of Christ: on account of whose brightness she could no longer gaze upon it. To whom the glorious Baptist said thus: Love and cherish your Lord, and love him with sufferings. Love the Lord your God, and love him with fear. Love and fear him with delight, love him with affection. Love and cherish that love with which he perfectly loved you. Love that divine Word, who came into the world for you to suffer pains and labors. He wished first to act and afterward to teach the way by which you ought to walk: and he who as God could do all things by his will alone showed you a middle way, not a steep one, so that you could not excuse yourself on account of weakness and inability,

from being able to love him: and for your salvation he so arranged and did all things that you might understand, and not be ungrateful to him. He is the true love of Christ, who loved you so much, who saved us by suffering, and by labor and work made himself known to you. He wished to be insulted, and stoned by the Jews, and lastly gave himself as food to the Apostles and to us for our comfort. He stripped himself, enduring a cruel passion, by the shedding of whose blood a thousand worlds could have been saved. But you, consider and retain in your mind that for souls who on account of their hardness reject so great a benefit, the most exquisite and eternal punishments are prepared in hell: therefore with the entire affection of the mind and purity of heart let us love that love who first loved us and redeemed us from eternal death at an inestimable price. When these words were spoken, the glorious Baptist added, singing and proceeding with the other Prophets, saying thus: We, who have accomplished all these things and perfectly followed divine love, were deceived by no flattery of the world: whom that true love preserved and exalted in this glory; we are always in the contemplation of his love, always joyful and happy in this beatific vision. And David, singing, responded thus: This love, which we loved with our whole mind, advanced us to such a most high honor, and led us to his true contemplation and knowledge: and makes us continually gaze upon him as in a mirror, because by the pains and labors endured by him we are in such great glory, glorified with the blessed spirits. And this was in the aforesaid year and month, on the first and twentieth day of the same month.

VISION XXIII.

[60] Blessed Francesca, coming as was her custom to the reception of the most holy Sacrament in the said chapel, while Mass was being celebrated, was rapt in immobile ecstasy. When Mass was finished, her spiritual Father, who had celebrated, administered the most holy Sacrament of the Body of Christ to her. After she descended to her natural state, she responded to her spiritual Father who questioned her under obedience about the vision, that her spirit had been rapt by one most bright light, and from that led into another greater light: Before the humanity of Christ she sees choirs of Saints: and the Apostle Paul of Christ led it to a place from which she might more keenly see the mystery of the most holy Incarnation: and she saw the humanized Word as much as it was possible for her to see: for the brightness was so immense and so translucent that her sight could not fully and member by member behold the humanity itself. She gazed upon the Incarnate Word in the manner of a human stature. She also saw the most glorious mother of the Incarnate Word, the Apostles and Patriarchs, and the choirs of Angels, and each of them remaining in their own order, and all were inflamed and irradiated by the rays of the greatest splendor proceeding from that immense brightness which surrounded the Son of God and of the Virgin.

[61] Then she saw the Virtues that follow, praising individually and rendering immense thanks to God for the saving incarnation of his Word: [and hears the Virtues individually giving thanks for the benefit of the Incarnation:] and first Mercy thus began: To you, true and supreme God, I render thanks and immense praises, who so heard me, and descended into the world: humbling yourself, you assumed human flesh. Then Piety thus began: Son of God, divine Word, I render you inexhaustible thanks and praises, that you awaited my word; and you inclined your holy head to my counsel: you wished to raise up the human race and elevate it to heaven, which had perished through the crime of the first parent. Charity then thus began: Immortal thanks I render to you, most powerful God, whom love so constrained that it made heaven open, and made you go swiftly, and obey God the Father: you gave perseverance to the Martyrs, that you might fill heaven with their seats. After her, Justice thus prayed: Thanks and praises I render to you, most just and most powerful King, who preserved me in my purity: I have become astute and provident, inasmuch as all things are stored in your prudence: you will judge souls, because you know them well and truly. After Justice, Peace her companion thus spoke, concluding: Immense praises to you, most sweet Jesus, and infinite thanks I render, who loved me so much, and often named me to your Apostles: your manners and acts pleased me greatly, and wherever you went, they always led me with you. Concord, following the above-mentioned virtues, began thus: Sweet and most perfect Love, I render you praises from my heart: for you followed the love leading you, which happily made you obedient, and fervent in following that love: you wished to redeem the souls that had perished: you made them blessed and illuminated with your love: you gave us companionship, we who formerly dwelt alone, so that you might fill the seats that were empty before: you gave yourself for them as the price to be paid, which is not to be despised. which all the Saints likewise do. These were the Saints who were so intent that they gave themselves to Almighty God.

[62] When the words of the Virtues were completed, all the other Virtues and the entire heavenly court responded with great jubilation, magnifying, praising, and blessing the most high God. The Apostles for their part, exulting and joyful, said to the aforesaid Virtues: Let us all give thanks to God, who arranged and perfected us all in such concord, and gave us the power to persist in his counsel, to praise the Father and the Son; and let us give him thanks, that we may always rejoice with him. The Patriarchs, following the Apostles, sang thus: To the most powerful Creator we render infinite thanks and praises, because we bound and constrained ourselves with firm promises, by which he swore to us by himself that he would come and free us from darkness. O great depth of most fervent love, which humanized the Son of God, and freed us from darkness, and joined us to the choirs of Angels. The most glorious spirits of the heavenly court, all singing in their order, praised and blessed God.

[63] This handmaid of God also said that in that beatific vision she saw the Angel Gabriel in human form greeting the Virgin; at whose first appearance the most glorious Virgin was greatly troubled (as the Gospel history testifies) by divine permission: and this rather for our instruction, that we should always be firm in the holy fear of God, and that on account of our life, however intent upon good works, She understands the Virtues on account of which Mary was made Mother of God; we should fall into no false security. The heavenly Queen, when she received the angelic salutation, was accompanied by many virtues, namely most profound humility, most perfect prudence, most firm faith, and most pure purity, and the greatest liberality: because she gave herself entirely, and committed herself to the divine will. There was also in her courage with love and true obedience, and undoubting hope together with all other virtues joined together, all of which virtues tranquil peace followed in its company. And immediately that most blessed Virgin, sensing the divine will, gave and committed herself entirely to the divine disposition, saying: Behold the handmaid, etc. Seeing this beatific vision, Blessed Francesca marveled not a little at such an abundance of virtues possessed by that most glorious Virgin: on account of which virtues she was found worthy that the Only-begotten Son of God should receive human flesh in her virginal womb: and marveling she thought that no soul could be capable of such and so great virtues and graces. and she is taught to imitate them. On which account the Queen of heaven, wishing to satisfy her handmaid and favoring her desires, said thus: Although no soul is capable of such and so great virtues, nevertheless according to the condition of its own merits it can have virtues: and when souls are stirred up, and work as much as they can with a pure and right intention; as soon as they are separated from worldly cares, and joined with a pure mind to the divine Spouse, the divine Spouse himself, having made union with them, binds himself through love, according as their final perseverance is: and just as those souls offer themselves to him in part or in whole and beyond, according as they love the Spouse himself; so graces are bestowed upon them by the Spouse.

VISION XXIV.

[64] At another time, after the reception of the most holy Sacrament of the Body of Christ in the said chapel, the handmaid of God was rapt in ecstasy, and when she was brought back to her natural senses, she responded to her spiritual Father who questioned her under obedience about the vision: that her spirit was led into the empyrean heaven, to the lower part of the Seraphic choir, Raised to the Seraphic choir, in which an immense and most sweet warmth radiated, which inflamed all the angelic spirits existing in that choir and below, and the spirit of this handmaid of Christ was also inflamed. To her beholding that throne of the divinity, one of the Seraphic spirits said: This is the supreme Deity, whose splendor and charity makes all of us be inflamed, and rejoice in his love. Blessed soul, see that you persevere in good: because love awaits you, and wishes that you depart from yourself. Have a clean heart and innocent hands, a right intention toward the good and toward Almighty God. Ascend higher to the mountain, she understands the ardor and efficacy of divine love, and stand in contemplation always in divine love, which may make you be inflamed, and transformed in himself in his divine ardor. Transformed is the soul that is united to love; and it has ascended above heaven, and has been taken out of itself and led to the Seraphic choir, in which it feels such warmth and so sweet an ardor, which renders it transformed. In the high divinity it is entirely transformed: in his love, inebriated, it burns but is not consumed; and it knows not what it does, but divine charity must needs sustain it. The abyss is so profound that it could not be calculated; the spirit sent into it cannot be quieted, nor is it content to return to the dark and thorn-beset and entirely murky world: but that beautiful charity gives it a remedy, places it within boundaries in which it can well help itself. And this was in the year of the Lord MCCCCXXXII, the last day of the month of March.

VISION XXV.

[65] On another occasion, after the reception of the most holy Sacrament by this Blessed One in the said chapel, she was led into ecstasy for some space of time, and returning to her natural state, questioned by her spiritual Father about the vision, she responded: how her spirit was led into a most luminous light, in which she saw the heavenly King on a most beautiful throne, and beneath that throne there was a most inflamed fire; and she was certified Led to the fire of divine love, that that

fire was the divine love, and she heard a voice proceeding from that fire and saying to her: Blessed soul, be well surrendered within yourself; have your heart prepared for those supernal goods which have been shown to you: make your memory mindful in your intellect, and so order your mind that you may become perfect: for the Spouse will come, and if he finds you thus, you will be chosen by him. His love is the means to render you quiet; unite yourself with him, and he will make you be transformed in those eternal and supreme goods, in which it pleases him: and thus endowed by him, be firm in the dowry given to you, and do not doubt, because he is copious in bestowing graces, when and upon whom it pleases him. Therefore exult in love, and make yourself be united with him in the great abyss of love and ardor, which will render you understanding to know your most sweet Spouse, who will give you fortitude, and will adorn you within with his graces, and without it will not be able to be seen. From without it cannot be seen, she is commanded to unite herself perfectly to him, but within it is well felt, and his splendor is seen, and comforts your mind, and inflames you through love: you receive nothing else from him, by grace you are clothed by him, and are most finely adorned. Therefore be attentive when you shall be called by him; have a quiet mind, content with his will: do not involve yourself in those things pertaining nothing to you; but be well attentive within, in your senses. And this was in the aforesaid year, in the month of April, the third day thereof.

VISION XXVI.

[66] At another time, when Blessed Francesca had entered the aforesaid chapel in order to receive the most holy Communion by command of her spiritual Father, while Mass was being celebrated she was rapt in ecstasy, and when Mass was finished, still being in ecstasy, she received the Body of the Lord with great reverence, showing manners and signs of great wonder: but after she came to her natural state, she responded to her spiritual Father who questioned her under obedience about the vision: that a certain most bright light led her spirit to a high place, from which place the glorious John the Baptist led her spirit to a still higher place, saying thus: Led by St. John the Baptist to the throne of the humanity of Christ, Stand here and you will see the manners and acts to be performed here. She then saw a great and splendid throne, in which was the most holy humanity of our Savior, together with the divine majesty, from which so many and so splendid rays of splendor proceeded that she could perceive nothing else on account of the intensity of such brightness, except a certain human figure. She also saw the heavenly Queen, the Mother of the Son of God, crowned, existing there with great reverence, and the Apostles sitting in their seats, Patriarchs and Prophets and Martyrs, and Confessors with Virgins, and the other angelic and human spirits existing in that heavenly glory, and with the greatest order and joy rendering praises and thanks to Jesus Christ the Son of God, on account of the mystery of his most holy passion, which he wished to suffer out of charity, so that he might join our human nature to the eternal spirits: who all received grace, because they were irradiated and inflamed by those rays of the greatest brightness, proceeding from the splendor that proceeded from the Lord. And this singular grace was given to them on account of the remembrance of the solemnity of the Lord's Passion.

[67] And then that glorious Baptist said to the spirit of this handmaid of God: Soul, be well prepared to receive the love that has invited you to a solemn feast, and be well clean and purified from every vapor of vice. Be well adorned and accompanied by virtues to the banquet of the heavenly table, to which you have been called by the Spouse, and taught in what manner she ought to approach it, and trample under your feet the memory of worldly things. Remove what harms you, and cling to the highest good: illuminate your intellect, and understand what you see with affection; fix your will in love, and make it vigorous and quiet in that precious stone. This precious pearl is humility joined with obedience. Therefore remove every other thing conceived by you, which might previously have dwelt in your mind. After you are thus ordered and crowned and entirely committed to the divine will, come firm and secure, and you will hear new songs, and see beautiful manners performed here by the angelic spirits, and you will see wonderful things which, even if seen, are hardly understood. She also saw angelic spirits preparing and arranging a certain altar, and that heavenly King whom this most devout soul had previously seen existing on the throne she sees him on the altar emitting a precious substance from his wounds, assumed the form as of an Angel, and placed himself upon that altar, and what is more wonderful, although placed upon the altar, he did not depart from the first throne. And so the handmaid of Christ beheld him in both places, on the throne in his majesty, and on the altar in angelic form: and from the head, hands, feet, and side of that one existing on the altar, a most abundant flow of the most precious substance proceeded: and although it proceeded in great abundance, nevertheless it all remained upon the altar. The most glorious Apostles, rising from the seats in which they were sitting, stood around the altar: and Saint Peter, in the manner of a Priest, principally ministered that most precious substance, proceeding from the members of that one existing upon the altar, to the other spirits, although the other Apostles also administered it.

[68] From which it happened that the glorious Baptist, approaching that most devout soul who was there to behold, led her to the altar: and while she stood most reverently before it, Saint Peter showed her that Angel existing upon the altar, and wished her to touch his head, and contemplating, said to her: she is commanded to consider the marked members, Look upon this head and this precious mouth, which, so merciful and humble, made itself visible for sorrowful souls, and entirely disposed itself to obey the Father, and poured out a river of the most precious substance, so that thirsting souls might drink therefrom. Look upon these pure and innocent hands, which pour out these rivers, so that reverent souls might take therefrom, who fear him, and love the Lord himself with fervent love; who first formed and fashioned them and filled them with his love. Look also upon these feet, with the pleasing affection of this one who was so eager to redeem the human race, that without words, with affection he proceeded like a swift arrow to endure death, and most generous in suffering every pain. O soul devoted to God, look upon this breast so fervent with such great charity, from which flows a perpetual river of copious ardor, which presses itself upon souls united with him and burning with his love. Look also upon this form, which was and is so kind: follow his example; but do not believe that you are worthy. This is the supernal kingdom, in which whoever wishes to reign gives himself entirely through a full love, and from other things he must strip himself.

[69] Then Saint Peter, receiving from that most precious substance which was upon the altar, and shares in the sweetness emanating from them, applied it to the mouth of the handmaid of Christ who was in ecstasy: and she, in the sight of her spiritual Father, who however was unaware of the reason, opened her mouth to receive that most precious substance, extended to her by the Apostle Peter: which she often did when, being in ecstasy, she received the Body of the Lord, showing also that from the reception of that substance she remained satisfied and consoled. After this, the Prince of the Apostles, Peter, said to her thus: Strong love in its power renders the soul stabilized and conformed to itself, and retaining the manner of a thief who proceeds most secretly, it draws back to itself the soul unaware of its drawing back, and makes it be transformed, and makes it be satiated with this divine food, and makes it be inebriated with his divine love, and the most high heavenly King with infinite comfort makes the soul be renewed in himself. And when this Blessed One was in ecstasy, she came to the altar by herself while in ecstasy: and her spiritual Father felt so sweet and great a fragrance that it seemed to him that the entire chapel was full of roses and flowers of diverse scents: and not only the spiritual Father, but many of his spiritual daughters sensed that most sweet fragrance; not only on this occasion, but on many other occasions when she was rapt in ecstasy. And this was in the year and month mentioned above.

VISION XXVII.

[70] At another time, after that woman consecrated to God received the most holy Sacrament of the Body of Christ in the said chapel, she was rapt in immobile ecstasy, On Easter Day, from which she came into mobile ecstasy, singing most sweetly and showing signs of joy and gladness. She sang praises of God and of the Virgin Mother. But after she was brought back to her natural senses, she responded to her spiritual Father who questioned her under obedience about the vision: by St. Mary Magdalene she is encouraged to generous endurance, that her spirit was led by one light to a quite high place, in which she contemplated the blessed spirits of heavenly glory: although she was separated from those same spirits, and led to a remote place as a stranger. Approaching her was that one most fervent in the love of God, the Magdalene, to whom this devout woman was exceedingly attached, who said to her: Be a captive of love, O soul, of the things seen by you, and especially of the most intense love of him who makes you see them, [who] is an abyss of ardor and infinite love. Be well attentive therefore in the things you see and feel from him. There is no capacity, however, that can sustain the immense height of such great power, which sustains you here; and the eternal Wisdom which preordained you through his grace and made you and led you into this great gladness. Give thanks to love, who has so absorbed you that you have been brought to this supernal height. Love itself has brought you here, and grace has made you beautiful. Be attentive therefore, and taste this most sweet savor, and the heavenly jubilation in the Resurrection of Christ is shown to her, and may it benefit you well. Soul, be well attentive to the graces given to you: contemplate with a pure mind, and be grounded in humility. While you exist in mortal flesh, you will be able to suffer passions, because seeing yourself as dead, see that you bear no passion about the things that come upon you. In adversity be manly, and thus you will carry off honor.

[71] And after this she saw the humanity of Jesus Christ our Savior, glorified with inconceivable

splendor, on account of whose magnitude she could behold nothing else except a certain human figure. She saw moreover the Mother of the Son of God more inflamed than usual on account of the resurrection of her Son, whose solemnity was then being celebrated in the heavenly court. All the glorious spirits also venerated the Mother of God with the greatest honor, rendering her immense thanks; because she alone was found worthy to bear Christ in her most holy virginal hall: and especially they praised her indescribable love, on account of which she endured inconceivable sorrow in the passion of her Son, and thus all in their order gave thanks to her. The Apostles for their part for the magnanimity received by them from the Virgin herself. And that one most fervent in the love of God, the Magdalene, with the Virgins and other spirits, praising the Mother of God herself, said: For your poverty praises be to you, high Queen, and the glorification of his Mother, who exalted us all and elevated us to this glory: because you were full of grace. Thanks be to you, most sweet Father, who for us made yourself a son. Your immense humility gave us this kingdom, of which you made your Mother a participant, who now is the Queen of the heavens above the choirs of Angels, where she now sees you as son and father. And to you [be] immense praises, Son of the divine Majesty, and to you, O Virgin and Mother, be infinite praises and thanks, through whose full truth we all have salvation, and with you here we rejoice in the great nobility of your own most sweet Mother, Son of the divine Majesty, who glorified your mother, and from your humility comforted us all: to whom the eternal divinity established itself as father, and your most holy humanity chose its mother. High heavenly Queen and Lady of the Angels, you are the true comfort of human spirits and those existing here.

While the handmaid of Christ was in so beatific a vision of such great solemnity, it was enjoined upon her that together with those blessed spirits she should sing, and therefore being in ecstasy she sang, saying praises as was said above. To whom Mary Magdalene said thus: Be comforted, blessed soul, let it suffice you that you have been led here. Give thanks to the Lord, by whom you were absorbed in such a vision: he made you see such great magnitude of love, from which you are thus comforted: weep no more. To whom that Blessed One responded: On account of the small space of time in which you did not see Christ, you endured such great suffering, always weeping and lamenting, calling upon God and men: "Have you seen my Lord?" Therefore do not now marvel if you see me weep, removed from so great a good. And this was in the year and month aforesaid, on the day ^a of the Resurrection of the Lord.

a The 20th of April.

VISION XXVIII.

[72] St. John the Evangelist exhorts to perfect obedience; On another occasion, after this handmaid of Christ received the most holy Sacrament in the aforesaid chapel, while she was in ecstasy, her spirit was led by one most bright light to a most high and glorious place, as she herself told her spiritual Father who questioned her under obedience. And then the glorious Evangelist John led her spirit into the eternal glory, in which she saw the most holy humanity of the Savior with inconceivable triumph. For all the spirits, both angelic and human, with the greatest reverence rendered thanks and praises to him on account of the human redemption, on account of which they made the greatest joy with indescribable gladness. And to Blessed Francesca beholding such an excellent solemnity, the holy Evangelist John said thus: Soul, see that you are humble, and well firm in these things which you see, since love has come to you and has drawn you entirely from yourself. See that you are obedient and always serving him, lest anything from the things that come upon you impede you in this. Look upon true purity, which is clean and pleasing to God. Think on the supreme power, which provides such great good. Behold, what comes thence from its fitting nature. Let no one further encumber himself with a matter not touching him, and for the things touching him he will have a fine remedy in the holy fear of God, which will free him at all times. True obedience makes the soul be freed, makes it be beautiful, and snatched from the snares of the enemy. When it is faithful and responds with effect, it is clean in intellect from the things said to it, and strips itself entirely. Bear no care for yourself, since you have been led to such a feast of the divine Word united with humanity.

[73] After this, the holy Evangelist addressed the Savior thus: O most high Almighty, who are above all the heavens, you make the soul go forth, which is not fitting for it while the body is alive. The spirit is in the flesh, and you snatch it thence, and give it the power to see you here. I do not marvel at this, because I know what is, for what you wish to do you can do, but she is stupefied: because after she withdraws from you, it makes her hold such acts, at which she herself marvels. After this he said to Blessed Francesca: and with her sings praises to the risen Christ. Soul, who are marveling, so that you may understand the truth, and are as if doubting on account of the manners you hold; do you believe that you are entirely surrendered within yourself to him? You may well be ashamed in the secrets of your mind. And standing thus speaking with the Apostle for a certain space, her spiritual Father heard quite well what Blessed Francesca sang with the Apostle; for the Apostle had commanded her to sing with him in this manner: Let us all joyfully rejoice in this divine Word, who raised himself from the dead, so that he might give life to us all. The handmaid of Christ herself, as was said, sang most sweetly, in the presence of her spiritual Father and the aforesaid Rita, and thus singing she was separated from that beatific vision, from whose separation she remained distressed with great labor. The handmaid of Christ also said that when she was in that beatific vision she saw and recognized in that mirror of the divinity all the spirits: because those glorious spirits always look upon one another, and together are inflamed in charity: but when she was removed from that divine mirror, or before she looked into it, if the spirits of Saints or holy women came to her and spoke with her, she, being in ecstasy, recognized none of them at all, unless those spirits themselves gave her their own gladness, and such knowledge that she might recognize them. And this was in the year and months aforesaid, the 22nd of the same month.

VISION XXIX.

[74] After the reception of the most precious Sacrament in the chapel already mentioned, Stirred by St. David to the love of Christ, Blessed Francesca stood in immobile ecstasy, and when she returned to her natural senses, questioned under obedience by her spiritual Father about the vision, she said that the spirit of the prophet David led her spirit to see the divine vision, and said to her: Come, O soul, and hasten, because the Spouse awaits you at his heavenly table, and will render you transformed to see the blessed glory and the divine essence. Look upon the company that is united together: gaze well with effect, and you will always be a captive of love, if you look well at the manners and acts which they hold at all hours: for all are full of love, toward him who gave himself entirely for us. This is manifest to you: therefore see that you love him, and seek no one beside him. O soul, remain always firm: contemplate this feast at which God holds you absorbed in his divine essence: he is entirely aflame with love, to receive you as his soul. O soul, be always fresh, and walk straight along the way: go to the love that awaits you in this divine court: look upon him firmly, because he is entirely kindled to lead you with him. Do not become worthless, O soul, be not sluggish in coming, nor be occupied in transitory things for serving: for it could be an impediment to you. Burn in the love of God, and let this be your comfort. Let others say whatever they wish, do not depart from him.

[75] This Blessed One saw the humanity of the Savior Jesus, glorified, that is, humanity joined with divinity; [she complains that she is drawn away from the vision of her beloved by his songs:] and being further in ecstasy, separated from that beatific vision not without great pain, the aforesaid prophet David, with two Angels accompanying him, came to her, bearing upon his breast a most beautiful musical instrument ^a, upon which the Prophet himself, playing, performed diverse and most sweet songs. Although to that Blessed One they seemed to be songs rather than sounds of instruments; but because in that beatific vision she had heard sweeter songs and more beautiful sounds, she therefore valued less those of the prophet, whether they were sounds or songs. To whom, still in ecstasy, she said: With these songs and apparitions of yours you have caused me to be removed from the vision in which was the highest good. Which things indeed her spiritual Father, and one of her daughters in Christ named Rita, both heard and perceived. Since she saw herself deprived of that beatific vision, she was nevertheless quieted by the vision and speech of the above-mentioned Prophet, and she spoke these words to her spiritual Father without being asked: This man who foreknows God says that the most holy name of Jesus should always be fixed in your heart, and that you should think of nothing else except to contemplate yourself in him, and you should carry him written in your memory: he admonishes the Confessor that looking upon the one God, and after you have accomplished this, you will always be absorbed in him, and you will perceive the great and wonderful deeds which he has done, and you will sense them in your mind, and you will have clarity of intellect to know his ways, and from every other thing you will be so suspended that you will only marvel at his deeds: and after you have sensed the taste of them, you will remain secure in yourself. But it is necessary that in these matters you be manly, and that you incur no fear of any thing that comes upon you, and that you doubt in nothing: but look upon the power of God, which can govern you without your own foresight, which has done all things well, and the things that are to come remain in his Wisdom. A good Father does not permit his sons to come to weakness: and when a son is good, he always remains content with those things which the Father gives: and such a son must always recognize that the Father always considers his need, and provides for the necessities of a subject son. Very often the Father tests the stability of the son; then take care that you be not ungrateful for the goods received from him, he should commit himself and all his things to his fatherly care, and do not go astray in your own senses. If phantasies arise, remove them immediately: bind yourself with the love of God, who carries all burdens by himself lightly. When you are properly tested by him, then you will more easily know whether love remains with you. If you feel yourself free from all passions, and various suspicions, and from deficiency of bodily and spiritual things, in these do not encumber your mind: but leave their custody to him whom you love: to him alone commit all your care, and do not wish to know more than what is given to you to understand. Remove stings from your mind, and gather yourself within yourself, and restrain and correct your senses.

[76] The Prophet further tells you that concerning that soul whose care is in your hands, In the same rapture he declares to him her interior virtues, of the things you see and hear and practice daily, take care that you be not ungrateful for so great a gift given to you, and always be attentive in the secret things of God ^b. God has composed and ordered this soul, and given her such qualities that she may be well obeyed and guarded: and therefore you need not labor, nor bear great care for her. He himself has placed upon her such care, which redounds to you as a great help and a great relief for your soul, to which you should always return: because the treasure of God's graces is hidden, who has so disposed himself to receive her in his love. He himself has given her so many graces, which she goes about concealing: this is her condition, that she willingly hides herself, lest the things she works be seen by others. She has her heart free and her mind always absorbed: and if in some outward act she shows herself otherwise, she strives rather to seem good inwardly, depriving herself of spiritual things in order to preserve the treasure which divine love has given her, and lest she be magnified by others. She always looks upon the secret of the divine goodness, which has given her such a disposition from the beginning of her conversion: all things said by her she says to the honor of God. She always has a right intention toward God. She always stands like an arrow before the Lord. She is also so free that she does not even care for her own person, and it still seems to her that her soul is not her own, because she has sold it and subjected it to obedience. Constant in her mind, and in the commands given to her, she suffers no passion, and what is so heavy seems to her light, with love strengthening her.

[77] Neither the world, nor the flesh, nor the devil have ever been able to deceive her, the troubles inflicted on her by the demon, nor to turn her from her holy purpose: and therefore do not marvel if you see the superabundant graces which the Lord shows in her. She has worked great things with an ever manly spirit, has performed the most bitter penances upon her body, for which she cared as much as for a rough sack. Love led her and taught her: she had no other love except the divine: nor did she revolve anything else in her mind except how to please God. For God permitted, for her benefit, that she have the vision of the demon, who continually molests her, and brings intolerable labor, and inflicts troubles which are held by some as fables ^c. Nor would she have been sufficient of herself to resist the temptations of the demon, who is fierce, and continually torments her in many and diverse ways, unless she had been guarded by the grace of God. But lest that ancient enemy cause her to be terrified beyond measure, and the presence of the Angel: the most merciful Lord himself granted her a visible Angel for her custody, that he might be her remedy: lest through the vision of the most wicked enemy she should be out of her senses and intellect when he tormented her. For unless she had remained in her natural senses, she would not have felt the torments inflicted upon her by the malignant enemy, and not feeling them she would not have merited so much. And this the benign Lord permitted, so that he might lead his beloved according to his will, and he granted her to be able to see this Angel of God, so that she might more courageously and more perfectly recover and be comforted after the torments inflicted upon her by the most wicked enemy: and so that from the continual vision of this blessed Angel she would not remain fearful of the punishments. And therefore I say to you, to whom this handmaid of God is obedient, and commands him to be secure about her, doubt no more in the things permitted by God and made manifest to you; you will only be able to doubt about them when God permits her to remain thus: but after she has been called by God, then your intellect will be illuminated and you will understand the mystery and satisfy your mind. Do not test further, since you have tested so many times. And this was in the year of the Lord MCCCCXXXII, the first day of the month of May.

c That is, fables.

is not content with those things which her spiritual Mother does. instructs with admonitions.

^c There is true obedience, in which if the soul is well established,

all things will appear light to her: because she stands always

prepared for the good pleasure of her Mother. And when afterwards

her spiritual Father commanded her to tell him the aforesaid

vision under obedience, receives under the mantle. because he asked her

in what place she had been placed. She, a true

daughter of obedience, in narrating this vision to him, though with

great bashfulness, answered him: that she stood at the right

side of the heavenly Queen, with her head inclined upon her breast

and covered with one golden mantle, with which also

the heavenly Queen was covered. Beneath that

golden mantle, moreover, was another most white mantle,

with which the heavenly Queen covered the daughters in

Christ of this Blessed one. The aforesaid vision occurred in the aforesaid year,

in the month of March, on the first day.

^a One who would say recedere actively for removere, I have not hitherto found: nor do the Italians use this word, whence we can scarcely refer this barbarism to their idioms.

^b From

these words Anguillara proves in book 4, chapter 11, that the spiritual

daughters of St. Frances gave the beginning to her Congregation, and that at the Tower of Mirrors

they all withdrew together, on the twenty-fifth of March, on the feast of the Annunciation.

^c There was added in the copy when the spiritual Mother does, and the word spiritual was omitted in the former clause: it seemed to us that the rest had been written twice through the carelessness of the copyist on account of that omission.

VISION XLVIII.

[125] St. Paul admonishes Frances to join herself firmly to God; On another occasion the handmaid of Christ, after receiving

the most holy Sacrament in the said chapel,

stood in an immobile ecstasy and afterwards a mobile one, beholding divine

treasures on account of the dispensation of the supreme

Giver. The heavenly Queen was also present with those three

Advocates of this servant of Christ: then Mary Magdalene

said to this servant of Christ: O soul, who have been

led and transformed in the grace of the great abyss. See to it

that you are well grounded in your Lord Jesus Christ:

make one key and one firm lock; and

let all this be one bond, by which you bind yourself with the love of God:

and cast yourself into that ardor, which is a bond

that will bind you with Divine love, so that nothing can happen

that would make you depart from Him. O soul, do not withdraw

from the fullness of so great a good, in which He has placed you

and has made you capable of it. Therefore see to it that you rejoice in Him,

and understand very well and comprehend that good

which fills you with His treasures: for His great treasures

are of such great height. You, O soul, do not descend into

your weakness: but descend to yourself through profound

humility, and let love be the cause of this descent:

and the lower you descend, the higher you will ascend.

Already you have been raised on high and sent into brightness, and

you stand gazing upon this divinity: because divine charity

has seized you out of love. See to it that you burn in that

very ardor, and remain always united with Him.

[126] And still standing in ecstasy, the glorious Apostle

Saint Paul said on behalf of the heavenly Queen: She herself

tells you, her beloved Oblates, and expounds the commands of the Blessed Virgin to the Oblates. that you be firm in the things

begun by you, and that you thus immerse yourselves in

that precious Blood of the Redeemer, who was victorious

and disposed, and laid down His soul to free

ours and place them in His glory. Be therefore courageous

and receive strength: let heavenly things always be so beloved

in your sight, that you be truly humble: with perfect

humility always have peace and true tranquility.

The heavenly Queen wishes you to know that

the demons are prepared to go to meet you and to

hinder you and your wills: therefore discern

in the things to be done by you: walk by the straight way

which Christ has made and shown to you. Have charity

always before your eyes, and keep yourselves always

in the holy fear of God, and be well prepared and astute

in all that you do. Strip yourselves of your own

will: leave nothing for yourselves: and always look to the honor

of God in all things that come upon you:

then beware lest you give bad example to your neighbor:

preserve honesty in all your deeds:

be wise and modest in all your actions.

Do not therefore doubt, if you are magnanimous in

the service of God: nor let anyone make you think that

this is pride: for the devil will persuade you of this, so as

to hinder your deeds. Give yourselves all to sacred prayers

in the things to be done by you, before you begin them:

be strengthened and be magnanimous, and always be strengthened

by divine honor: and if you do this, you will retain nothing

of your own appearance: and in things adverse to you

have peace in your mind: and always hold your self-satisfactions

in hatred, and in difficult matters trust

in the Lord with great confidence: and embrace tightly the banner

of the Cross: and in that precious breast

and in His blood always immerse yourselves: and in so doing

in all things to be done by you, you will choose what is better

and confirm yourselves with supreme and perfect peace.

And when this handmaid of God received the most holy Sacrament,

her spiritual Father perceived a very great fragrance

of odor: but on the day of this vision he received a greater

sweetness of consolation through the merits of this precious soul. The aforesaid vision occurred in the aforesaid year and

month, on the twenty-second day. ^a

^a On a Sunday, which was then the fourth of Lent, since Easter fell on the twelfth of April.

VISION XLIX.

[127] At another time, after that handmaid of God

received the most holy Sacrament in

the aforesaid chapel, she was rapt in an immobile ecstasy, She is admonished by the Blessed Virgin to strip herself of her own will:

and saw the Lord in most glorious humanity, His five

wounds shining most brilliantly, and the heavenly Queen

said to the same servant of Christ: O soul, who have been sent

on the way, love has ^a constrained you to come to the nuptials of the heavenly

table. It represents eternal life, so great

is that sight which love shows you, so that from it you may receive consolation.

Then the Lord said to His Mother: O

sweetest Mother, the words which You have spoken please Me well:

but make her strip herself of her own will, and let her keep

herself secret in her consolation, which draws

the soul from its place to another better one. Then the heavenly

Queen said to the same beloved servant: O soul, you have heard

the matter proposed to Him: The Most High and the supreme life

has placed you in His mind; by Him you have been established, and He has made you

take strength: you are wholly absorbed in Him, who has willed to console you.

O soul, who are transformed in the supreme truth

and know not what to do, cease to be led by your own will in those things

which He wills to dispense. Receive, O beautiful soul, receive of

these fruits: for they are most beautiful apples, which the love

of God has thus produced, and He Himself has made you beautiful, because

He wishes to keep you with Himself. Commit your end to Him, and

do not care about anything else.

[128] And while this handmaid of God still stood in a mobile

ecstasy, she spoke thus, Blessed Paul instructs her on various matters. in the presence of one of her daughters in Christ:

The glorious Blessed Paul says that you should love solitude

in the secret of your mind, because there you will ponder that same

love, and it will make you courageous. Love holy

poverty; and thus you will be free from your own will.

Shut yourself up in a cell in a secret pleasing to God, and have a heart

apt for the things that please God: keep the supreme remembrance

always in the sight of God: have a quiet mind

always in the will of God. O blessed soul, live, live

well-ordered; God the supreme Creator has led you so well:

so that you might always be established, He has made you touch yourself:

so that you might be heavenly, He has removed you from your mortal sense.

Live therefore vigorous, O soul, since you are so greatly loved

and by divine Wisdom endowed with so great a dowry. The sweetness

of the Holy Spirit will make it so that He will free you: do you see to it that you

follow Him, and ground yourself in the love of God. Let your soul be well

prepared, and look about yourself from every side. When the soul

is not disposed, it receives grievous wounds. See to it that you see from

afar, and take care lest they draw near to you: for the devil strives

to make you lose the way of life, so that you cannot enter

upon them. Have a modest mind and one well-ordered within you,

so that you be not moved from it nor depart from your right

sense: because that most enormous beast rains like a shower,

and when the soul is not firm, it becomes desolate.

Always hold superfluous and vain talk in hatred,

because it brings harm to the soul, and time is thus wasted:

neither give them a hearing, nor receive such speakers in your

presence. You shall not stay with a person ^a far removed from your purpose.

Hold gazing about too much in hatred: because this

with other thoughts makes you change, and come into various thoughts:

flee therefore conversations. Remove outward

acts, live ordered in interior things and look at

yourself, and at Him who created you. If you look at yourself,

you will know the truth, and thus you will have a clear understanding,

and you will receive for your good the words spoken to you by others. Prepare yourself

always for seeing God, and look upon His deeds, and those things

which please Him, so that you may always follow His acts. If you

were to think well (to speak to you briefly) you would be greatly astonished,

nor would you have the boldness to speak. Take comfort

in all your deeds and return to yourself, and

rejoice with your God, who has given you the way so that you might

free yourself. While this servant of Christ spoke these words in the aforesaid chapel,

so great was the fragrance of odor

that it surpassed all the scent of aromatics, not

only in the chapel, but also outside through the church. The

aforesaid vision occurred in the aforesaid year and month, on the

twenty-ninth day of the same month.

^a The Academicians della Crusca teach with many examples in their dictionary that this word for Italian authors also means to compel and to force.

VISION L.

[129] One night, she who was chosen by God, while she was in

holy exercise, Hears Saints John the Baptist, rapt in ecstasy, saw in

the spirit the solemn praises which the angelic and

human spirits existing in glory rendered to Christ the Savior:

and St. John the Baptist began to say: Praise be

to You, eternal God, for the labors undertaken by You, which together

were made manifest and were dispensed by You, the eternal

God, who were armed with burning charity. Love held

You conquered, and thus You determined, and prepared Yourself entirely

to endure all those torments which had been

promised by You. Let us all therefore rejoice and make festival,

because this divine man willed to suffer punishments, so that

He might give us life. Saint Peter then said: O sweetest

Lover, and Peter the Apostle giving thanks to Christ who suffered: we know all these things and have seen Your labors

which You suffered for us without rest for all

that time when You were in the world. We are faithful

witnesses, who were present with You, and we all now rejoice

on account of the love which You showed us: always

with great effect You labored for us and

manifested Yourself to us: now we give You thanks, that

we no longer suffer punishments. Your divine charity has

brought us here with joy. Then the glorious Paul said:

I say to you, by St. Paul she is bidden to visit her daughters frequently. O soul, who have been so well led by the

high Creator, see to it that you be well mindful and comprehended with the divine

Word for understanding the truth,

which ministers peace to you; and true obedience, which

pleases you kindly enough. Visit and revisit your Daughters,

whom you have begotten in Christ: call them all to you, because

it does not please God that you stand thus without ^a burden: see to it that

you pay close attention, and make them understand the truth, because thus

it pleases the divine Majesty. ^b See to it that they be always fervent,

that they may always please God in purity of mind.

The Redeemer suffered punishments for sinners,

and from every vein of His body blood went forth for our

redemption: consider whether it was labor for Him to bring

Himself to death: on account of true obedience He willed to suffer every

injury. Let souls wishing to come to this

be well examined, let them also all be well tested

at their own expense: because they will find the best remedy

in true humility. And this was in the aforesaid year, the month

of April, the third day. ^c

^a In our copy it read honore: but that onere burden should be read is clear from the Italian text in Anguillara, where it reads: Non placet Domino, quod stes ita leuis It does not please the Lord that you stand thus light, cosi leggiera.

^b In the same copy these further words were read, which are omitted because they make no sense:

*Teach in three days the ways which were made in such an abyss, what

will come to your mind, and that Jesus Christ may always be with you.*

^c Which was the Friday before Palm Sunday.

VISION LI.

[130] On Easter Day she hears the Saints giving thanks to the risen Christ: At another time, after Blessed Frances

received the most holy Sacrament in the said chapel,

she was rapt in an immobile ecstasy and afterwards

senses, questioned under obedience by her

spiritual Father, she said: that her spirit had been led from

one light into another greater light, in which she saw a most great

solemnity, which was being held in the fatherland in honor

of the Lord's Resurrection. She also saw the Lord seated

on a most beautiful throne, and beside Him the heavenly

Queen seated: and all the human spirits

who were present went in their order to render thanks

to the Redeemer Himself. Saint John the Baptist together

with the other Patriarchs was saying: O greatest desire,

who in love were beheld, and You moved the darkness

and ^a illuminated us in light: You are our Redeemer,

who redeemed us from death, and gave us light, and

incorporated us in Yourself. And David with the other Prophets

was saying: Let us all make festival for that great desire

of the most high Creator, who removed us from darkness

and gave us such light, incorporated us in Himself,

and inflamed us all together with His love, by which

He loved us. Saint Paul together with the other Apostles

was saying: Let us all give Him thanks, because He has given

us rest and made us be at peace, placing us in His

light, in which we are inflamed, and we all burn with love

of the great Redeemer Himself, in whom we abide through

ardor. Saint Stephen together with Saint Lawrence

was saying: Let us praise our Lord and His

absolute power: for He is the great Lord, who

held us by His power and willed to redeem us by the blood

of His Lamb: now He is risen, and has been shown to us in beauty.

[131] she is instructed by St. Paul: The blessed Apostle Paul then said to this

soul beloved of God: Blessed soul, who by God

were formed, and He Himself knew you before you were

created, that same love gave Himself to you, and in Him you are transformed:

since He has transformed you, He has placed you in this joy,

so that He might show you the solemnity which is held for Him on this

day. Look and rejoice in these joys, which are signs

of the great love of our Redeemer Himself, who has invited you to so many

and so great goods. O poor little soul, receive

these goods, which are now presented to you, and are laid up

for you in the future. Look therefore upon the supreme good, on account

of which you have these goods, and the divine Majesty Itself

holds you so dear. The love of God always seeks you and

makes you burn in Him. she is present at the apparitions, to the Blessed Virgin, See to it that you receive the joy of this

love without harm: see to it that you be well incorporated in it,

and that you hold Him from every side and always be

established in Him. These things having been said, this handmaid of Christ, still being

in a mobile ecstasy, said: That after that Mary Magdalene, most fervent

in the love of God, together with the other women

came to the tomb of the Only-begotten Son of God,

the Mother was kneeling, given to sacred prayers, and she sensed

in her mind the resurrection of her Son, and straightway our

Redeemer appeared to His Mother with the wounds which

He deigned to endure for us, and reverently greeted her

saying: Hail, holy parent, etc. And He sat near

her and fully informed her that the sayings of the Prophets

foretold concerning Him were now entirely fulfilled.

Afterwards our Redeemer rose, and His

most glorious Mother, kneeling, adored Him: and to Mary Magdalene.

and when He departed, the heavenly Queen remained kneeling in

prayer. And the Redeemer Himself appeared first to Mary

Magdalene. Mary Magdalene herself, after she saw the Redeemer,

full of joy went to find the Apostles,

and found some of the disciples, who had come to

the tomb, and not finding the body of the Redeemer

had departed: to whom, after she narrated that she had seen the Lord,

Peter and John came running

to the tomb. After these things Blessed Frances herself said:

that both the things said and those to be said by her she submitted, along with

herself, to the judgment of holy Mother Church. Moreover, when

that Blessed one stood in that chapel, so great and wondrous

her spiritual Father, but some of her daughters in Christ

who were present there, were refreshed and strengthened both corporally and spiritually

by the sweetness of that odor.

This vision occurred in the aforesaid year and month, on the

twelfth day of the month. ^b

^a Here and often elsewhere this is used for to illuminate, according to the usage of the Italian word Chiarire.

^b On Easter Day itself, in the year 1433.

VISION LII.

[132] After receiving the most precious Sacrament in

the aforesaid chapel, Blessed Frances was rapt in

an immobile ecstasy, St. Magdalene incites her to the love of God: and while she was thus, that Mary Magdalene most fervent

in the love of God began to speak thus: O soul,

who have deprived yourself of your own will, and desire and wish

to serve the supreme Creator, and have wholly surrendered yourself to His will,

and with all your effort seek to please Him, and have placed yourself entirely

in this great abyss of His secrets:

therefore you ought, for His love, to ^a deprive yourself of

all things that please Him; and in all things and through all things

you ought to render honor to God. Be always solid and

firm and do not deviate, and in all things let your

courage suffice: and know how to guard yourself from all the snares of the

enemies, and be submissive and buried in the love of God and in

that ardor. O soul, be love-captive of the divine love,

and rest in Him: and since you are transformed in

this river of the abyss, in the love of Jesus Christ, see to it that you are

faithful and fresh in spirit, and renew yourself in heavenly charity,

which makes you burn with love. He makes the soul

which is faithful burn in that great ardor, and makes

her be renewed in this great abyss: and the soul thus renewed

He makes to be reverent. You, strive to be reverent

toward the heavenly Deity, which renders the soul most beautiful,

and this is ^b the beauty of the divine form, which renders

the soul thus fortunate and formed, so that she may always be

without defect. Moreover, by the working virtue of God, the more

she inclines herself through humility, the more she is raised upward:

for the virtue of God itself makes her be transformed,

and the darkness of visions to be excluded from her, and to be wholly filled with light.

Therefore, if you wish to please God, see to it that you be courageous,

and surrender yourself to His will, because He has chosen you as His

Spouse.

[133] And afterwards she was brought back into a mobile ecstasy,

seeing the whole heavenly Court, and while she was in

that beatific vision, the glorious blessed Apostle

Paul was saying: [St. Paul teaches that the feast is celebrated of the union of two natures in the person of Christ, and of three Persons in the divine essence:] On behalf of the most holy Trinity, whose feast

is celebrated today out of love, it is said that the same most blessed

Trinity today celebrates that most holy Union, which

kindled the fire of love and grace in such abundance

that it was inestimable: so great was that fire of reverential

love, which was actually shown in that river

of such a great abyss: and so great was that ardor of divinity

when the divine Word assumed and inflamed

the humanity, and united Himself with the humanity,

and the humanity with the divinity of that infinite love

and truth. And the three Persons are united in one

union and in one essence, which essence is immeasurable,

and measures all other things by itself, and does through

power, and orders through wisdom, and through His infinite

clemency makes His servants love-captive of Himself, and

has sprinkled them with a certain river of the great abyss through the ardor

of inflammation, and has transformed them with infinite

beatitude, and held them by the hand through the grace of love. ^c He has

filled and ordered all the blessed spirits and the angelic spirits,

whom He has inflamed and held by the hand in the purity of love

and governed. The multitude of Angels could not be

numbered by human tongue, although their number

is certain in the divine vision, and in the comprehension

of the understanding of the human spirits, who comprehend

by the vision of the divine mirror their number. Likewise

in the mirror of the divine sight are those human spirits,

both the saved and those to be saved, and the damned and those to be damned.

[134] She said also that the saved spirits, and the damned

spirits, are manifested from the divine vision to the angelic

and human spirits existing in glory: [there is declared to her the damnation and salvation of spirits from the free use or abuse of grace.] but those spirits

who in future time are to be saved, and those who are to be

damned, are known to God alone: and this on account of the free

will granted by God to souls: and because

they are in their freedom, they can damn and save themselves

at will: and thus God Almighty does not will that they be saved

without themselves: and thus there remains the foreknowledge of the damned

and the predestination of the saved: and souls are

in their freedom. When the human soul falls into wickedness,

the divine benignity by its grace and power raises it up

and by its charity, because He so loved us: and in the fall

and in the raising of those souls, the merciful and compassionate

God does whatever He can by His ordained power: when

He is angry and when He is at peace, He directs the diverse

operations of His souls either to ruin

through sin, or to restoration through grace, exercising

His power: but the human soul by its own evil

deeds blinds itself: God, however, in His mercy, by His

grace illuminates it and draws it to Himself. And when the soul

stands between justice and mercy, the merciful God does everything He can

for man, to fill all

the seats of the damned spirits, who by their pride descended

to hell. But souls, sometimes aided

by prayers, sometimes by good works,

and rarely by absolute grace, and often through mercy,

^d have been placed in the great abyss. For the merciful

God awaits them, and calls them to Himself, and often

extends the time: therefore whatever it may be, do not set a limit

to the divine goodness and mercy, which is infinite:

but always in the secret counsel of your breast bear

undoubting faith and hope toward Him: for He is a spirit full

of all sweetness, and permits Himself to be led and brought back: and

always trust in the Lord, who does well whatever He does,

and wishes to give grace to men according to His

will. Therefore always surrender yourself to His good pleasure,

and concerning all that He does, wills, and permits, always

be attentive: and let His deeds and promises appear to you

most excellently made in the flame of love: and in these do not wish to see more,

nor to know, except as much as He permits.

This vision occurred in the above-mentioned year, on the

^e seventh day of the month of June.

^a That is, to be deprived; see the Dictionary often mentioned: stentare also signifies generally to suffer and to delay or to do with difficulty. stentare It seems to be a frequentative derived from the verb abstinere, abstentum, by apocope of the first syllable.

^b In the copy it read sine forma without form.

^c Here and below and above very often, for to preserve, just as the French also say maintenir. manu-tenere.

^d There was added: and by this manner souls.

^e In the copy it incorrectly read the twenty-seventh: which does not agree with the feast of the Most Holy Trinity, nor with the order and time of the following visions.

VISION LIII.

[135] At another time, after the servant of God

received the most holy Sacrament of

the Body of Christ in the said chapel, she was rapt in an immobile ecstasy, On the feast of Corpus Christi she is bidden to consider His love:

and heard a certain divine voice saying to her:

O soul, who have come when called to so great a good,

and God has transformed you, and has made you arrive at the supreme

joy of this divine gift, which has been given to us

as food, and He consecrated Himself for the salvation of all,

and became our leader, so that He might lead us and you

to this life. Therefore, O blessed soul, rejoice

in so great a good, which God has ordained, so that He might

possess you in this life: think of this ocean of infinite love,

which has made you powerful to possess so great a good.

Look upon the infinite love, from which this feast proceeded

out of burning charity, so that He might gather you into Himself: always

take strength in Him and consider the ocean of love, by which, willing

to take flesh for you, He willed to be consecrated, and thus

to restore us, and to receive you among the good. Having heard these things,

the servant of God, returned to a mobile ecstasy, was saying,

while her spiritual Father listened: The glorious Apostle Paul

on behalf of the divine Word says to you: O soul, whoever

you are, see to it that you have courage, and receive

assurance in the divine Word Itself: and if the soul goes

toward God, He gives Himself fully to her. Look upon the infinite

love, and to be strong and generous in loving Him in return. which will renew your condition, and will make

you spiritually feel His likeness: for the likeness of God

is the understanding of the soul, and it is His breath:

but the courageous soul illuminates its understanding concerning

those things which it understands from God. When courage is present,

the understanding comprehends and grasps the truth of the matter:

the manliness of the soul leads the understanding to conform

itself to God. The divine Majesty awakens with vigor,

is stirred with fervor, and burning charity gives to the understanding

the fruit of love; and the soul is so kindled

and burns through the heat of love, that it is conformed through

Him to God, if it sees that infinite and immeasurable

power, situated in that height which is without end,

in things done and to be done. Therefore do not sleep, but

ground yourself in faith with substantial love. If you wish to grasp

delight, look upon the divine Wisdom and the order

given to us through His clemency, and how

He has disposed all things well according to His good pleasure.

Therefore, O soul, be courageous in the things to be managed by you, and

you will have an exercise enduring for great periods of time.

Look upon the love of God, and place it before your eyes,

and the things done by Him out of love, which He had toward us:

He regarded nothing for Himself, but for our benefit. Think,

O poor little soul, who has made you rational, so that you may have

by you think always that you have God before your eyes, and

thus you will never change, unless you see clearly why: because

His eye always sees you and illuminates your understanding,

and will give you vigor. The glorious Apostle

Paul also says: O soul, who must feel the grace given to you by

God, see to it that you be well provided, since you are

so beloved: therefore you ought to be strong, and courageous: surrender

yourself to that light, which will give you love and illuminate

your understanding: take strength in Him, who will always

help you: remove yourself from your baseness, and confirm yourself with

noble love: take vigor from Him, who has always

loved you. The aforesaid vision occurred in the aforesaid year and month,

on the solemnity of the most holy Body of Christ. ^a

^a On the eleventh of June.

VISION LIV.

[136] On one occasion, while this handmaid of Christ

stood in her house, By her prayers she defends the Church being assailed by enemies, at nighttime during the Octave

of Corpus Christi, and spent the whole night in sacred

meditations, while the dawn put an end to night, she saw

terrible and dark clouds, in which were figures

both great and horrible of giants, who were all kindled

with wrath and the greatest fury. She also saw a certain

beautiful Lady without any mantle, who, as

was shown to this Blessed one, was holy Mother Church.

Near that beautiful Lady was a noble

young man, and this servant of God together with him. The aforesaid

giants greatly insulted that Lady,

and strove to tear her apart and kill her, and wished

to draw out certain kinds of weapons in the manner

of curved swords, which barbarians are accustomed to carry.

This servant of God, seeing this and considering their wicked

will, manfully and courageously helped

the aforesaid Lady, and with firm and sincere faith defended

her from those giants, and vigorously defending herself

and the aforesaid Lady said: God, in Your name

save me, etc. Ps. 53:3 And then those most wicked

giants had no power to draw their weapons,

but stood stupefied as if held back by others, and averts God's vengeance from the City. and thus

they could not harm that beautiful Lady, by the grace

of God and with the help of this servant of Christ as mediator. The Lord

revealed to this His handmaid on many occasions the distresses

and tribulations which holy Mother Church

was suffering, and she was often warned by the Apostle Paul

and other Saints favorable to her, while she was in ecstasy,

to beseech the most merciful Lord not to send

the ruin prepared upon the City: and the Lord,

although He was disturbed and offended on account of many excommunicated persons

and sodomites, did not send the bitter scourges

which were prepared upon the City, yielding to the devotion

and prayers of His servant, as He also did in the Old Testament

for Moses. The aforesaid vision occurred

in the above-mentioned year and month.

VISION LV.

[137] At another time, after that servant of God received

the most holy Sacrament in the aforesaid chapel,

she was rapt in an immobile ecstasy, The Apostle Paul exhorts her to the pursuit of humility, and the Apostle

Paul said to her: O soul, come to see so great a solemnity

of the preparation made to place you in truth:

the Supreme Deity caused it to be made for your benefit. Soul,

comprehend well those things which have been said to you, and

the manner which I shall show you, I who am the Messenger of Jesus

Christ. Soul, be love-captive: do you see that beautiful

act of saved souls, which follows this deed?

Humility, which keeps itself lowly and preserves

itself so well, comes to the knowledge of truth, and

perfects itself in itself: it always wishes to live alone, to preserve itself

beautiful; it governs itself pure, and places itself in the utmost

preservation: humility lives alone without ^a the regard of another,

and places all its thought in its own sense without

the appropriation of another. O soul, pay close attention,

how beautiful is this path: humility places itself

wholly in God, and takes from itself all gain, because it has wholly

denied itself in Him who has care of it: it also

comes to hatred of itself and takes vengeance on itself;

for it sees its own vileness, and in what filth it stands: it knows

the benefit, without which it would stand at the brink

of ruin: nor do excuses made by its sensuality avail it,

but when it comes to bowing itself down, it becomes

bashful, nor is it bold to look upon heaven, seeing

in itself so many offenses against God. When the soul follows the light

of the understanding, and sees the truth, it always returns

to its good, which is God Himself alone, who is perfect:

and therefore it surrenders itself in Him, and lives in truth, and becomes

virtue. True confidence, which trusts in God alone,

comes with purity and hope and with the desire of ardor.

That desire is so great that the soul is abyssed in it,

and in that charity it is always joyful and fresh

with the profundity of love, which renders it most certain.

And behold, thus it ascends and places itself in heavenly secrets,

and thus the soul becomes quiet and serene, and places itself in

supreme peace: with divine charity the soul is transformed

in the divine Majesty, and there it places its ^b manner of life; because

it loves Him in truth.

[138] After these things, this Blessed one, brought back to a mobile ecstasy,

said to her spiritual Father: and St. John the Baptist to true discretion, John the Baptist, noble

in Christ, says: Truth shows itself in the soul

when it deprives itself of itself and of its sensitive conditions:

he says that truth is discerned in the memory of conscience,

or when it is illuminated by the true light of the understanding:

but the understanding without courage and without vigor

does not well discern the true light which abounds over it:

but when the spirit corresponds to the truth,

then it receives the grace of the perfect light in the understanding. The understanding,

however, illuminated by the true light, must seek

the truth in the memory: which truth makes it establish

and confirm the truth, and with faith and with love makes

it come alive again; and with the stability of prudence, in the consolation

which it has received from the fruit of humility, it makes it

be confirmed, and to be vigorous and courageous for every good pleasure

of God, and therefore the soul which is so courageous

despises and holds in hatred anything that impedes

and weakens it. O noble soul, who have been made intellectual,

to whom has been given the form and image of your heavenly Father,

you must look well and keep the eyes of your understanding

fixed in the divine mirror, lest you come to forgetfulness.

I say that you should preserve yourself in your secret, obedience, and as your most

precious jewel receive true obedience; follow its footsteps,

and be faithful to God, and surrender yourself to His power, because

He will strengthen you with His wisdom. Trust in His clemency,

which will make you stable in truth: submit yourself

to danger, and have no care for your person: have

care about enemies. If you love God in truth, you will

not care about injuries, and poverty. nor about any adversity: rather you will become

more joyful, and they will become prosperities for you. You will

rejoice in the supreme God, and in holy poverty: holy poverty

lives so securely that it lives alone, and surrendered in profound

height. O soul, render yourself beautiful to your sweet

Jesus, who has reformed you and given Himself to you: see to it that you burn

with His love, for He does not wish to act without you: but

see to it that you be useful and manly, so that you do not lose so great a good.

And this Blessed one saw the solemnity which was being held in

the fatherland in honor of the glorious Baptist. This Blessed one also

said that when John the Baptist came forth from the body

of his mother, the heavenly Queen received him

in her sacred hands, and while he was a little child in her hands, he made signs

to the Mother of God and showed reverence. The aforesaid

vision occurred in the aforesaid year and the above-mentioned month, on the day ^c

of the Nativity of John the Baptist.

^a That is, regard.

^b That is, manner of acting and living, according to the third meaning of this word as expressed in the Academic Dictionary.

^c The twenty-fourth of June.

VISION LVI

[139] At another time, after receiving

the most holy Sacrament of the Body of Christ in

the said chapel, She is bidden to live content with God, the handmaid of Christ was rapt in an immobile ecstasy,

and saw a wondrous vision, and having returned to a mobile

ecstasy, Saint Benedict said to her: O poor little soul,

see your smallness, and look upon the greatness

in which God has placed you: do not move yourself from there, and

do not wish for more than has been given to you: for God would be angry

if you wished for more than He wills. See the circuit of the heavenly

city, which circuit is God Himself, of most beautiful

charity and brightness. Let it suffice you in your being, to be content

and tranquil with the gifts given to you by Him: see to it

that you esteem those gifts which have been preserved

for you. O poor little soul, why do you take upon yourself such

great boldness as to wish to enter further than into

the place to which you have been led? In the abyss you stand abyssed: but

you do not understand this. See to it that you understand yourself as little,

and do not reveal yourself. O soul, who are transformed in

the spirit through the understanding, and led before God to gaze

in His mirror, other souls envy you because

they do not see your abyss: but you, see this grace

ordained for you by God. Always ground yourself in yourself, and

see your worth: and to esteem the gifts of God. the more you humble yourself, the

more honor you will receive. Do not be pleased with yourself, but be pleased

with yourself in the Lord, and be a good guardian of these gifts

which are given to you. O heavenly gifts, which are so

great that they make the soul which is humble take

great leaps. When she is content in holy

poverty, then she is preserved in that cross which makes her

free: she loves solicitude, she wholly kindles herself with the love

that has inflamed her: she is always consoled in

Him who has made her love-captive. O soul, love your Lord,

and love Him perfectly: love His gifts, which He

gives you with your consent. He makes you to be heavenly, and removes from you

all affections: therefore be diligent, since God

has opened your mind. This abyss of love, which does such great things

for you, makes you an instrument for souls who seek you out

and follow you: tell them therefore to govern themselves well

and lead themselves to devotion, and to find themselves content

with those things which the Lord has disposed. This glorious

Mother is always interceding for you, and is your advocate

before Almighty God, who is the supreme root

that can make you content. Let them trust in Him, because

He will give you rest. The aforesaid vision occurred in the aforesaid year and month,

^a on the feast of the Apostles Peter and Paul.

^a The twenty-ninth of June.

VISION LVII.

[140] On another occasion, when this one devoted to God

had received in the often-mentioned chapel the most holy

Sacrament of the Body of Christ, She receives the infant Christ in her arms, she was rapt in an immobile

ecstasy, and afterwards into a mobile ecstasy, and saw

the Son of God at an infant age placed in the lap of His mother.

This Blessed one, standing thus in ecstasy, spoke,

most earnestly beseeching the Mother of God to

lend her her Son. Her spiritual Father

heard this speech together with the aforesaid Rita. The heavenly

Queen said to this Blessed one: You will not be able to

sustain Him on account of the immense weight of Him. She

replied: Queen of heaven, do not worry: because He Himself

will hold and carry Himself. And so in the arms of this Blessed one

the Queen of heaven placed her Son: and this handmaid of Christ

with joy sang praises to God, holding the Son of God

tightly in her arms; which praises were not

then written down because of the illness of her spiritual Father.

The aforesaid vision occurred in the year ^a 1434, on the Nativity

of the Lord.

^a That is, in the year 1434 beginning according to the usage of the Church, as was said above; otherwise in the year 1433 ending.

VISION LVIII

[141] The handmaid of Christ, standing the following night in her room

in holy exercise as was her custom,

rapt in ecstasy, saw in the spirit the solemnity that was held

in the glorious fatherland for the blessed Apostle and Evangelist

John. And the said Apostle in human form presented

to this Blessed one a ^a handful of roses quite beautiful:

in which there were twenty roses, of which five were white,

five red, St. John the Evangelist gives her a bouquet of Roses: and another five of the same ^b kind white

and red, and beneath all these roses were five

violets. Then the Apostle said to this Blessed one: Give

all these flowers to this Archangel: for he will distribute them

as is fitting. When this was done, the glorious Archangel

held in his hand a beautiful gift, which indeed

gave forth from itself a wondrous fragrance of odor: from which

this handmaid of Christ received much joy and consolation.

Then the holy Apostle told her that the first five

white roses signified purity with cleanness;

the five red roses, the second ones, denoted

burning charity; the Saracen roses, red their significance. and white,

denoted the preparation of the heart with the will

inflamed in the love of God. And he further said to her: Just as

these Saracen roses are closed below and open

and whole above, so must the heart of man

be closed to lower and worldly things; but open and

receptive to higher and heavenly things. By the violets

was denoted humility with faith. From all these

virtues proceeded true and holy obedience,

which renders to the most high Lord a most sweet odor.

The aforesaid vision occurred in the aforesaid year and the above-mentioned month,

on the day of Saint John the Evangelist.

^a In Italian one would say una mano, that is, as much as the hand can hold: a handful, a fistful.

^b As is said below, Saracen—five

namely white and five red: which word, lacking here in

the copy and found below, we have restored. Moreover, I think those called Saracen here

are the ones which the Garden of Eichstätt in the Spring section calls Damascus roses, handful. Saracen Roses. and which, on account of the singular excellence of their scent, the Academicians say are called musk roses by the Germans: concerning this bouquet of flowers, mention seems to be made again in Vision LXI.

VISION LIX

[142] At another time, after the servant of God in the said

chapel received the most holy Sacrament

of Christ's body, she was rapt in ecstasy, and made great

joy, for she had in her arms the Son of God and

the Virgin at an infant age, and standing thus in ecstasy

she said to her spiritual Father: The blessed Apostle Paul

says, St. Paul teaches the laws and fruits of true obedience. that the infinite charity of God manifests itself to you in truth:

you therefore see to it that you understand well, and receive the words

with clarity: for supreme wisdom strengthens itself

with obedience: for pure obedience is not without

wisdom. Divine wisdom always makes obedience

speak, and those things which the spirit says are in truth: for

always true obedience trusts in God, abstains from all its

own things, removes from itself all its affections

and appetites, and nothing else remains to it but to

do the things pleasing to God: nor does it ever disturb itself

nor have displeasure; but with ^a pleasure it always

looks to God alone; it receives all ways and means

which it can receive, as much through humility as

through harshness. Nor let it be hasty in the things it must

do, nor let it have distaste or tedium: when the yoke

is placed upon it, let it appear light to it; nor let it have

tenderness for its soul: let it be manly and courageous in the divine

Word, let it remove from itself fear, let the love of God always

be in its sight, let it fear nothing else except the will

of God. Likewise I say, the soul which stands ^b intent upon obedience,

let it always be surrendered in divine wisdom, and always

fear in its conscience lest it be deceived, because that diversity

draws the soul away from truth, and keeps it entangled

in many terrors. This soul, thus dissipated, always

lives in the labor of war, and trusts neither in God nor in

obedience, which is a great gain. Many souls

believe they are obedient, and within in truth they have nothing.

Pay attention to that soul which is off the way

that your conscience has shown you, and it seems to be in

its own will, which it has not totally renounced, but

still retains within: and the soul acquires this when

it despises conscience. Such a soul is proprietorial, for

it receives distinctions of things according to its own will. Will

is one thing, and inspiration another: intention is one thing, and

desire another: examination is one thing, and conscience another,

which retains it more. A pure conscience, which is faithful,

is clean and right and free from its own will: such

and grounded in pure obedience. Therefore blessed is that soul

which has lightly cast itself and surrendered itself in supreme peace, and

embraces that peace. Concerning the manly soul, it would be a long

time to speak, but everything, and whatever would need to be said,

is in that ^c manner which is ^d patient with Jesus Christ—

it does great deeds, because it stands burning in His love.

Infinite charity wholly fills the soul and in its subtlety

has built spiritual temples, because it has manly

courage in the most high Lord, and is as if dead

in obedience, and united with the Creator Himself. Thus were

those Saints obedient in the supreme Lord, who let

themselves be killed for the sake of His love. The aforesaid

vision occurred in the above-mentioned year, on the first day of the month of January.

^a Perhaps with complacence; for this word in Italian signifies pleasure and delight, Placentia. to be

taken from a pleasing thing: whereas the other signifies the form and

beauty of a pleasing thing, which does not apply here. That the Council

of Sens used the former word, Vossius indicates.

^b An Italian idiom for to aspire to, to strive for something.

^c Perhaps sole alone.

^d In the copy it read: in the last, patient and which we do not grasp: perhaps poverty, affliction, or a similar word was missing.

VISION LX

[143] On another occasion, after receiving the Body

of Christ in the said chapel, the handmaid of Christ

was rapt in an immobile ecstasy, and afterwards brought

into a mobile ecstasy, in which she said: ...

^a to explain the truth, and to inflame us, and to draw us back

through love. That divine love saw the courage of Paul, He declares the light given to St. Paul at his conversion,

which moved him for the honor of God: and

He united Himself with the love that well consented with the courageous

Paul, regarding his intention. His faithful

and right intention, with the desire to please God, moved itself with

fervor, believing it was doing well. The eternal God

joined him with His love, and just as he had been blinded, so

He illuminated him: for God was pleased by his speed, in which

He saw great fruits being produced. Divine goodness swiftly

called him, and suffused his mind with its brightness:

then it made him fall, and sent him into trial:

it saw a new fortitude, by which he stood firmer,

and heavenly charity opened itself in effect so as to rejoice in him.

After he was cleansed, and the trial was made of him,

He sent him into new teaching: He drew him away

from himself, and transformed him in His supreme

good, so that he might see the mysteries of God, which are the very truth of God:

for holding him in His sight, He showed him

the truth in the brightness of His secret; and placed him in

the great abyss, to show the heavenly life in His

clear mirror: and when he comprehended the countenance of the Lord,

he was so fully intent that he could not

tell us except that which remained over for him. The divine

brightness itself saw the ordering of its love, which was

manifested to him. The secret truth, which the supreme good showed

him, is infinite. Paul himself was not in himself, but

was rapt, and the knowledge of the good and the reprobate granted to him in his rapture. and there was shown to him every rule of created

things, and he saw souls ordered in the charity of God,

and others disordered and lost in the sight of God. God

Himself did whatever needed to be done to bring back those souls

which Saint Paul himself saw were lost: and

because the goodness of God creates all souls for the purpose

of the Savior, that they might rejoice in so great a good; therefore it was so

ordained by Him that each soul should be placed in its own

freedom. But foreseeing the malice of those who would come

to perdition, therefore He gave them the knowledge

of evil and good. And for this reason this almighty God

places His grace in the minds of good souls,

so that they may be learned and ordered in virtue, and each one may tend

toward the glory of good souls, so that they may always rejoice

in the goods of God Himself. And those souls that refuse to do this

work toward their own double destruction in the end:

for justice and mercy always stand together. The

aforesaid vision occurred in the aforesaid year and month, on the day ^b of the conversion

of Saint Paul.

^a Some lines, or at least some words, seem to be missing.

^b The twenty-fifth of January.

VISION LXI

[144] At another time, the handmaid of God being in

her house, occupied with holy meditations, [A bouquet of flowers is offered by the Angel to Christ being presented in the Temple.]

rapt in ecstasy, she saw the heavenly Queen presenting and offering her Son and

the Son of God upon the Altar in the temple:

and that incarnate Word at an infant age stood upright

by itself without support, whom afterwards

His most holy Mother adored. The aforesaid Archangel

presented to the Lord a certain handful of roses and violets, which

he held in his hand (from which this Blessed one had a great fragrance

of odor). The Lord,

holding that handful of roses and violets in His hand,

the roses and violets turned themselves into precious stones

of various colors. But this one devoted to God no longer saw

that gift in the hand of the Archangel. The aforesaid

vision occurred in the aforesaid year, in the month of February,

on the feast of the Purification.

VISION LXII

[145] On another occasion, this one beloved of God, after

receiving in the often-mentioned chapel from her spiritual Father

the most holy Sacrament of the Body of Christ,

was rapt in an immobile ecstasy and afterwards

and spoke thus: The supreme Almighty God and His

sweetest Mother, standing in the sight of her Son, with the

Apostle Paul and John the Evangelist, She is taught to follow the guidance of obedience, who was found at

this most excellent feast, and Saint Benedict, the servant of God,

on behalf of the same supreme God says that faith is necessary

for man, because it leads the soul into charity:

it allows itself to be led without any appearance, nor is it contrary

to charity, toward which the soul inclines itself with effect, so that

in God alone may be its gaze. This is the form of faith

which always governs itself thus. True obedience exists for the sake of

charity: it is necessary that it remove from itself every

affection, and know itself to be a pilgrim as it is, and

withdraw itself and its thoughts from the bodily senses,

when it offers the whole understanding of its soul in the sight

of God. Likewise let it remove all carnal affections,

nor let it receive any thing through proprietorship, but always

let it remain in charity, so that neither pleasing nor displeasing anyone

may be able to change it. Of these words, willing and not willing,

let it appropriate none to itself, and always converse with a firm

intention with the supreme God, and thus it will become heavenly.

The Apostle Paul says that you should receive his example,

for he thus came to perfection, and thus

remained more glorious, and freed himself from bodily senses,

which he truly held in hatred, and desired

to be dissolved and to be with Christ. The same blessed Paul says

that the soul should always be victorious, and in obedience be

gracious, and always manly and courageous. Likewise Saint

Benedict says that it greatly pleases God when

the soul is manly and makes its journey in the manner of God Himself, ^a

it proceeds gently, but quickly ^b reaches the goal: it removes from itself all

fear, to trust in being led by God, nor does it have care for its own person, but in all things

conforms itself to the divine will: and the supreme

Deity, which is truthful, leads the soul in truth: and He

who created it knows its needs and necessities.

But since the pilgrim soul has a guide who will

lead it, let it have no care where it goes: but let it walk rightly

by the right way: let it strip itself naked, and it will travel lightly:

let it carry nothing in its will, and impediments will be far from it,

nor will there be anyone who wishes to impede it. When

the soul is on the journey, let it always be prudent, and let it remove harmful

causes from itself, and become burning in the charity

of God, and care nothing about change. Since whatever

it can do, it will find itself in charity and truth.

[146] Let it hold all defects in hatred and be discreet,

and remove sins for the honor of God, to be filially disposed toward Him, and not intermingle

its own will, but love God with a perfect mind, and

always adapt itself to filial love. For a good son

is always reverent, and takes care not to displease his father:

he is always prepared, and adapts himself to obey

the secrets of his father, and continually strives and fights, so that

he may please his father: and he will expose himself to death to serve him: but

divine wisdom always guards him in its secrets.

When a father sees that his son is faithful, in every

danger he disposes his own person fearing nothing,

and whatever he earns he deposits for him: how much more

does the Lord Jesus Christ, who paid so great a price

for us, and stripped Himself and poured out His blood

for us? Nothing else pleases Him, when

the soul must serve Him, than if it gives its whole self to Him.

Now see how ^c wretched is the soul that follows

its appetite, and loses much good: therefore let it always

be zealous in divine love, and let its gaze be above all the heavens,

and let it always be surrendered to the good pleasure

of God, so that it may be illuminated in His truth. Nor even concerning those things

which you hear, let there be any care for you, not to care about external things. but become blind and deaf:

because you will not receive tedium, rather you will have joy and gladness,

if you will be drawn away from your weakness. Do not become weaker

than you are; but receive fortitude from Him in whom is

whatever you hear and see: and whatever comes upon you, accept it

through charity, and do not murmur, nor judge falsely,

nor have suspicion: but always wish to do good works.

Woe to those souls who murmur at those things which are done, and

speak evil: because they deprive themselves of the glory of Paradise: yet

the supreme God ^d sustains those souls, so that they may know the truth;

the supreme God Himself does not show them His judgment:

but if at last they remain obstinate, it will redound upon their

heads. The aforesaid vision occurred in the aforesaid

year, in the month ^e of May, on the holy day of Pentecost.

^a That is, gently and modestly; in Italian, piano.

^b That is, it reaches the destination to which it was going: for thus the Italians use the verb giungere to arrive.

^c Wretched, depraved: as has been said elsewhere.

^d That is, sustains: but this too has been said elsewhere.

^e On the sixteenth, since Easter had been the twenty-eighth of March.

VISION LXIII.

[147] The humble handmaid of Christ, while on another occasion she remained

in sacred meditations at nighttime

in her room, rapt in ecstasy, saw in a beatific vision

and although this Blessed one united herself with the divine good pleasure, as

she always did; nevertheless, moved by charity for her neighbors,

and especially grieving for the perdition of souls, she was exceedingly

anxious. The following night, having gained victory over certain

troubles inflicted on her by diabolical suggestion,

by the working of divine grace, likewise rapt in ecstasy, she saw

the heavenly Queen and the glorious Magdalene, and Saint

Benedict with the most blessed Princes of the earth,

Peter and Paul, and with John the Baptist, and the glorious

Martyrs Stephen and Lawrence. Then the heavenly

Queen said to her servant words which the Apostle Paul

wrote on a certain document, the Advocate of sinners herself

dictating: O soul, provide for yourself in future matters: for

the Lord does this so that you may foreknow; Let not

faith fail you: through this you will lose nothing in loving Him. Look in

the mirror of heavenly brightness, and you will see love, the governor

of all things. Do not worry about things to be done by you,

because you abide in that light which wholly sustains you. O precious

soul, whom God sustains by Himself, see to it that your

will always be in the will of God, because the will of God is wholly

set upon the love of souls, and she is admonished not to be troubled by it. who dispose themselves and gather themselves

in His inflamed love: but after

its work is presented before the mirror of God, then

it hides itself and stores itself in the supreme God, like John,

who rested on the breast of God. And you, O soul, since

you are thus stored away, have charity for those who have no

rest and are ungrateful for graces, and do not know

how to grasp the good, but rather contempt; and they place themselves in

war and dissension; and when they have time, they do not know

how to use it. The Mother of God is moved to mercy,

and restrains her Son, and says that you should submit yourselves

to humility, and have devotion, and exercise charity: Exercises of piety to avert that ruin,

if perhaps the ruin which is soon to come might be averted:

and adopt this manner, that you give yourselves to prayers,

and tell whatever religious Order that is living in devotion

as much as you can comprehend, and let each woman and each man

dispose himself for Confession and penance, and

move to celebrate Jesus, as is ordered below:

after these things let them make litanies in the manner of a procession,

each one in his own Church with devotion, and let each one

tremble at the ordained justice, and let them remove themselves

with charity, and respond to the love of God, so that they may beseech

the Lord Himself to send mercy, to

remove so great a fraud as is in creatures.

[148] And the glorious Magdalene wrote in the aforesaid document:

The heavenly Queen says: this ruin which has been prepared

by divine Wisdom, and which proceeded from it as ordained

through freedom, proceeding from free will, was given

to the demons, but is held back by God Himself from infinite love

which He has and has had for souls. But those souls

have been induced by a certain poisonous proprietorship, proceeding from

envy, which is expected from the ruin: and therefore move yourselves

through the zeal of charity, and the order of Masses prescribed for the same purpose, and help souls, if you can place them

in peace. The first Mass should be of the Holy Trinity,

the second of the Annunciation, another of the Nativity of Christ: in

which the Lord should be prayed to remove the darkness

and bring in the truth of light: another should be of the holy

^a Baptism, by which the Son of God Himself may remove the formerly

dark defect, and thus may deign to remove our mind

from every dissimulated thing. Another should be of the ^b nuptials

of the wedding feast, in which He openly showed a miracle:

another should be of the ^c Apparition, when the Lord

led the Magi to the manger; another should be of holy

Thursday, on which the Lord consecrated Himself for

the necessity of human salvation: another should be of the Resurrection

of Christ; another should be when, after His Resurrection,

He first appeared to His Mother saying, ^d Hail, holy

parent, with the splendor of divine charity, which consoled

the heavenly Queen herself, so that He may thus deign to appear

to us and remove us from this ruin; another

Mass should be of the Ascension, when the disciples were

gathered in union, and the Lord left them His

peace and charity, so that His kindness may put peace

and union in you in these tribulations: another

Mass should be of the Holy Spirit, who may deign to inflame

the souls that stand in darkness: another Mass is of the Nativity

of the heavenly Queen, so that she may be the restorer, that the human

race may not be cast down and struck by the enemy of the human race:

another Mass should be of the offering of the Son of God in the temple

on the day of the Purification: another Mass is of the Assumption of the same

Virgin, in which the Mother of God herself was crowned

Queen of heaven, so that she may thus deign to provide for souls

that lie in the bilge of sins: and another

Mass is of the Archangel Michael, so that he, through divine power,

may be the defender of souls that stand in the miseries of darkness:

another Mass should be of John the Baptist: another Mass

should be of the holy Apostles Peter and Paul: and another

Mass should be of Saints Stephen and Lawrence: and another

Mass should be in honor of that Mary Magdalene most burning

in the love of God. O you who have heard and understood this

theme, which is a singular remedy prescribed by the heavenly Queen

for removing this great danger, written down by the Confessor.

stand in silence and in holy devotion: have

the substance of faith with you, which is piety, which

firmly hopes in the Lord: in those things which the high

Queen has commanded you, be obedient, and have courage,

and receive the powers of heaven, and do not cast yourselves

into all the things that intervene. And after the Apostle Paul put an end

to the writing, he placed the aforesaid document in

the hands of the Angel, who was familiar to this Blessed one: and as

this Blessed one read the aforesaid document, so

her spiritual Father wrote, and on the document which the Angel

held in his hand, what had been read was erased; which document was three

and a half palms in length, and half

in the month of October. ^e

^a This Mass is read on the Octave of the Epiphany, and the Gospel from John chapter 1.

^b Which is said on the second Sunday after Epiphany: and the Gospel from John 2.

^c That is, of the Epiphany itself: for thus the Greek name is rendered in Latin, and the Gospel is found in Matthew 2.

^d This is

the Mass of Our Lady, such as was customarily celebrated during the Paschal season: to which then,

as at every other time, the Introit begins with these words, which

here are attributed to Christ as greeting His Mother.

^e On the fourteenth,

says our Julius Ursinus in book 5, chapter 13, who also adds

that the remaining religious throughout the City, having been admonished to undertake these offices of appeasing the divine

will, neglected the matter: wherefore, he says, St. Frances sends her Confessor to the Pope

on the twenty-ninth of November of the same year, she who had been rapt in another ecstasy told her Confessor:

that St. Paul had commanded her, that since others had shown themselves unworthy

of contributing anything to ending the calamities in which Italy

was enveloped: she at least with her daughters should not cease to offer her prayers to

appease the divine majesty. To her Confessor

she said in the name of the same holy Apostle: that taking courage he should bravely

endure whatever he had heard was to happen: and that he should look with pure affection

upon the reward that was prepared for him by God, and from that consideration

should take new strength to carry out whatever was divinely enjoined upon him:

for this is the most certain mark of a true lover, never to withdraw from what

pleases the beloved. The Blessed one said these things wishing to persuade

her Confessor to betake himself to Pisa, to the Pontiff who was then residing there

residing there: so that he by his authority might order to be done in Rome what those who had been asked

had been unwilling to do voluntarily. That he indeed went and did so, emboldened by the second vision, at Pisa, not at Bologna, residing in the year 1434 what

he had refused to do after the first, Anguillara asserts: and that he was kindly

received and heard, and persuaded the Pontiff of what the Saint wished: and that this

is what St. Antoninus affirms in his history, that Pope Eugenius pacified

the Italian tumults by sacrifices and prayers offered through many religious.

We have not found where St. Antoninus says this, yet we readily believe it to be true:

but not that she met the Pontiff at Bologna, as that author says,

which city was then still in rebellion, adhering to the Duke of Milan, as is clear from

the same St. Antoninus, title 22, chapter 10, §2: and which did not return to

obedience before the year 1436, when a concordat was made, and the Pontiff

transferred the Curia there, as the same teaches in the same chapter, §7.

VISION LXIV

[149] On another occasion, [She explains how in ecstasy she can hear and respond at the command of obedience.] after Blessed Frances

received the most holy Sacrament in the said chapel,

while she was in a mobile ecstasy, her spiritual Father,

for his own information, questioned her under obedience,

to manifest to him her manner of speaking

when she was in such a state. She humbly answered him

saying: that when the spiritual Father himself imposed something

upon her by the power of holy obedience, such as that she should

speak, walk or sit, rise or

be still, she, being outside her bodily senses,

did not hear such obedience, nor did she even feel

blows or scourges, if they had been given to her: but by the divine

will so working, her spirit, being obedient, responded

to the intention of the spirit of obedience, and she said such things while being

in ecstasy: but after she returned to her

natural sense, she did not know what had been said or done to her,

nor the manners she had used, nor the words

she had spoken, although she sometimes found herself afflicted

on account of the tests that were made of her by those present

while she was in such a state. And this vision occurred in the year of the Lord

1435, on the holy day ^a of the Resurrection of the Lord.

^a The twenty-seventh of April.

VISION LXV

[150] Likewise in the same year and day, the Lord wishing

to satisfy the desires of the spiritual Father of this Blessed one,

who greatly desired and wondered about such

and respond to commands given to her, and that she did

not feel the twisting and pinching of her hands. And

therefore after she received the Sacrament that day in the said

chapel, while in ecstasy, she said on behalf of the Apostle Paul:

The heavenly truth has made a change in this human body,

and it can no longer help itself, and all the senses

have been taken from it by the heavenly command: so great is the abyss

of ardor in that comprehension which the spirit

would wish to make: the human sense within is ruptured because it

is not sufficient to bear so great a labor: so difficult is

that comprehension which humanity inflicts on the spirit

when the spirit is carried in heavenly and divine things; and

all the instruments which humanity has are in such a manner

extinguished, as if it were alienated: for no name can be

given to such an elevation. If it were said that those

who are thus elevated are sleeping; then it would follow that they were

burdened, if when they were awakened they would be vigilant. ^a

Why then do they not speak in that intellectual comprehension

in which there is such ardor? Because standing thus,

it makes itself to be so tightly bound that they cannot go forth: she cannot speak except what is permitted.

and therefore they do not speak, except those things which are granted to them,

and they are so strongly bound that the human sense,

when it thus suffers torments (for all the bodily senses

stand gathered back into the spirit itself) is feeling nothing.

From such a union the body becomes light in its change:

it keeps the sense of bodily sight in such a state, standing wakeful,

lest it be said to be sleeping: and therefore divine Wisdom

so dispenses, lest some believe her to be sleeping and

despise her words. Likewise the blessed Apostle says to you,

O Priest, that you should not care about honor or shame: but

see to it that the Truth be known: for such a secret has been manifested

to you, that in present and future times

those who are established in truth will most eagerly desire

to know it. Likewise he says that you should receive the manliness

and vigor of divine Truth, and remove yourself from the coldness

of your judgment, and have your soul in that warmth which

gives vigor in the truth of God: for when the truth

is seen, the spirit is given to understand that truth itself,

and understanding it, places in it all its love

and follows it: because it is the foundation

of all virtues: and then the spirit discerns all doubts

which surround it.

^a There was added in the copy the human understanding would give, which we do not see where it tends.

VISION LXVI.

[151] Another Angel from the fourth choir is given to her: After this handmaid of God went to the house of her

daughters in Christ after the death of her husband,

to remain with them; it happened that in the year of the Lord 1436,

on the solemnity of the feast ^a of St. Benedict, the most kind

Lord, the bestower of all graces, magnifying

His handmaid more wondrously than usual, granted her

another Angel of the fourth choir, namely one of

the Powers; this Angel was granted to her in

human form, as was said above about the other Angel,

but more splendid: and his garment was a Dalmatic more beautiful

than the tunicle of the other Angel. This Angel more wondrously

and more powerfully protected the handmaid of God from the oppressions

of malignant spirits than the first Angel:

for the first one, by a motion of his head and by the action of his radiant

hair, put them to flight; but this second one, in the defense

of the Blessed one, put the demons to flight merely by his courageous look

upon them. And those malignant spirits were more terrified

when they saw him than at the sight of the other

Angel. in what garb and with what effect this one appeared. And this second Angel held in his left hand

three golden little branches in the manner of those little branches

of the palm, on which dates hang; which

little branches signified holy correction:

and on those little branches were certain cocoons similar to those

from which ^b silk thread is made; from which

cocoons the Angel made certain skeins, which

he held on his neck: and with his right hand he made balls

of those skeins, and continuously performed the said

work.

^a The twenty-first of March.

^b The Spanish call it seda, the French soie, the Germans Seide—the labor of silkworms: Silk. from

this perhaps the name among the Romans and Latins was derived, because after the first

twisting, in the rough color of the threads and nearly the hardness, it

has the likeness of pig bristles.

VISION LXVII.

[152] A letter dictated by St. Paul to her, On one occasion, when the spiritual Father of this servant

of God visited her and asked if she felt anything

new, this Blessed one told him that the glorious

Angel held in his hand a certain ^a letter ordered

and written by Saint Paul, and this Blessed one,

reading the aforesaid letter, said: O soul beloved by Me,

who have governed yourself so well in the faith given to you by Me,

and have so increased it and well preserved it

and placed it in the perfection of a precious stone, you have received

the form of the most beautiful purity in My truth, which

corresponds to the intention of divine charity. O soul, from eternity

I have had the intention, and through love I was

moved from My very depths, so that I might have you according to My will: therefore see to it

that you stand firm and hoping in the love which I have always

had for you, so that you might be in My keeping. Receive charity, which

may always hold your mind, so that no other business

may impede you on your way. Soul, feel well in what

I have delighted you: place justice in the midst, to which My

hand has gathered you: receive My vigor, with which

you will have fortitude: for I give you great favor.

Be strong and courageous, and let your heart be with Me: I shall be with you

in every matter, and I shall always give rest: be

always forewarned so that you cannot be deceived, and in the things to be done

by you exercise temperance. See to it that you be without measure

in My conversation: for My practice gives

such signs of love: it wholly liquefies the soul when

it feels My love; it makes it familiar, and

sensitive in My secrets, and this is the sign of that soul

which responds to truth, because it melts like wax.

Soul, since you have been led to this, to understand

My secrets, never make yourself secure until

you submit yourself to Me. It pleases Me well that you have

been made capable of obedience: see to it that you be prompt and courageous,

if you wish to be victorious: persevere in My good pleasures,

and you will find precious things: your hands will be innocent,

and your heart most pure and submissive to obedience

and full of love: you will remove yourself from every vapor,

nor will you receive any infection: you will be light and full of

ardor. Soul, inflame yourself with My love, and your

journey will be easy, and you will be able lightly to ascend the mountain and

present yourself to the true God. Ps. 23:3 This is the ascent of the Prophet

in his meaning, when he says: Who shall ascend the mountain of the Lord?

You shall ascend by My love. Soul, who are beloved by Me,

always consent to My good pleasures and always

be pure and clean, so that I may rest in you: for My

joy and My rest is always to find you resting

in Me. Let your great zeal always be established with

the intention of pleasing Me: be firm and stable, and you will comprehend

My will: make your mind quiet,

and be firm in My will: confirm yourself with

My peace, and your mind will always be clear and your understanding

will be transformed; you will store My things well, and

will always keep yourself united with Me; you will lose the act of virtue,

because you will not work your own will: thence

you will take only the ardor going out from the flame, and therefore you will

find yourself without a heart, because it will always stand with Me.

Soul, since you render yourself to Me, it is a sign that you wish to

have Me again; therefore govern yourself in a heavenly manner, read before the Confessor. and let your conversation

always be found in My intentions. Blessed

soul, see to it that you well understand this sacred letter

which has been sent to you; you must be well united with precious

obedience, which makes you worthy of such heavenly grace.

And when this servant of God read the aforesaid letter in the presence of

her spiritual Father, everything that had been read

in it was erased from the document which the aforesaid Angel

held in his hand. The aforesaid vision occurred in the year

of the Lord 1436, in the month of November.

^a Thus the Italians and French say in the singular what the Latins say in the plural: litteras letters or epistolam epistle.

VISION LXVIII.

[153] Returning home from the church of St. Paul, she perseveres in ecstasy. When on one occasion the handmaid of Christ wished to visit the Church

of St. Paul on the vigil of the Conversion of the same,

she took with her several of her ^a daughters in Christ.

And while she stood kneeling before the main altar and poured forth prayers

to God, she was rapt in ecstasy for a great ^b space

of time. Her daughters in Christ were distressed

because night was coming, and they did not know what

they should do: for they did not dare to remove this Blessed

Mother from her visions. But the most kind

Lord, as He was accustomed to help this Blessed one in similar cases,

caused it to be said by a voice to the spirit of this Blessed one

to return to the House ^c by the power of obedience:

and she ^d quickly rose, with her arms held over her breast in the manner

of a Cross, and her eyes raised to heaven, not speaking

but walking most directly on her own feet all the way to the Cross

which is placed in the middle of the road in memory of the consecration

of that Church, coming all the while in ecstasy, and she walked so steadily

that her feet were placed only in a straight line:

nor was it surprising that she walked straight, whom divine grace

was leading. ^e The aforesaid vision occurred in the year of the Lord

1437, in the month of January, on the vigil of the Conversion

of Saint Paul.

^a Agnes, Catherine, Jacobilla, Augustine, Perna, says Anguillara, book 5, chapter 10.

^b From the morning time, says the same, until the hour of Compline.

^c She responded, as is found in the same source: God the Father Almighty, since it so pleases You, let Your will be done.

^d This is an Italianism; the Latins would say cito quickly: the French also use Prêt, meaning prompt and prepared.

^e It is added in the aforesaid passage:

When she had returned to her senses, she asked in amazement where she was

and what hour it was: to whom one of her younger daughters, Catherine Guidolini

by name, said: We are returning from St. Paul, Mother, and we are near

the gates of the City, and night is already falling. Then she said: May God forgive you; why did you not

call me sooner? And so, because of the customary weakness after such raptures,

leaning on the arms of her daughters, she continued to return home,

shining with such brightness of countenance that they could not fix their eyes

upon her.

VISION LXIX.

[154] Almighty God, wishing to extend His graces

in this Blessed one, willed that the second

Angel should change his ^a handiwork, which he first made

of skeins and balls, Her second Angel sets up his looms: and he prepared a warping frame

for solemnly warping a cloth, and said to this Blessed one:

I wish to begin and warp one cloth of a hundred threads,

and I shall make another ^b of sixty and another of thirty

threads. And the voice of the Angel speaking to this Blessed one

was most sweet, and it seemed to this Blessed one that it came from

far-off places. In that warping frame, which the

Angel was warping, certain dogs ^c and cats were impeding

the order of the threads of that cloth, by which was denoted

contrariety. On account of this, the Angel showed

himself to have labor and tedium: but although he thus showed it,

he could nevertheless have no tedium; because an Angel

does not suffer. And when the handmaid of Christ would give some

general correction to her daughters in Christ, whether

all or some were present, during that

time this Angel did nothing at the warping frame; but

with an attentive face he stood as a true obedient. Also

when this one beloved of God said her general confession of faults

^d, every ^e evening before she went to rest

(as was always her custom), the aforesaid Angel stood

attentive, ceasing from work at certain of her actions, nor did he do anything in the aforesaid work. Likewise

when the handmaid of Christ said the Office of the seven Canonical

Hours, whether by day or by night, the aforesaid

Angel stood wholly transformed in the praises of God:

during which time an inconceivable splendor could be seen

above the head of the said Angel in the manner of a column

ascending all the way to heaven, and this lasted as long

as this servant of God said the Office of the seven

Canonical Hours. The glorious Angel also had,

while this Blessed one said the Office, his eyes fixed

on heaven. Also this second Angel was for this Blessed one

as a kind of mirror, and more useful to her than the first Angel. in which she comprehended more fully and

more perfectly things present and future than

in that Angel of whom mention was made above: and likewise

other benefits shown to this handmaid of Christ were

broader and more perfect given to her in this Angel than

in the first: although this servant of Christ could in no way

look upon that glorious Angel: for his splendor

was brighter than the splendor of the first Angel, to such an extent

that the eye of the sun appeared to this Blessed one as a kind of

dark cloud in comparison with the brightness of the said Angel. Moreover,

such exercise of the aforesaid glorious Angel occurred in the year

1439, on the day of the Assumption of the Glorious Virgin.

^a handiwork. That is, work or labor, from which the word is derived: the Italians now more commonly say lavoro.

^b These words, missing in the copy, are restored from the first vision, to which this vision is prematurely appended at the end.

^c By

way of a proverb in the matter of weaving, this is taken for the tangles of threads clinging to

each other and as if biting one another, which is said of dogs and

cats (the Italians call them Gatti): whence also among

the Germans, by the same simile of dogs and cats, we speak when the conversation

is about a quarrelsome family.

^d Namely by that formula which the Church uses before the sacrifice of the Mass, and also at Prime and Compline, the Confiteor Deo: culpa fault, however, by a usage received among religious persons, is said for the confession of faults.

^e That is, every evening, according to the very well-known idiom of the vernacular languages.

VISION LXX.

[155] At another time, on the day of the Nativity of the Lord,

when the handmaid of God had received the holy Sacrament

of the Body of Christ in the house of the Congregation

of Sisters, Having received the infant Jesus in her arms, and after the aforesaid Communion had been

rapt in ecstasy, and had seen the heavenly Queen holding the Son

of God in her arms; to this Blessed servant, who was yearning

and asking with all her might that the Mother of God

grant that her Son be given to her to hold in her arms, the Mother of God

replied that she would grant this at another time. On the following

day, when this one beloved of God had gone to the church

of Saint Lawrence outside the walls, for the purpose of visiting the body

of Saint Stephen, and had taken with her some of her

daughters in Christ; and when on the return from the said church

she came for the sake of devotion through the church of Saint John

Lateran, and stood kneeling before the main altar,

she was rapt in ecstasy: and there she had the Son of God at

an infant age in her arms. And the divine power promptly

made her rise, and thus continuing in ecstasy, she came

all the way to the church of Santa Maria Nova, she carries him as far as the basilica of Santa Maria Nova. holding

the child Jesus in her arms, in the manner that mothers are accustomed

to hold their little children; walking most directly and

smoothly, better than if she had been in her natural sense, even though

she was always in ecstasy. And after she entered the said

church, she was there for some space of time,

saying certain words and making certain signs,

which are not recorded here: ^a after these things were done, she returned

to the house of her dwelling, always in ecstasy, though with her arms

not positioned as before. And this vision occurred in the year

of the Lord ^b 1440, on the day of Saint Stephen.

^a They are however recorded in the Italian text, which Anguillara used and writes thus in book 5, chapter 14: She told her companions, She hands the child Jesus to Fr. Hippolytus. to

call Fr. Hippolytus, then the Prior of that monastery; and

meanwhile she stood before the iron grille placed under the choir before the principal

altar. He came and opened the grille, and she, proceeding

to the altar, told him that on the preceding day it had been promised to her that

she would receive in her arms that infant, her Lord, to carry;

and that she now wished to set Him down in that temple: and at the same time she stretched her arms toward

Hippolytus, as if to hand over the infant, thus saying: See that you restore Him to me when God

wills: and so with joined hands she remained in ecstasy. Moreover,

Hippolytus had frequently asked her, while she was still living in her husband's house, to be

admitted by her as a spiritual son: and she receives him as her son. which

she had always refused out of true humility, saying it was not fitting that a

religious man should call a sinner his mother, such as she was: but then,

when he again petitioned for the same favor, she responded: Now I accept you as father,

as brother, as son: and having said this, she returned home, persevering in the same ecstasy.

^b Which by our reckoning was still numbered 1439, but nearly elapsed, as was said elsewhere.

VISION LXXI.

[156] When on one occasion the handmaid of Christ stood in

her cell and in her natural senses during the day, The damnation of a simoniacal cleric is revealed to her,

Almighty God revealed to her a certain work of His justice:

and so there was shown to her a certain cleric existing

in the article of death, constituted in great dignity,

and this Blessed one saw with her bodily eyes the said

cleric wounded with many wounds and horribly

stinking. And standing stupefied and amazed at such a vision,

doubting lest it be an illusion or diabolical suggestion,

because she did not fully recognize the said cleric,

such a one, who has damned himself, by simoniactally conducting himself for the sake

of temporal ecclesiastical honors: and therefore from him is taken away

the time of bodily life, because there was granted to him

time of spiritual life, so that he might help himself: and he was unwilling

to understand during his illness the recall made to him,

delaying his confession until the last moment,

and he allowed himself to be betrayed by the infection of his self-love,

because he was unwilling to die. ^a And a certain priest came to him,

to whom the sick man spoke about his simony, on account of penance delayed to the last moment. but not in

Confession: the aforesaid priest, however, led by pusillanimity

and fear of the relatives of the sick man,

left him without Confession and without good disposition. The sick

man therefore remained in that damnation, and dying,

was judged to eternal punishments, as was afterwards

shown to this Blessed one: whose name and time are kept silent

for the better part. Praise be to the Lord, whose judgment

must always be feared.

^a Anguillara, relating these things in book 5, chapter 15, adds:

The Saint, astonished, and going out from her chamber, narrated all these things to Agnes, her daughter and companion: and wishing out of charity to visit the sick man, if perhaps she might be able to help him, she took the aforesaid Agnes as a companion: and she found him thus in his bed, as he had been shown to her in the vision; but in no way fit for help or counsel: therefore she returned, dismayed in spirit: and having completed her prayer in her chamber, she told Agnes that this lord was to be buried in hell.

VISION LXXII.

[157] Rapt in ecstasy, she is bidden to go and adore the sacred Host. On another occasion, God, wishing through His handmaid

to show with how great reverence the faithful

ought to stand at hearing Mass, one

morning after this one devoted to God in the said chapel received

the most holy Sacrament, at the main altar, while

it was being elevated in the church of Santa Maria in Trastevere,

the spiritual Father of this servant of God, while she was in

that by the power of holy obedience

she should go to see the most holy Sacrament, and stand there

as long as the Lord would permit. O admirable

divine permission! When these words were finished, the handmaid of Christ,

being in ecstasy, with joined hands began to walk,

then knelt near the entrance of the said chapel,

from which place the main altar of the aforesaid

church can scarcely be seen: and there she remained kneeling until the priest

gave the sermon; afterwards she rose and returned

to the place where she had previously stood, which to all who saw it

was a cause of great wonder.

VISION LXXIII.

[158] Likewise on one occasion, when after receiving

the most holy Sacrament, the servant of Christ in the said

chapel had been rapt in an immobile ecstasy, [There is declared to her by a heavenly voice the love and benefits of Christ toward the human race.] a certain

most sweet voice from heaven said to her: I am that love

which gives life to you all, which sustains and governs

the human race. I am that Word

which took flesh for you, and for nine months

enclosed Myself in the Virginal womb, and from there, having

taken human flesh, I lived in the world, and endured injuries and very

many punishments for you; and yet from My Father

I never departed, but always stood with Him, and observed

obedience to Him, and shed My blood, and

restored you all, and converted My Body and Blood

into food for you, and I did all these things

so that I might renew your souls: which, if they are pure and

receive Me, I give My whole self to them, and govern them

through courageous and firm faith, and fill them with fervent

charity, and make them be transformed through love, in which

the supreme Deity sustains them and makes them taste the goods divinely

given to them. That soul which is truly humble always

is content with every thing that comes to her, nor does she contradict

the will of the Creator, who makes her burn with the fire

of His love and can do nothing else. Having heard these words,

the handmaid of Christ was brought back to a mobile ecstasy, and

she spoke these words, addressing her Spouse: You are He who

defends and sustains me and gives me life; but since

You willed to take flesh for me, and dwelt

with men, and made me feel Your love,

O sweetest Jesus, grant the grace that I may always remain with You

and serve You with a pure mind unceasingly: in Your

precious Blood You have renewed me; if it pleases You, do not make

me depart, since by Your grace You have made

me taste of Your goods. These words her spiritual Father

and the aforesaid Rita heard fully.

VISION LXXIV.

[159] On one occasion, when the handmaid of God was hearing Mass

in the church of Saint Cecilia in the region of Trastevere,

it happened that there was read that lesson, ^a in which

Abraham is commended for his obedience, Having heard the lesson about Abraham, she is rapt in ecstasy, when he wished

to immolate his son. This servant of God, hearing this

with the most intense devotion, was rapt in ecstasy, and

standing thus in the beatific vision, she heard a certain

voice sent down to her from heaven, saying: I am the loving love

who invites love and kindles the heart. The spirit

which is united with Me becomes more fervent and burns with

love, and never finds a place until it possesses

Him who has entered into it: it seeks that fire and is inflamed,

and finds itself growing faint, and always seeking finds

Him who makes it burn: at last if it finds Him,

it wishes to make its dwelling with Him, and to be confirmed with Him,

and nowhere to depart from Him.

^a It is read on Holy Saturday: since in the year 1440, in which the Blessed one died on the ninth of March,

it fell on the twenty-sixth day of that month: it is evident that those

visions which follow, marked with no date, are not later than Vision LXX, which occurred on the feast of St. Stephen, the last one she celebrated in this mortal life. The same is also clear from Vision LXXIX, which

is said to have occurred on the solemnity of Corpus Christi: so that it seems the author

wished to join together those which were entirely about Love speaking with the Blessed one, on account of the similarity of the subject matter, even though others should have been related first.

VISION LXXV.

[160] When on one occasion this one beloved of God

had received the Sacrament of the Body in the said chapel, In rapture she sees the sacred Host turn into a flame. and

had been rapt in an immobile ecstasy for the space of one

hour, and when she had been brought back to her natural sense,

questioned under obedience by her spiritual Father

whether she had had any beatific vision, she answered

that she had seen the most holy Host before

she received it, in the manner of a very great fiery flame

(as often and many times she was accustomed to see when

she received the aforesaid sacred Sacrament) and her

spirit was led to a most high place, in which, being,

she heard a certain most pleasant voice saying to her:

I am that fire which kindles the hearts of those who love Me,

but I do not consume: I lead the one who loves Me to this rest,

and make him remain to hear this sweet

song. The soul, which is capable in its nobility,

would always wish to remain here and never to depart from here:

but I make her stay as long as it pleases Me: and some

soul marvels at the things which I do; and at the noble

gifts which I give to the soul that pleases Me.

VISION LXXVI.

[161] When on a certain night the handmaid of Christ was in her

room dedicated to the most holy meditations, She reveals to the Confessor as

was her custom, a certain heavenly light entered that little room

and wholly illuminated it, and this servant of Christ

was rapt in ecstasy. On the immediately following morning,

because she had been admonished many times by her spiritual Father

under obedience that whatever things had been shown to her by her Spouse

in his absence, she should reveal to him, and although for

this servant of Christ it was an inconceivable labor to reveal

the secrets shown to her to anyone (for she was always most

attentive in holy fear) nevertheless as a daughter of obedience

she thus answered her spiritual Father: that after that first

light, of which mention was made, there came another

more splendid light, from which her spirit was led on high,

and being thus for a great space of time in

an immobile ecstasy in that beatific vision, at the end of that

vision, the Lord, in order to give her leave, said to her with a certain

most sweet voice: I am that love which

was constrained by love, and in Myself I was disposed, how she was roused to constant love of Christ. to

take human flesh. And the eternal Wisdom consecrated

for nine months, yet always accompanied by Angels; from

which I came forth, the Virginity of My Mother being intact, and in all things

I made Myself like you, except without sin. O blessed soul,

think that I have loved you; see to it that you be not ungrateful

for the gifts given to you; dismiss all your own will, and look upon

what I have given you: purify yourself well, and stand embraced

with Me, and do not withdraw from Me. And after she thus stood

in an immobile ecstasy for the space of one hour, brought back

to a mobile ecstasy, she showed herself to be suffering great pain:

for she comprehended that she was being given leave, and that

it was necessary for her to return to the burden of the body. But again

brought back to an immobile ecstasy, she heard the divine

will saying to her: O you who have embraced

Me, and thus hold Me tightly and bound by your love, whence

you receive such great joy; take care not to be ungrateful, and do not

despise Me: think always that I was sold so that I might

redeem you: and therefore, O soul, be always firm in My love,

and persevere even to the end.

VISION LXXVII.

[162] On a certain day, after this one beloved of God received

the most holy Sacrament in the said chapel, [She recognizes the fullness of love flowing forth from the throne of the Holy Trinity.]

she was rapt in an immobile ecstasy, and heard

who rule love, and give you firm faith with

and united to her Spouse: and after she

is united with Him, He invites her to drink: and after

the soul drinks of that love, the mind stands gazing, and

marvels at such abundance, and looks with fixed eyes

to see from where such water comes. She sees three stools in one full

seat, which she cannot see well because of her weakness:

she sees the source of the water, which descends from

one stool, and with the greatest joy sets herself to fishing,

and her joy is such that nothing like it can

be given. Having heard these words, when she was already brought back to

are You doing? You have given me joy, and then take it from me, and

mock me. I pray You, divine charity, look upon Your

mercy: nor does it befit royal Majesty to be miserly,

nor can a greater evil seem possible to me than to come from

riches to poverty: and if You wish that it should be returned to me,

I would call it the greatest sovereignty, that the thing

given to me You would not allow to be taken from me. These

words her spiritual Father and the aforesaid Rita heard.

VISION LXXVIII.

[163] On the following day, after receiving the most precious

Sacrament in the said chapel, the servant of God was

rapt in an immobile ecstasy, God declares to her His love. and having returned to her natural senses,

and being questioned by her spiritual Father under obedience

about the beatific vision, she replied that while she was thus

in ecstasy, she heard a certain divine voice saying to her:

I am a love like one who is love-captive, indeed I am beside Myself,

so greatly do I love the soul that wills Me: I descended

from the heavenly empire to join her to Myself; and I will

lead her, so that she may always remain with Me. But it is fitting for you

that she remove herself and cast away evil habits,

and clothe herself with purity, and be faithful and upright, prudent

and honest, and grounded in humility and in holy

filial fear, which is the sign of the greatest love, and in that

love I wish to submerge her: for it does not befit

Imperial Majesty to dwell in a foul place. And therefore

I wish to recall her, so that she may always be united with Me, and remain

in new pasture with Me for her whole life.

VISION LXXIX

[164] When on one occasion this one devoted to God stood at hearing

the Vespers of the solemnity of Corpus Christi

in the church of Saint Cecilia in the Trastevere region, The love of Christ in the Eucharist.

she was rapt in an immobile ecstasy, and heard a certain

heavenly voice saying to her: I am that love which

answers My spouse who loves Me; love itself has called Me,

and I have given Myself to her; I showed Myself in the Sacrifice, so that

I might be able to console you all. I always go seeking him

whom through his own fault I have lost, that he may return to his

place, where his delight will be, and I shall make him understand

whatever I have done for him. I shall make him humble,

and by My working grace, I shall make him stand under

My banner, and I shall give him such joy that it

could not be estimated. I shall establish him in holy filial

Fear, and with prudence I shall make him converse, and

see to it that he does not allow the gifts given to him to be stolen from him.

VISION LXXX.

[165] When at another time the handmaid of Christ stood in her

room at nighttime, The efficacy of divine love. dedicated to sacred meditations

according to her custom, she was rapt in an immobile ecstasy, and

heard a most sweet voice saying to her: I am

divine Love, who take away the heart of the one who loves Me and fill it

with My grace, and kindle it in My love: I make

him feel and taste sweetness, and I bestow great

exercise, so that he may be unfailing. He would wish to see those things which

he feels in himself, and in those things which he tastes, he would wish to find himself:

I make him burn in the love in which I make him

beside himself, and he knows not in what place he stands. He always thinks

what he must do so that he can order himself to please

Him who has loved him so greatly. He would wish to despise the things

possessed by him, as they are to be despised, and again to despise himself,

so that he may be able to unite himself with Him who has loved him.

VISION LXXXI.

[166] The desire for continual union with the beloved. After on a certain day the servant of Christ received

the most holy Sacrament in the said chapel,

she was rapt in an immobile ecstasy, and heard a certain

divine voice saying to her: I am manly love,

who draw the soul to heavenly visions, and stir up in

her the desire of seeing Him who created her: whom

when she beholds, she does not wish to leave, but always to stand

in His sight, and to gaze upon Him with the Seraphic spirits.

She remains in the desire of seeing the divine

love, and of seeing that beautiful act which takes place in

that covenant: and the spirit made by God wishes to fill itself with the divine

love, which has made all things and was not itself made. There is

the splendor is so great that it fills all the souls existing

there. That love is so fervent, and is a certain

instrument for all who act in their offices

out of the love given to them, which at every hour rouses them to

praise and thank and bless God.

VISION LXXXII.

[167] On another day, when this one beloved of God had received

the most holy Sacrament of the Body

of Christ in the said chapel, she was rapt in ecstasy, St. Mary Magdalene explains the prudent generosity of love. and that Mary

Magdalene most fervent in the love of God said to her: O poor

little soul, retain the graces and gifts given to you, and always

think from whom they proceed, who makes you intoxicated and

transformed in Himself and in His heavenly goods: since

you are already transformed and retained in so many goods,

see to it that you be forewarned, and have good judgment within yourself, to this end

that ingratitude may not assail you, and that ignorance

also may not harm you, which can cast down and make

venomous. Always be forewarned, nor permit yourself to be deceived:

take the example of a man who has enemies: he closes

the doors of his house, moreover he makes a rampart, lest enemies

assail him: then becoming more courageous, armed,

he goes out into the square, and manfully invites his enemies to close

combat, and despises those who are against him.

In the same manner the soul conducts itself which trusts in divine love

and is intoxicated by it.

VISION LXXXIII

[168] On a certain night, while this one most devoted to God

stood in her room dedicated to sacred meditations

according to her custom, [How the one loving God becomes humble through the knowledge of one's own vileness] she was rapt in an immobile ecstasy, and

saw, while existing in a certain beatific vision, certain letters

written, whose text was this: I am the fiery love

who kindle the heart of the one who loves Me, and I restore to him the understanding

with the truth of vision, and he sees of what he has been made,

and understands of how great a price he is: he understands those things which he has done,

and comprehends his own power, and still comprehends

that to which he is to come: and thus he loses his boldness

and his outward show, and always feels ashamed looking upon

God, for he thinks himself subject to such vile things.

There is also often present a pure outward appearance along with the bodily

senses, and such sensuality inclines itself toward pleasing things.

There are also present temptations with false thoughts,

and the soul sees itself inclined, yet it cannot free itself

from those things which it ought to condemn, and it finds itself deceived

by sensuality: it places itself in fragility, and becomes

so vile and ashamed that it knows not what it should do.

It loses all boldness, and falls into hatred of itself,

and seeks vengeance and justice for the things which it sees in itself.

It also seeks a remedy from Him who can help it.

VISION LXXXIV

[169] On another night, while this one beloved of God was

in her room meditating according to her custom, she was rapt

in ecstasy, and while standing thus, St. Onuphrius said to her:

How wretched is the lover who does not follow love!

Love comes to him, St. Onuphrius explains to her the unhappiness of worldly love. and he rests elsewhere. How

wretched and sorrowful is he who does not return to the love

of Christ, who has shown us life! Such a one places his love

in earthly things, from which he often feels great

sorrow; especially when he is lost and miserable;

and he does not notice that such things are not going to last.

He trusts in friends and relatives: he spends

all his goods with them, and nothing remains to him: finally he finds

that he has lost the time which he has expended on such things;

he remains sorrowful, miserable, and wretched, and finds

himself ^a on foot, because he placed his hope in one who was nothing:

and great sadness follows him, on account of him whom

he loved with great torment and labor. His relatives themselves

and friends stone him and make him despair: and

this miserable love to which he subjected himself has made him so vile

and a slave of his sensuality. He has placed his love upon

has not permitted him to see. This wretched and miserable love, which stands

in such a labyrinth, is like a mill which has no

rest: for the world, to which he had committed his whole self,

has betrayed him, and thus he has remained poor of those things which

he himself always loved. Friends have left him in his poverty,

and relatives have deserted him, nor have they left him even

life itself: and thus he remains stupefied, and

knows not to whom to bind himself, and is like a man standing near

the sea, who lays the foundation of his house upon sand,

which by its own nature slips from the soles of his feet, which

the man does not feel. And he to whom these things happen, touched by sorrow

of heart, proceeds to crimes, and is like a stormy sea.

Therefore, O wretched and sorrowful love, see to it that

you provide well for yourself, and do not take upon yourself such counsel

as would make you be submerged: love well with affection,

and do not abandon the love of Christ: for he who purely

loves Him will never become wretched.

^a The metaphor

is transferred from riders unexpectedly thrown from their horse, to any

unforeseen misfortune intervening in our hopes and as it were

leaving us on the ground.

VISION LXXXV

[170] On a certain day, while this happy soul in the above-mentioned

chapel had received the most holy Sacrament

of the Body of Christ, she was rapt in an immobile ecstasy

and heard a certain divine voice saying to her:

I am strong love, who make the soul swift

and place her in the true furnace, where the soul renders herself pure

and attends to the truth. Such a thing happens to the soul

as happens to the moon when it is illuminated: for love makes her

love-captive and utterly fervent; it makes her be transformed

and places her above heaven, and in such firmness

in the exalted Deity, it makes her be kindled by the strength of love,

and gives her such a color, so beautiful

to behold, white and red, I say: the whiteness is

purity, and charity is the redness. This love is so fervent

that it keeps the soul kindled and living as if dead;

and this is on account of the great force of burning charity, in which

the more profound the soul is, the higher she is in the love of God,

always with true humility; which together with other

virtues works well to make the soul rise upward

and please her God. After these things, Saint Peter

said to her: O soul, who have set yourself to pray

and have been raised on high to the heavenly Majesty, see to it that

you be well forewarned, as the wild dove does,

which places its nest on high, so that it may not be

^a destroyed by passers-by: place your purity in firm prudence,

and see to it that you know how to show the things given to you by God:

have a heavenly mind and one well placed in God, and be

like the eagle, which firmly gazes upon the sun, and perseveres

in such a gaze, and the light of the sun does not harm it.

^a A compound from the Lombard guasten, French gâter: the Germans say wüsten, verwüsten, meaning to lay waste, to dissipate, to break, to corrupt.

VISION LXXXVI.

[171] On another occasion, when this happy soul, after

receiving the most holy Sacrament of the Body

of Christ in the said chapel, had been rapt in an immobile

ecstasy, How human love that has gone astray is recalled to God. a certain divine voice with the greatest sweetness

said to her: I am that love which always seeks

love: and human love, which My blood redeemed,

proceeds on an oblique path: but I lead it back to Myself,

and make it be transformed in My full light;

I make it rejoice in the divine essence, and I place it

in its seat in that great splendor, and I restore to it such

consolation that it always inebriates the soul in love.

O poor little soul, who are so tiny, and are placed

at such a height by the divine essence in this merciful light which

makes you burn, whose capacity your purity does not have:

and therefore at such a height you cannot persevere,

where there is such consolation as you now

cannot taste. O poor little soul, see to it that you be

well forewarned; take comfort in your senses and outwardly do not

make a display.

VISION LXXXVII

[172] On a certain morning, when this one devoted to God had received

the most holy Sacrament of the Body of Christ

in the said chapel, An exhortation to reciprocal love she was suddenly rapt in an immobile

ecstasy, and standing thus she heard a certain divine

voice saying to her: Soul, be attentive, and respond

to Him who calls you, and have a heart prepared to receive

the love that loves you, who has so greatly exalted you

above in heaven, and so greatly inflamed you, and given you so many

of His goods: He Himself has ^a nourished you with His

sweet foods, and gives consolations which are without any

end to that soul which is manly and firm in good purpose.

Soul, be well prompt to respond to the divine

love, who has chosen you as His spouse, and willingly wishes

to share with you His jewels: He by His grace has made

you most beautiful, and has placed you in a heavenly place, and has given you

His jewel, Jesus Christ, His Son, so that from Him

you may learn those things which are to be done. Soul, look well

upon so great a Lord, and hope will lead you to

be clothed with His garments. Soul, always gaze upon yourself in

this supreme and unfailing good: be manly in the things

to be done by you, and magnanimity will cause you to be presented to Him:

see to it that you well clothe yourself in the love of Jesus Christ, who

has given you His grace, and in every way disposed Himself

to free you.

^a That is, has sustained and nourished, as was already said elsewhere.

VISION LXXXVIII

[173] On another day, after that happy soul received

the most holy Sacrament in the said chapel,

she was rapt in an immobile ecstasy, and a certain divine

voice said to her: That she should not wish continually to remain in ecstasy. Soul, who are elevated to the higher heavens

and placed in such an abyss which you cannot

see in its entirety, and this little bit that you feel, you still cannot

sustain; how great is your vileness and your boldness,

because you wish to remain here: look at your littleness, for

you are poor and a beggar. The height at which your soul

is placed makes you so bold: but look at the maker of these

things, for He has the way to make you

His love-captive and burning with His love: He makes you be transformed

in this great heat. Do these things seem new to you,

because love constrains you, and has given you signs which make you

burn? And if it pleases Him to do this, to whom is He bound

to give an account? He does His will: let no soul wish

to interfere who sees or feels Him, and let it not wish to see too much:

but let it always remain united with the supreme

good itself and His will, and let it always remain surrendered to it:

for He has made all things well.

VISION LXXXIX

[174] When the servant of Christ on a certain night stood in

her room dedicated to holy meditation, How she should embrace God. she was

rapt in an immobile ecstasy, and St. Catherine said to her:

Soul, be attentive, and understand the act that is held:

look upon Him who awaits you and wishes to receive you. Look upon

that beautiful act which He shows you: for He has

His arms extended and wishes to embrace you. Look at the manner

which I followed: I have my head inclined with

downcast eyes; I stand with folded arms, and on the divine breast

I have cast myself, so that the beloved may embrace me: now

I feel consolation and stand glorified. Soul, who were born

for your own good, let not evil deeds destroy you, nor ever

be divided from this sweet embrace.

VISION XC

[175] On another occasion, after the servant of God

received the most holy Sacrament in the said chapel, Conditions of true and pure love.

as was her custom, she was rapt in an immobile ecstasy,

and heard the divine voice saying to her:

Soul, be faithful in extended purity, if you wish to feel of

this good: and if you wish to be set right, have friendship with love,

which is generous and liberal, and will open your heart to you, and

will give you burning power with solemn fear, and your

understanding will have sight. Humility with love gives

after however it is love-captive, it becomes obedient,

and surrenders itself wholly to the will of love, and feels

nothing else: because it has given its whole self to love, and has placed all its

care in the good pleasure of its benefactor. This noble

soul, which has made itself faithful and placed itself in readiness,

allows itself to be led by love, and has a quiet mind,

and becomes tranquil, and is wholly purified and peaceful

in the fear of God: and love itself places her above heaven,

gazing upon that love which makes her burn

and kindle with ardor; when she stands in that abyss of the love

of Jesus Christ, who holds and governs her.

VISION XCI

[176] On a certain day, after this one devoted to God received

the most holy Sacrament in the said chapel,

she was rapt in an immobile ecstasy, and the glorious

Archangel Michael said to her: Soul, who are led, St. Michael encourages her to persevere in love.

and placed in a certain place, look at your heart, and see

if it is perfect, and remove from it every vapor and

every infected thing. Bind yourself with love, which will make

you perfect: look upon the Savior, and His great

splendor, who has made you exult, and with good art to come

to this blessed place, and to this burning fire

which burns and does not consume, and brings to the spirit joy

with sweetness. Now rejoice, O soul, and receive gladness,

and recollect your mind, and you will become lighter. Accept

these consolations, which will always endure: and

we know this well, because we always stand in the fatherland. You

exist in truth, O soul, and therefore be full of such great

consolation, proceeding from divine wisdom,

which has made us abound in its great clemency. Since

you are present, rejoice with us, but you cannot fully

feel and know, until you come to the last moment.

In the meantime be fearful, and take comfort in God: for

the Lord has placed you here and makes you stand at this height,

and in such sweetness which gives such great ardor.

Do not fear those things which are outside: but find someone who understands you:

but you will never find one who understands, unless he feels

such an acquaintance.

VISION XCII.

[177] On another occasion, after the handmaid of God received

the most holy Sacrament of the Body of Christ

in the said chapel, while she stood rapt in an immobile ecstasy,

the glorious Doctor Augustine said to her: Soul, St. Augustine sets forth to her the excellence of divine love.

who are led to such a height, and God Himself has

taken away from you so much impurity, take comfort and have the assurance

of this great love and affection and delight,

of which He makes you capable. Look upon the honor

which is done to you in this place, and this honor has been given to you in

fact. Look upon the power of the divine Majesty, which has

granted you the grace to be beyond measure, nor does it give you the measure

which it has measured in itself: it draws back from all evil

the soul which has wholly disposed herself in Christ, and has

united itself with this soul, and is surrendered in itself through true humility,

and draws its fruit from true charity. That

charity itself kindles her with love, and breaks all snares,

and removes all fear, and leads her

upward, and with perfect love makes such a soul surpass

in its infinite height. This infinite height cannot

be acquired from elsewhere, except that the soul be united to the divine

good pleasure, and look upon nothing else except only its own

mirror, which kindles it and places it far from

all company. Poor little soul, stand in this consolation:

and since you must not remain in this assurance,

receive it from acquaintance with the divine majesty.

Poor little soul, have patience, because it is a beautiful

jewel for the soul that preserves it: see to it that you be well

forewarned, nor be able to lose it, but always stand united

with the good pleasure of God.

VISION XCIII.

[178] When on a certain night the handmaid of Christ in her room

at nighttime was saying the Litanies, malignant

spirits, envying her holiness, Long beaten by demons, she is placed in the side of the Savior, struck her for a great

and very long space of time. The most kind

Lord, however, wishing to give her a reward and

to refresh her somewhat from those tribulations,

appeared to her in His most holy humility with His

most refulgent wounds, and this happy soul was placed in

the wound of the most holy breast of the Redeemer, where she saw the infinite

depth of the supreme good, as much as the Redeemer

was pleased to show to His transformed handmaid. And

this servant of God was tormented by malignant spirits for the greater part of the time,

but for all that time

until the twentieth hour of the day she stood with supreme jubilation

in the wound of the Savior's breast, as was said. And

the most kind Lord said to His beloved spouse: Soul,

who are transformed in profound charity, I have

redeemed you and placed you in My breast; I press upon you in this great

light of the abyss, in which you stand grounded, which shows you

the way to be always stable and firm; of which the more

you taste, the more you desire, and the more you see,

the more remains for you to see: because just as it lacks a beginning,

so it has no end: therefore the more you enter,

you will not be able to find the end. Have a firm memory,

and look upon the power, lest any thing offend you. When

you will remember this thing without measure in which you have been placed,

see to it that you always remember: remove every thing from your memory:

have a clear understanding, and look

with truth upon these things so true, and there she receives comfort and salutary admonitions. which have been given to you:

take account with the light of truth of what things you need

to be established: have a fervent will with right intention:

be humble and patient and firm in Me, your Lord:

keep a pure mind, and continue the journeys

which you have begun. I have made for you a clean heart in uprightness of spirit;

you make it faithful and diligent in all things: see to it

that you be meek, and follow supreme peace: make your

mind quiet, and remain in tranquility, and in

Me, who have loved you, always have firm hope, and I shall give you

perfect: I know your condition, that you will

not travel without fear; therefore live in obedience, which

will make you secure. Place your burden on another, so that thus you cannot

go astray. I have given you a new device;

see to it that you know how to receive it: so that you may be well consoled, now

you can return: see to it that your lips know well how to repeat the words,

those things which are said to you: place memory in them,

and let your spirit always be bold: do not doubt

anything, because you will not be held suspect: always trust in

Me, who have given you My love.

VISION XCIV

[179] At another time, after the servant

of Christ received the Body

of Christ in the said chapel, she was rapt in an immobile ecstasy, and a certain glorious

Angel said to her: Admonitions given by the Angel. Soul, ground yourself well in the love

given to you, and in the heavenly goods which He Himself has given you,

of this great treasure which has been presented to you:

sharpen your understanding and your capacity: have a firm

memory with a courageous will: take care lest you be

ungrateful and presumptuous toward your Lord: have a firm

mind, and unite yourself with Him. Soul, look well, and take

your rest in these heavenly goods, which make

the soul pure: take comfort in the love which can

console you, so as to make you possess the heavenly King Himself.

Look upon the noble love which has given itself to you in

full: to the soul which is vile, it gives great rest,

and makes it be transformed in God the true one Himself,

always thinking how it should please Him.

VISION XCV.

[180] On another occasion, when the servant of Christ had received

the most holy Sacrament in the said

chapel, St. Paul invites her to heavenly things: she was rapt in an immobile ecstasy, and the glorious

Apostle Paul said to her: Soul, who have been invited

to so great a solemnity, at which we give thanks to God,

look upon the brightness in which you have been transformed: that heavenly

brightness wholly overshadows you: weigh where you stand in the divine

love, and the divine Majesty will give you [its] grace in

full. The love which has called you has submerged you in itself:

therefore rejoice and be glad in this treasure given to you, and surrender

yourself wholly to this light shown to you, and to this infinite

grace, to which love has led you. Bind yourself with love,

and receive of this ardor, of which the Lord Himself has made you

capable. Prepare yourself well, O soul, for these heavenly goods,

for these great treasures which await you here.

See to it that you be humble, courageous, and fervent: for this

Almighty One has filled you with His splendor. And the aforesaid

Apostle, leading this servant of Christ ever

on high, her spirit saw the Lord in holy humanity

with refulgent wounds. And the Lord with great

cheerfulness said to His handmaid: Soul, who are ordained,

receive My arms; you have been reformed by Me to do

what I will: you bear great banners; see to it that you live

in love, Christ calls her to love Him in return. and My light with ardor I shall cause to remain in you.

Love Me, O soul: love, because I have loved you: give

Me comfort, because I have been comforted by you: unite

yourself with Me, because I have united Myself and always abide

with you; at least see to it that you seek Me: love Me, O soul,

and see the infinite love: for I have come for you,

to draw you back from error, and I have transformed you

into the abyss. That you may be better informed, I have placed you in this light

and in this great sweetness.

VISION XCVI

[181] When on one occasion this Blessed one stood at nighttime

in her room, although she was corporally

feverish, nevertheless her happy spirit was rapt into

in His most holy Humanity, who showed Himself

to His spouse in the very manner in which He stood fixed on the wood

of the most holy Cross. And because she, most fervent in the love of the Crucified,

stood kneeling a little distance from

the Cross itself, the eternal Spouse with His right hand made

to His most holy feet: which after she touched

and embraced, she heard His divine voice

saying to her: Soul, who have been called in this most high

election, the Queen ^a Crowned has poured forth prayers for you, and

your Redeemer awaits you here on the Cross. Soul most

beloved, be diligent in coming; He will teach you the right

way of eternal salvation, which you must ascend, and place

yourself in the true light: love leads you, which is of such great price.

Look upon the supreme Beloved, who has labored so greatly for you:

look upon His face, which is bright and pure: you, proceed

by the straight way without any fear, and be always

faithful to Him, and remove yourself from the dark valley: because He

will lead you, to whom you have committed your care. Always look upon

the countenance of Him who has made you so beautiful and transformed

in His love: who is the King of eternal life, who

offers Himself to be seen by you, and wishes you with great affection,

and wishes that you find a harbor for yourself when you come to

stand here above.

^a By this

title the Virgin Mother of God is honored in many places in Italy: and we remember

visiting a most celebrated church of this appellation a few miles from the city of Genoa, Our Lady Crowned attached to a monastery of the Regulars whom they call Scopetines: in our copy, however, it read incarnata, which we have corrected.

VISION XCVII

[182] At another time, while this one devoted to God

was engaged in sacred meditations, as was her custom,

and afterwards had been rapt, A symbolic representation of obedience. and had embraced the feet

of the Lord, a certain divine voice spoke these words to her:

That which you see is a figure of holy obedience. And this

Blessed one saw four wheels placed in a certain square

place, in the middle of which was [a column, and each

wheel was] bound with a chain to the aforesaid column:

which chains were indeed interlocked together. On

the first wheel these letters were written: ^a ... On the second

wheel these letters were written: I desire to remain

in my own appearance, and in my darkness I always

roll about. On the third wheel it was thus written: I go seeking

what I have, and I always revolve, and I find an

unusual ... On the fourth wheel were these letters: I always

desire what I cannot have; in vain I revolve

in the waste of time. On the first chain it was

thus written: I am noble and perfect humility;

I rein in the first wheel, so that it holds the truth, nor does it break

into a vile appearance. On the second chain these were

the letters: I am constant and firm purity; I do not permit

the second wheel to revolve; I hold it, nor do I permit it

to be submerged. On the third chain it was thus written: I am

Hope with firm eyes; I hold the third wheel, nor do I

permit it to be drowned in the sea. On the fourth chain these were

the letters: I am wisdom in keeping good resolutions;

I hold the fourth wheel, nor do I permit it to be impeded.

On the column, moreover, this was written: In this column

is denoted true fortitude, which is established with the power

of holding, and thus I hold bound these chains and

confirmed with God. There was also above the said column one

beautiful altar prepared with the necessary things, on which

it was thus written: I am a table and altar prepared,

with all vestments well fitted, and with the Sacraments

well ordered, upon fortitude well

established; with faith, with prudence, with charity ^b burning, and with temperance

well ^c extended. Upon which altar sat one

man, and he holds holy obedience, and

gives an account to the supreme God of obedience, saying:

I am ^d the bench of reason and truth, for placing

souls on the way of honesty: I am the minister of true charity

and I confirm souls in that charity: I give account

to the divine Word; I bring all back to divine love,

to which pertains the judgment of right reason.

^a The inscription was lost through the carelessness of the copyist.

^b Perhaps burning and

^c extended should modify an earlier noun: so that after faith, prudence, a similar epithet may have been lost, and is required here.

^d bench. Thus

is called the table at which either judges sit to render justice, or

money-changers sit to settle accounts: in the vernacular languages, including

German, it also signifies generally a table or bench.

EPILOGUE.

[183] This humble handmaid of Christ said on many occasions

that concerning the aforesaid visions and revelations

which she had, she always firmly submitted herself

to the determination of holy Mother Church, with

which and for which she understood both to live and to die. Read

therefore carefully, O investigator of admirable and inscrutable

things, and what you have read, giving thanks to God, commit to

memory. And so that the discourse of the epilogue of all the foregoing

things may be brought to a close, whoever has read the above, let him by final

consideration weigh that this Blessed Mother

chosen by God as His spouse, the Blessed Frances—

her wondrous conversion, her efficacy in the divine word,

the prerogative of her sublime virtues (as appears in her visions

and revelations), the spirit of prophecy

with the greatest interpretation of scriptures and the sublime

infusion of other virtues, were not granted to her without the abundance of her

merits and the inundation of heavenly grace. Therefore, the visions and

revelations of this one chosen by God being finished,

there begin the triumphal conflicts which

this handmaid of God exercised while she lived with the malignant

spirits.

BOOK III.

The conflicts of St. Frances with the demons. The punishments of hell and other things revealed to her.

CHAPTER I.

Demons troublesome to St. Frances in various ways and forms.

[1] In the name of the most holy Trinity. In

the beginning, when this servant of God

began to have visions of malignant

spirits, there came in his custom to her

the enemy of the human race in the form of a

hermit, A demon appears in the form of a hermit among the household: in such a poor garb, and with a long beard,

carrying a crooked staff in his hand. This servant of God,

recognizing him to be a demon, astonished and trembling,

unable to endure the sight of that malignant one, entered

her room. That enemy of the human race, however, in

the aforesaid form, stood in the ^a hall of that house, and was speaking

with her kinsman Paulutius. And although

this servant of God stood in her room, nevertheless she mentally saw

him, although he tried to hide himself: and while this

Blessed one thus stood in the greatest trembling and pain, her kinswoman

Vannozia asked her what she was suffering. She, however,

lest she reveal the secrets of God, disclosed nothing to her.

But as this servant of God persevered in prayer, that wicked

spirit departed, and harmed no one in any way. ^b

[2] At another time, when this handmaid of God at nighttime

was in her room in holy exercises, threatens to throw her down from on high by suspending her by the hair.

the malignant enemy seized her violently, and carried her

to a certain walkway situated above the street, connected

with the aforesaid room, and held her by the hair

hanging over the street, and spoke to her threateningly

as if he wished to throw her into the street. She, however, remaining thus for some

space of time, but trusting wholly in

the Lord without any doubt, by the divine will so

working, found herself placed in a certain other safe place

without danger. After which battle thus conducted, this

servant of God had ^c her braid cut off, by which she had been held by

the enemy of the human race, as was said above.

[3] On another occasion, when the handmaid of Christ with

her kinswoman Vannozia wished to visit the Church of St. John Lateran,

because she greatly loved solitude, In human form he solicits her and her kinswoman indecently, she walked

by a certain remote road called ^d Merulana:

and while she drew near to the Church of Saints Peter and

Marcellinus, wearied ^e from the journey, she sat down

upon a certain stone in the road: and while she was speaking with

the aforesaid kinswoman, there came to them the malignant enemy in the

form of an old man with a long beard, and said to them:

I should like it if you would oblige me

in a certain thing requested. Which indecent request the

malignant spirit made to her, so as to cause her the greatest displeasure.

For although this Blessed one held all vices in hatred,

nevertheless she abhorred the vice of the flesh above all others. And then

this handmaid of Christ, recognizing him to be a malignant

spirit, and hearing his detestable requests, first,

to displease the demon and to preserve her honesty,

she courageously answered: O most wicked and filthiest demon, and in confusion he vanishes.

do you believe that I do not recognize you, because you have taken on

you believe you can mock me. By which thing her kinswoman Vannozia,

being exceedingly terrified and fearful, this handmaid of Christ

comforted her saying: Do not doubt, and take care not to fear

such a vile and wretched creature, enjoining upon her

to kneel down and invoke the Almighty

Lord: and when both had knelt and manfully

cursed the malignant spirit, that malignant enemy

vanished.

[4] On another occasion, while this Blessed one stood in

her room at nighttime in prayers and vigils,

such a horrible and abominable vision appeared to her: namely

that a certain malignant spirit presented to her

in the form of a dead and already stinking human body

full of worms: He wraps her in the filth of a most foul corpse. and that demon violently seized

this Blessed one, and placed her upon that stinking body,

and in it rolled and turned her over many times

with the greatest wrath for some space

of time, to such an extent that the face of this Blessed one along with her

whole person was thrust and submerged in that stench:

after the departure of that demon, this Blessed one remained

wholly soiled in her garments and on her body, so horribly

that she herself could not express it, and even by washing

her garments many times diligently she could not

clean them so thoroughly that the worst stench would be removed,

and thus it always remained: on account of which she always had

great suffering, in such a manner that if before she had an

infection of the stomach, after this dreadful

operation her stomach was further devastated: what she suffered from this?

indeed by that diabolical operation it was brought about that when

she ate, that stench fell into her memory,

and thus with great suffering she could barely eat the

little bit and of small esteem which she took

for the sustenance of her body: ^f after the labor of this battle,

from seeing vicious men she endured the greatest

suffering, and suffered greater distress from one than from another,

according as they were more or less

inclined and defiled in the vice of the flesh: and likewise with

women infected with that vice and existing in mortal sins,

according to the greater gravity of the

sin itself.

[5] When on one occasion ^g this Blessed one at nighttime

gave herself to prayers and holy meditations in

her room, A demon snatches her from her place while she prays. the enemy of the human race, moved by envy, came

to her in her room in the form of a man, and

seized her and placed her on a plank which was underneath

upon which she did not know how she could descend from it,

and she surrendered herself wholly to God: and the said malignant

spirit stood before her, mocking and deluding her. ^i

For a great time this Blessed one thus remaining,

with her mind raised upward, keeping it firm in the Lord,

she found herself placed on the ground, not knowing in what manner:

but attributing everything to the divine power, she stood

not a little amazed.

[6] At another time, when this servant of Christ was occupied with prayers

and holy meditations, He throws her kinswoman down the stairs: the malignant spirit came to her

with great fury and said to her: I

shall make your kinswoman Vannozia fall to spite you.

This Blessed one despised him, and that wretch

departed: whence on a certain day when the handmaid of Christ wished

to go to the dedication ^k of the Churches of Peter and Paul

together with her said kinswoman at the dawn of the day, Vannozia

unexpectedly fell down the stairs of the house so terribly

that it would be hard to believe: from which fall her

body was completely shattered from head to foot.

But the handmaid of God immediately applied a remedy to her;

by which, through divine grace and her merits, she was at once healed. And

that enemy of the human race told this Blessed one that

he had thrown her kinswoman down the stairs in such a way that

she should have died instantly: but a certain Angel had caught her:

and she did not fall in the way in which he had thrown her.

[7] When this servant of God suffered many

injuries from the enemy of the human race himself, she suffered injuries, on one occasion

^l she asked him: O wretch, why do you not return to

divine mercy, he declares his obstinacy in evil, and why do you not grieve over your obstinacy?

The enemy himself answered her: That God Himself

ought to seek pardon from him, because He had inflicted the greatest

injury on him, and had unjustly

expelled him from heaven. And when this Blessed one said that this had been because of

the demon's own pride, the demon answered:

Tell me, what is this saying: that ^m the sheep will stand

at the right hand and the goats at the left. To these

words she answered that by goats are understood

the reprobate and proud sinners who are to be damned by their own merits,

as you are: and by the sheep are understood the humble

and obedient to the precepts of God, who do not divide

nor separate themselves from the divine will. ^n When the confused

demon heard these things, he vanished.

[8] When on one occasion ^o Blessed Frances was anxious, desiring

to stay in solitude as she always wished, [he appears in the person of the spiritual Father, as if to write down her revelations:] so that she might better

be able to devote herself to prayers and contemplations of the supreme

Good; she went during the day and entered her cell, and to remain more quietly,

she closed the door, as she was accustomed to do.

And when she had given herself to prayer, the malignant enemy came to her

in the form of her spiritual Father with a pen and paper

and ink for writing, and sitting near her

he said to her: I wish to write those great visions and

revelations which God has shown you. Likewise he told her

that she should learn to write, so that she might compose great

books from so many and such divine visions. She,

however, recognizing the diabolical deception—that he was saying these words

for the purpose of making her puff up in vainglory—

caring nothing for his words, indeed making a game of them,

said to the demon: O wretch, you are not my spiritual Father,

but you are a deceitful and deceptive demon. And the enemy

answered: How can you speak ill of your spiritual

Father? Consider that I am a minister of God, and

with my hands I hold the most holy Sacrament,

and I have come for this purpose: to write the most profound things shown

to you, so that when (since you are mortal) you die, I may be able

to preach and announce the wondrous things manifested to you by God.

Then the handmaid of Christ answered the same malignant enemy

thus: O most wretched spirit and one cast out by God, rejected, he turns into the form of a dragon:

tell those divine things yourself, you who saw them when you were in

heaven, which through your pride you lost and of which you are deprived.

The malignant spirit, seeing that he was despised by this

Blessed one, in order to cause her great displeasure,

changed the first form he had assumed,

showing himself as a very great and terrible dragon with

intolerable stench, and seized this Blessed one, furiously

dashing her against the walls for some space of time,

and again throwing her upward: at last she

found herself placed, by the grace of God working this, in the upper room of the house

most graciously, and then she said to that malignant spirit courageously

and firmly: I do not care whatever you have done

to me, and if you can do more against me and inflict more

torments, do so: for I consider you of no worth. then in human form he hurls a spear, as if to kill her.

When the malignant spirit heard these things, he departed in confusion,

and remained away for some time: then he returned in

the form of a man, holding a very sharp spear in

his hands, and said to this Blessed one: I wish to kill you and your son,

and so that you may suffer greater pain, first

I shall kill your son, then you. The blessed handmaid

of Christ answered him: You will be able to do nothing except what

is permitted to you by God; therefore do the worst you can.

Then that enemy of the human race hurled the

spear against her: she, however, manfully received it and drew out

the iron from the shaft; which iron was two

palms in length: and while holding it in her hands,

that iron was like a most flimsy piece of paper. And

because she had stood from the sixth hour until the evening hour

in such a conflict in the aforesaid cell, one of her

daughters in Christ, surnamed Rita, called her, and

then the wicked enemy quickly vanished, as he always did

when she was called.

[9] On another occasion, ^p at nighttime, when the

handmaid of Christ stood in her little cell, He threatens to throw her, violently seized, into a well. and her husband was sick,

she, wishing to get certain things necessary for the

sick man, found in the hall a terrible malignant spirit:

and with his hands he seized her and carried her all the way

to a certain ^q loggia, showing that he wished to throw her

into a well standing beneath the said loggia. She, however, trusting in the Lord

and always invoking and crying out: O

my Jesus Christ (which she was always accustomed

to say especially in similar oppressions) found herself, by the grace of God

working, placed in the said loggia: but she did not know how

or in what manner: and wishing to return to her room, she found

the door closed, and marveled at how she had entered

where she had been carried: she understood, however, that the malignant

spirit had carried her through the window placed

in the said loggia; which window was indeed closed, but

not shut with shutters. Having returned to her room,

she found her husband laboring greatly and complaining

that for such a long space of time he had been calling her and she had been unwilling

to come. But she, not wishing to reveal such a secret,

excused herself as best she could, humbly saying

that it had not been her fault. And because that wicked enemy

had seized her with great wrath, in that part

of the body where he had seized her, a very great pain

remained.

[10] On another occasion, when the servant of Christ was in her room

at nighttime in holy meditations, as

was her custom, while her husband was speaking about worldly

matters, namely about the management of oxen, buffaloes,

sheep, and other animals (which talk indeed

was for this Blessed one a tedium never to be imagined), so that she

might more quietly devote herself to her contemplations, He suspends her over burning coals to be burned. she entered the kitchen,

in which at that hour no one was: but there was an abundance

of those burning coals which had remained from the preparation

of supper. She, kneeling, as was her custom

when she was alone, with her mind raised to the supreme

good, the malignant spirit, tormented by envy,

seized her and held her suspended over the said coals

for a certain space of time. She, however, trusting in the Lord

and always invoking Jesus as she was always accustomed

to do in such oppressions, found herself graciously

placed in the upper room of the house and by divine power

freed: although she nevertheless found the toes of her feet

somewhat burned by those coals.

[11] On another occasion, while this one devoted to God was hearing

Mass in the church of St. Cecilia, ^r when the Mass was finished, since

she had remained there, He brings before her a sacrilegious person at the altar. she saw above the altar a malignant

spirit, as if he were guarding something: and while she

was thus standing, not without some amazement, she saw a certain

man coming, who carried on his neck another

demon, by whom that man was possessed. And

that wretched man approached the said altar, and beneath the

altar ^s cloth was placing something. Seeing this,

the servant of God said to him: What are you doing there? And that wretch

answered her: Do not give yourself so many troubles. Then this

Blessed one understood that that wretched man had placed something

that was supposed to be there when Mass was celebrated,

as is customarily done by these sorcerers or sorceresses.

[12] On another occasion, ^t when the handmaid of Christ

was passing through that street in the Trastevere region St. Frances sees demons troubling religious, which

is commonly called the Court of the Jews, near the palace of St. Cecilia,

she saw eight malignant spirits existing in a house

in front of that palace. And being exceedingly amazed at this vision,

desiring to know for what reason those demons

dwelt in the aforesaid house, she heard a voice proceeding

from those demons and saying: We

are here to give trouble to those religious who remain

in this house, since they are here to praise

God: and those religious ^u were then staying in that palace

because of the war which was between the Prince ^x and the Pope.

Some days later, this Blessed one again passing through

the said street, and exulting in a brothel. also saw in the said house the aforesaid malignant

spirits, who were making far greater

than usual joy. At which, again amazed, she asked one of the neighbors

whether anything evil was being done in the same place: and

when the neighbors said that in the same place there were two prostitutes,

to whose visits many dishonorable young men

came, she, unable to endure so great an offense against

the Creator, sent word to the landlady of that house,

in which so many sins were being committed, not to

allow such abomination to be done in her house, and at

her insistence those wretched women were expelled

from the said dwelling.

^a The vernacular languages all have this word in common with Latin and German, Hall. and

it ordinarily signifies indeed an entrance hall or a more spacious dining room; in the

Alemannic and Lombard laws, however, found in Vossius, it seems sometimes

to be taken generally for a house.

^b These things are narrated

by Anguillara in book 1, chapter 5: and in chapters 10 and 11 some of the

following vexations: the rest she mostly postponed to book 2, in which

she has almost every individual combat in the same order as they are related here,

distributed through 37 chapters: here, however, 45 conflicts are recounted, which we

arrange in four chapters, retaining the original numbers in the margin.

^c Braid. The French say tresse, the Spanish trenza for women's hair, especially plaited or tied up.

^d Thus Anguillara reads, and indicates the name is now extinct: our copy ambiguously had Mezolanam.

^e Because she was pregnant, says the same Anguillara.

^f Anguillara adds that hence, seizing the occasion to overcome her own nature, the Saint procured half a human skull, St. Frances uses a skull as a cup. from which she drank for some time: until Vannozia, abhorring the thing, threw away the skull, Frances herself not daring to contradict.

^g In the year 1430, in the month of September, says the same, in book 2, chapter 2.

^h Anguillara translates as narrow.

^i The same adds that

her husband, sick in another bed, often called out to her: whom she did indeed hear,

but (because she could not move without danger of falling)

dissembled as if she did not hear: whence, believing her to be sleeping: How

soundly, he said, she sleeps, who does not wake up at my great cries.

^k This is celebrated on the eighteenth day of November.

^l In the same year, says Anguillara, in which she related the conflict of number 5, namely 1430.

^m That is, sheep, according to the usage of the Italian vernacular.

^n The demon replied, Anguillara adds:

Tell me, did not God say: Let us make man in our image and

likeness? Since therefore He made you in His likeness,

why did He repel me and do me injury, because I wished to be

like Him? To which the Blessed one answered that this had rightly befallen him, who

out of pride had wished to arrogate to himself what was not his, and to be like another

God entirely independent of anyone.

^o In the month of November of the year 1430, says the same who has been cited thus far.

^p In the month of May of the year 1431, according to the same. Loggia.

^q The Italians say Loggia, the French Loge: it signifies

roofed, sometimes open to the sky: such as are the porticoes, exedrae and

peristyles of principal houses.

^r At the altar of St. Bridget, says Anguillara.

^s The General Rubrics of the Roman Missal, §20, decree that the altar should be covered with three clean cloths or tobaliis. In Italian tovaglia, Cloth, in Spanish toalla, in French Touaille, all from the German Dvvale, extended into more syllables.

^t In the month of July of the year 1431, says Anguillara.

^u Benedictines, as the same says, perhaps refugees from Monte Cassino.

^x That is, the Prince of Salerno,

namely Antonio Colonna and the rest of the Colonna family, against

whom rivals had stirred up Pope Eugenius IV: whence grave damages were inflicted on the City and

neighboring places.

CHAPTER II.

Cruel beatings inflicted on the Saint: threats scorned: temptations of the demons revealed to her.

[13] On another occasion, ^a when the servant of God was

in her room and in her little bed at nighttime

in her meditation, Cruelly scourged with sinews, two malignant spirits,

driven by envy, in the form of Ethiopian men, with great

fury and wrath beat her most bitterly with the sinews of animals.

And although on many other occasions they had struck her

with the aforesaid sinews, nevertheless

this time they beat her more cruelly, and the more often

she invoked the name of her Jesus according to her custom,

the more bitterly those demons beat her, saying:

Invoke now this Jesus of yours. And mocking her, they

struck her with great fury, piling on more and greater

blows: but this Blessed one, with admirable constancy

trusting in the Lord, continually invoked the name of her Jesus.

And after they had struck her greatly, as was said,

they wished to suffocate her; and they oppressed her with such

fury that she was almost failing bodily,

though in her spirit she was constant and firm: whence

it happened that while this Blessed one was in such great distress

and oppression, the glorious Angel familiar to her, slightly

shaking his head, put the demons to flight. she is freed by the Angel and insults the demons. Nevertheless,

the handmaid of Christ remained in such labor for a great space of time:

at last she remained exceedingly afflicted in her body

from the said scourgings. Those malignant

spirits also said to this handmaid of Christ: We are planning to do

many and great evils in this city because of this

war which is between the Prince and the Pope: and many

and more souls are descending into hell, because already

we have so ordained, and daily we ordain, if your God

does not impede us in this plan. Then this

Blessed one answered them: O most wretched ones, how vile

and feeble you are, for you can do nothing except by divine

permission.

[14] On another occasion, while the aforesaid Blessed one stood

at nighttime in her room in holy meditation, Again dreadfully scourged, she is troubled by an asp.

two demons struck her with the sinews of animals

in the usual manner, and after this, they terribly carried her

to the walkway of that house, situated over

the street, in which they also beat her persistently with great fury:

and while she was thus being scourged, another malignant

spirit was present in the form of a terrible asp, the other two

demons having already withdrawn from there: but this one in the form

of an asp was trying to cast its venom upon her, so as to cause her great

displeasure, for he knew that she greatly

abhorred serpents. And while she stood laboring in the conflict

with the said asp, and always invoking the name of her

Jesus, in whom she trusted, those two demons who had withdrawn

returned, exceedingly furious. Whence this

Blessed one, fearing that they wished to throw her into the street, as they had always

tried to do, continually cried out: O my Jesus! because

she trusted in Him. And the most kind Lord, wishing

to give a reward to His beloved servant, caused her spirit

to be rapt in ecstasy, and led it with a wondrous light

on high.

[15] At another time, after the servant of God

received the most holy Sacrament in the said chapel,

she was rapt in ecstasy and saw wondrous ^b visions, and removed

from the visions, After ecstasy, to the demon appearing in angelic form, returned to her natural senses, she experienced an act

of wondrous change: and according to what she afterwards

told her spiritual Father, a certain malignant spirit

came to her in the form of a blessed Angel, saying to her: O

poor one, how great is your vileness: for you stood in such

great good in that vision, and your misery being the cause of this, you were

removed from it: and believe me (for I am one of those

Angels whom you saw in that beatific vision) you may

well weep and grieve, because your sins are so many and

so great is your vileness, that they have removed you from this good

so great. She, however, seeing this and recognizing the diabolical

voice, yet seeing him transfigured into

the form of a certain Angel with a certain apparent light; though

she had been sitting when that malignant spirit presented himself to her,

she suddenly rose to her knees with wondrous courage,

saying: O malignant traitor, do you believe that

I do not recognize you? I see well that you are a demon.

And the malignant spirit, seeing she generously insults him, that he was esteemed of no worth by her,

brightened himself in appearance, so as to be more beautiful

and more illustrious. Which the handmaid of God recognizing,

she said to him: Do you still persist in your misery, O most wretched

and saddest one? How great is your vileness and misery, most wretched one!

tell your fault to God and grieve. Withdraw therefore,

withdraw, most vile one. And other similar words: which indeed

she said with such courage, threatening him, that

it would be hard to believe. At last, when the demon said that

she should grieve and weep for her sins and her misery,

this Blessed one answered singing: I have a firm faith

which cannot fail me in my Creator, who

has redeemed me: and she puts the confused one to flight, I give Him thanks for such great mercy, who has

given me victory in this cruel war. Afterwards

she said to her spiritual Father and to her daughter in Christ, Rita:

Praise my Lord, who has freed me from these punishments.

After the malignant spirit departed

in confusion, the handmaid of Christ remained with great pain

and distress, on account of the great change she had experienced

in the diabolical vision, and her face was terribly

changed. At which her spiritual Father, amazed,

asked her in what form the malignant spirit had departed from her:

she answered that he had taken the form of an ^c ape

and departed with great confusion.

[16] On another occasion, the handmaid of God being at nighttime

in her room, She courageously scorns his threats. two malignant spirits in human form came to her,

and they seized her and carried her into the hall, and threatening her, they said:

Since you do not care about the torments inflicted on you by us,

we shall most savagely scourge those whom you love. She,

seeing the tribulations which those malignant spirits were planning,

trusting most fully in the Lord, said to them

kneeling in the middle of the hall in prayer: You will be able

to do nothing except what the kind dispensation of God

permits. After this, there came another devil in the form

of a terrible lion, and together with the other two who were

in human form, fighting, they made such a commotion

that a certain household servant of that house, who was called

little ^d John, being in that other room

near the said hall, hearing this, rose from his bed.

When the said demons saw this, they withdrew, and

the handmaid of Christ, lest she be seen by the aforesaid servant,

who was still kneeling, told the servant not to dare to enter the said

hall, giving thanks to the supreme God,

as she was always accustomed to do after diabolical visions.

[17] It happened that on one of those days, ^e her spiritual Father,

while he was suffering great displeasure of anger

against another person, She frees her Confessor from a spirit of wrath: and went to visit

the handmaid of God, as was said above; she, seeing him

troubled, did not show him that outward reverence

which she was accustomed to show, kneeling and asking

for his blessing: but immediately upon seeing him, she entered her room,

in which she remained for some time: from which, having returned,

she at once showed him the reverence she was accustomed to give.

Her spiritual Father, however, greatly amazed that at first

upon seeing him she had not shown the reverence which she afterwards showed,

asked her under obedience about the reason for the matter.

To whom she humbly answered that she had seen a malignant

spirit who came before him and was troubling him with

wrath, and therefore she had gone to prayer, so that

he might be freed from such a passion; from which, through divine grace

and the prayers of this Blessed one, he felt himself freed.

Her spiritual Father himself also saw that this Blessed one

foresaw the modes of temptation which the malignant spirits

were urging upon the spiritual Father himself, not only when he

was in Rome but even when he was far from Rome.

This handmaid of Christ herself comprehended all

the modes of temptation she recognizes his and others' temptations. which she saw being employed by those demons,

from which she received the greatest labor, fearing

lest she fall into rash judgment against

her neighbor on account of diabolical deception. And not only

did she foresee this in her spiritual Father, but also

in other persons she foresaw and understood many and

various temptations.

[18] On another occasion, She mocks those provoking her to vainglory: at nighttime the servant

of God, being in the upper cell of her house,

four malignant spirits in human form came to her,

and they showed her the greatest reverence with

genuflections and signs and manners of the greatest humility,

telling her that they could no longer resist

her holiness and admirable constancy, and each

of them placed his head in the lap of this Blessed one.

And they offered these manners and these words so that she might fall

into the vice of vainglory: but the servant of Christ, understanding

their malice and scorning their reverence,

struck their heads with her hands

while they thus stood in her lap, and it seemed to this Blessed one

that she was striking the air: and thus she remained in that annoyance

for a certain space of time, and those malignant spirits

vanished.

[19] At another time, after this one devoted to God

in the said chapel received the most holy Sacrament, she refutes the one objecting that she had communicated in mortal sin:

as usual, she was rapt in ecstasy, in which she saw

beatific visions: ^f separated from which, she returned to

her natural senses. And a certain malignant spirit

approached her, imputing to her that she had communicated

in mortal sin. She, however, manfully and courageously,

kneeling, answered him: Why do you come to

give me hindrance? You lie, as you are accustomed to do.

Then she added three times: O Lord, save me. Then

she said: I shall confess, but you do not speak the truth. Wherefore

the aforesaid malignant enemy, who had come in his horrible

form, as it pleased God, confused,

wretched, and sad, departed; while this Blessed one still remained

deprived of bodily sight on account of the divine light

which she had had in that beatific vision, as always

happened to her: for even though she had returned to her natural senses,

nevertheless she remained for one or two or three or more

hours during which she could not see with bodily sight. ^g

[20] At another time, ^h when the handmaid of Christ

stood in her cell, she is dragged about by demons to be thrown into a privy, and gave herself to prayers and sacred meditations,

as was her custom, and had certain books of spiritual matters

with her so that she might read in them; the enemy

of the human race came to her in the form of an ape,

turning and overturning the pages of that book, so as to inflict

great contempt on this Blessed one. She, however, understanding

his malice and esteeming it as nothing,

immediately another enemy appeared in the form of a lion,

fighting fiercely with the first, both of whom this Blessed one despised.

Those malignant spirits, seizing her, dragged her

through the cell, and carried her all the way to

the privy, wishing to throw her into that

horrible stench. She, however, trusting in the Lord, cried out:

O my Jesus, help me. The demons held her

over the said stinking place, to throw her in,

but the glorious Archangel of whom mention was made

above, making the customary sign with his head, as in such

necessities he was accustomed to do, those malignant spirits

withdrew, leaving this Blessed one above that place:

and thus, manfully scorning those malignant spirits,

she was returning to her cell. In which, when she gave herself

to prayer, those two malignant spirits returned in human

form, having heavy hammers in their hands:

which they raised, wishing to strike this Blessed one;

and she is frightened with hammers: the aforesaid Archangel, making the customary sign

with his head, the malignant spirits departed in confusion,

this Blessed one remaining constant in the Lord. After

which conflict, the Lord wishing to give a reward to His

handmaid, sent her a wondrous light, in which, being

in ecstasy, she saw a beatific vision.

[21] At another time, when her spiritual Father

asked this Blessed one under obedience about

the manners of the malignant spirits, she confesses to the Confessor, she answered that often

the malignant spirit came to her in the form of a man,

and complained greatly and grieved that she so manfully

resisted his temptations. And he did this to

puff her up in some species of arrogance, but by the grace of God

providing, he carried away confusion from it. At length

her spiritual Father, eager to know the manners of those

malignant spirits, that it was revealed to her what men and how they were tempted by the demon: questioning her more strictly under obedience,

she answered him how she saw

that wicked Angel given to each man for

his testing: she also saw what vice the demon

was tempting persons with, and how much he was overcoming them: on account of

which, this Blessed one suffered great anguish

and torment, fearing lest she fall into false judgment

against her neighbor. And she saw with her bodily eyes

other malicious spirits who came to trouble

good persons existing in a state of grace. She said

moreover that the modes

of temptation of demons with which they tempt persons are so many and so varied and subtle

that she did not marvel at persons who were overcome, but rather

marveled at those who were able to escape. And therefore

she was often moved to compassion for souls who

submitted themselves to demons, and she prayed for them out of zeal

of charity. Whence often the malignant spirit, grieving, said to this

Blessed one: that he felt greater torment

when she, seeing her neighbor consenting

to temptations, did not judge him, and felt compassion for him,

and prayed for him; than she felt from the scourgings

which those demons inflicted on her. Moreover,

this handmaid of Christ recognized the demons who came

to her, from what choir they had fallen. These questions,

however, this Blessed one, questioned many times by her

spiritual Father, not being in her natural senses but

still being in ecstasy, revealed as it pleased God.

[22] On a certain night, when the handmaid of Christ was in

her room dedicated to sacred meditations and prayers,

according to her custom, Her face is rubbed with an onion, there was present a malignant spirit in the form of a man,

and he brought with him a large onion: because he knew

that this food was harmful to this Blessed one, on account of

the injury to her stomach: which, well crushed, he

drew across her face many times, and the remainder of that

onion he placed in the mouth of this Blessed one. After this annoyance,

however, he departed, and she with a joyful face returned to

prayer, in which she remained for a certain space. Then

that malignant spirit returned in the form of an Angel with

and speaking together they said: The Most High gives Frances

many graces, and has stored up the greatest consolation for her.

O how great is the good which He has stored up for her!

And they said many similar words. She, however, recognizing

their malice, said: It is true

that the Lord God has given and gives me so many and so great

goods by His goodness, if I shall be humble: but you, O wretched,

miserable, and proud ones, who are not humble, and have lost so many

goods: O wretched ones! What do you say, merely:

the High One has given? O sorrowful and most wicked ones, say: the High

Lord God has given, who is the Lord of the Universe, and

despite you, is your Lord. When these words were pronounced

in a loud voice, her husband, who in the same room, though

not in the same bed, was lying, was awakened, and believing

that she was talking in her sleep, he called her.

Then those malignant spirits departed.

[23] she endures one turned from a lamb into a wolf. On a certain night, when the handmaid of Christ was in

her room dedicated to sacred meditations, the malignant

enemy, envying her happy mind, appeared to her in the form

of a certain very gentle sheep, and with great reverence

and a sign of humility submitted himself at the feet of this Blessed one:

and he did this to make this Blessed one

become proud and exalt herself in arrogance. She, however,

recognizing such malice and scorning it,

the aforesaid spirit, with the greatest displeasure, changed

the form of the sheep into the form of a most ferocious wolf,

which, with open mouth, with incendiary fire and with a great assault,

was drawing near to this Blessed one, to devour her.

But she, although she suffered great anguish from that burning

flame which proceeded from the mouth of that wolf,

and was almost failing bodily, nevertheless trusting

in the mercy of her divine Spouse, always stood constant

in her spirit: and then the glorious Archangel made the motion

with his head, and suddenly that malignant enemy vanished. ^i

^a In the same year and month, namely

July of the year 1431, says Anguillara: who places the torments to be related

below in numbers 14, 15, and 16 at the same time.

^b Namely those which are related in eighth place in the order of the Visions, on the day of St. Mary Magdalene, the twenty-second of July.

^c Ape. Thus the Italians call the ape, the Spanish Ximia: the ancient Germans also seem to have said scimme for simme, whence the diminutive schimminkel used by the people of Ghent.

^d Little one. Miccinellus in Anguillara, a diminutive from the Italian miccino, small, which itself seems to have flowed from the same source whence the ancient Latins had mica.

^e In the month of August of the same year, according to Anguillara, who asserts that the following two temptations also belong to the same month.

^f Of this month we had five visions in book 2, from number 18 to 30; one of the last seems to be indicated.

^g St. Frances recognizes a hidden temptation. Anguillara adds that

rising to return home, she saw someone sleeping in the church, and

the Confessor to awaken the sleeping man so that he would not be vexed by such trouble any longer:

which he did.

^h In the month of September, as the same has: to the same belongs conflict 22.

^i This event, says Anguillara, occurred in the month of October.

CHAPTER III.

Other vexations of the demons overcome.

[24] On another occasion, when the servant of Christ at nighttime

stood in her room in sacred meditations, Lifted up by demons, she is dashed heavily to the ground:

as was her custom; two malignant spirits moved by envy,

coming in human form, seized her

to place her on a certain cupboard, on which

they had already placed her at other times. And after they raised her

on high, by their utmost wickedness they let

her fall to the ground: and on account of the sound of her great

crash to the ground, her husband (who in the same room,

but not in the same bed, was lying) being quite stupefied and

awakened, called her by her own name. But she,

after the crash of her fall, kneeling with great constancy,

not wishing such things to be revealed to her husband,

answered him calmly. After the aforesaid malignant

spirits departed, while this Blessed one was in prayer,

her husband told her that he had heard a very great

crash and enormous noise, and it seemed to him that

there was a very great collapse of the house. ^a

[25] When on one occasion this servant of God had entered

her little cell at about the hour of Compline, carrying with her

certain books of spiritual sayings, so that she might read in them more quietly,

spiritual books scattered, thus kneeling she placed those books on the ground; and suddenly

there came a malignant spirit raging in human

form, threatening her with the greatest terribleness: she,

however, scorning him, considered all his acts as nothing.

Then two other malignant spirits came in the

same form, but they stayed outside the cell: and the first malignant

spirit, who was inside, seized the aforesaid books

and threw them to those two who were standing outside; who,

with great wrath, turned and overturned

the pages of those books, and threw them hither and

thither through the hall, which was before the aforesaid cell,

pulling the books out of their quires and throwing them

scattered about: and they entered the aforesaid cell with great

terror, and seized this Blessed one by the feet, and with great

contempt dragged her out of the cell,

rolling her over terribly and stamping on her with their heels:

and for the greater contempt of her, in a certain

heap of ashes which was in that hall, they shoved her

with their feet: the demons fill her with ashes, and to do her greater injury,

taking from those ashes, they placed them in her

mouth. This handmaid of Christ, however, firm

and constant in her spirit, continually cried out: O my Jesus, help me,

as she was accustomed to do in similar cases. And those

wretched ones, wishing to satisfy their perverse wickedness, struck her

with the sinews of animals with great wrath,

so terribly that this Blessed one feared lest

the blows be heard by other persons. And such torments

inflicted on her lasted for three hours, while she

kept saying: My Jesus, help me. Those demons,

trampling upon her and striking her, said: Power

has been given to us for the present, so that we may strike you

and do great contempt to you, and saying this,

they tormented her ^b more. It happened that when two

hours of that night had already passed, a certain daughter

in Christ of this Blessed one, named Rita, not without amazement, wishing

to call her from her room, and they bruise her whole body with cruel beatings ascending the stairs, heard

the blows which were most frequently

and most bitterly given to her by the malignant spirits: and considering well what

was happening, she drew nearer: and found the door

closed, as was the custom of this Blessed one, so that she might more secretly

and quietly pray to God in her room. And the aforesaid

Rita, pausing to listen more carefully to what was being done

in that room, heard the very great blows

inflicted upon her, and her saying quietly in a subdued voice:

My Jesus, help me. Rita herself, calling this

Blessed one to open the door, answered with great difficulty:

Praised be God, I cannot open for you.

And thus remaining for some time, at last with

much pain she came to open the door, the malignant spirits

releasing her at the voice of Rita, as they always

did when she was called by someone. Rita

herself, entering the room and seeing this Blessed one

totally afflicted, feeling compassion for her, felt

great pain: because, as Rita herself told their spiritual

Father, the face of this Blessed one was so full of ashes

more grievously than ever before for three hours: that it could in no way be recognized, nor on her

head was there any cloth, and her whole garment was covered

with ashes, and in her mouth she still had ashes,

to such an extent that her speech could in no way be understood

or heard, and her body was completely cold. After some

days, however, questioned by her spiritual Father about such

things, this Blessed one answered that of all

the torments she had suffered from malignant spirits at

earlier times, she had never had a similar or so great a

torment of vileness, so that she had been so scourged and afflicted.

Moreover, this handmaid of Christ said that after

Rita came to call her and the malignant spirits departed,

she was ill content, and suffered great

distress, because she would have wished to see the end of such a great battle.

[26] At another time, ^c the handmaid of Christ, two

hours before the day dawned, being in the kitchen

of her house, having made a fire, when she knelt, they try to throw her into the fire: as was

her custom, to pray, and had with her certain books,

very terrible, giving her the greatest annoyance:

and this servant of God, fearing lest he throw the aforesaid books into the fire,

held them quite tightly in her lap.

Then the demon pulled her backward and made her fall:

after this, another malignant spirit came in

wishing to throw her into the fire with great fury.

She, however, keeping her mind fixed on the Lord, cried out:

My Jesus, help me. And then the aforesaid glorious

Archangel made the customary sign with his head, and

suddenly those demons vanished.

[27] On another night, when the handmaid of Christ was

in her room with her mind elevated to the supreme good,

three malignant spirits came to her with the utmost ferocity,

of which one was in the form of a lion, another

in the form of a terrible dragon, three others most troublesome are put to flight by the Angel: and another in the form of a most terrible

serpent, and each of them had an open mouth,

its tongue protruding, burning hot, and they greatly

assaulted this Blessed one. She, in her body, felt

great pain on account of the heat and the flame

and the very great stench which came from them, and on account of

all these labors she was bodily failing, though

her spirit stood constant and firm in the Lord.

While she stood in such trouble, the aforesaid Archangel familiar

to her performed an unusual act: for he walked

over the head of this Blessed one, maintaining as it were a sustained

motion, and suddenly the aforesaid demons vanished,

and the aforesaid Archangel placed himself in his accustomed position,

namely at the right side of this Blessed one.

[28] On another occasion, ^d the handmaid of God, while she was carrying

many burning coals in a vessel, likewise two who had overturned her onto the coals. and wished to descend

the steps of her house, two

malignant spirits came to her in human form and made her fall

upon the said coals, and a certain maidservant of the house,

hearing the great sound of the crash, came out from the place where

she was making bread, and found that she had fallen upon

the said fire which she was carrying in her hands. She, looking about,

saw that some of those coals had fallen into

place to remove the fire. To which

place those two malignant spirits came and with great

wrath they seized her to push her

under that quantity of barley, which was not small.

And then the above-mentioned Archangel made the customary sign

with his head, and thus those malignant spirits vanished.

[29] On a certain night, while the servant of Christ sat

on her small bed in holy meditations, as was

her custom, two malignant spirits, envying the peace of her mind,

came to her in human form, She is beaten with serpents on account of the peace she arranged: carrying

many dead bodies of serpents, with which they

beat her forcefully: on account of which, she had very great

suffering, both from the beatings and the stench, and

also because she always abhorred seeing serpents, and

therefore she not only received the torments of beatings

from those malignant spirits on her body, but also

received suffering in her spirit. And while they

beat her thus, they said to her: These dead serpents are

those tongues which you have cut off. And they said these words

because on that same day her husband had made peace with his enemies

in a great ^f quarrel which they had had for a long

time, at the request and insistence of this

Blessed one: and also so that this Blessed one might puff herself up in

vainglory, attributing the honor to herself and not to God.

She resisted this temptation of pride admirably, saying

humbly with tears that she was the greatest

sinner: and if she did not commit the most wicked sins,

this was not due to her own merits, but to the grace of divine goodness.

[30] On another night, the servant of God, being on her

small bed dedicated to sacred meditations, many malignant

spirits, envying the happiness of her mind, came

to her with signs persuading her [she frees from the danger of death and damnation her nephew, whom the demons had thrown from a horse.] that they wished

to make a certain nephew of hers fall from a certain horse,

namely James Ceccolello, so that he would immediately die

and go with them together to hell: and also

in many other ^g contempts, giving this Blessed one many and diverse

distresses. When morning came, while the aforesaid James

was riding the aforesaid horse to go to the country, he fell

from the horse and remained on the ground with his foot hanging in the

^h stirrup, and thus was violently dragged by the horse for

the greatest part of the road. But the most kind Lord,

so that that soul might not perish, in His accustomed mercy

caused two men to meet that horse and to

hold it, so that it would not harm him further. The aforesaid

James, having returned, had a fractured and bloody head,

and the aforesaid Blessed one, by attending to the healing of the same James

with her prayers, he was immediately healed and removed

from his hardness. And when the handmaid of God went to see

the aforesaid horse, because it was making a great ^i commotion,

she saw three demons upon it, one on the head,

another on the saddle, and another on the ^k mane: all

three of which believed they would have the soul of the said James, which

God deigned to free through His mercy and the prayers

of this Blessed one.

[31] Likewise, when the handmaid of God on a certain night ^l was

dedicated to holy prayers and meditations on her bed, She repels the demon tempting her under the guise of St. Onuphrius:

the ancient enemy, envying the peace of her mind, came

to her in the form of a wild man, carrying in his hand

Blessed one that he was Saint Onuphrius: Whence, because she

had the desire to go to desert places, he

exhorted her to go with him, because he had already found

his apparent and false and malignant light,

answered him: O most wretched one, how vile you are! Who

believe you can deceive me with that most wretched light,

and persuade me to go with you. I wish

to remain where it pleases my Lord, and I desire nothing else

besides what pleases Him: but you, most vile one, depart

in the name of Jesus Christ the blessed Crucified, and go

into the abyss, in which is your dwelling. Then the said

wicked enemy, hearing the most holy name of Jesus, immediately

fell and struck his face on the ground, and rising thence

he wished to strike the said Blessed one: but the grace of God

preventing it, he was unable to accomplish this.

[32] It also happened that on another night, ^m when

the handmaid of God stood alone in her room dedicated to sacred meditations,

as was her custom, They try in vain to strangle her. malignant spirits envying

the happiness of her mind, four of them came to

her in human form, and with the greatest terror and

wickedness they seized her and threw her upon a certain ^n chest.

But immediately the aforesaid Archangel

familiar to her, making the customary sign with his head,

put them to flight. And she offered praises and thanks to the Lord,

placing herself in prayers. But again there came to her

the aforesaid four malignant enemies in human form,

after whom also many others came in the form of domestic

swine, with huge teeth grinding: but she,

trusting in her divine Spouse, always said: God,

in Your name save me. Then the aforesaid four

malignant spirits with great wrath and fury

seized her, wishing to suffocate her, and thus they constricted

her throat; afterwards they carried her on high, where

there was a rope tied to a pole, wishing to hang her on the said

rope. She, recognizing this, seized the said

rope, so that the aforesaid wicked spirits could not

place her head in that deadly noose. And while she

thus stood, the aforesaid malignant spirits beat her with

the sinews of animals. Thus standing in distress from the

beatings inflicted upon her and from the insults and threats

which those malignant ones inflicted for no small space

of time, though always firm and constant in the Lord,

she found herself sweetly placed in the upper room of the house,

the demons then vanishing. She, kneeling,

gave thanks to her Creator, as was her custom. And behold,

four other malignant spirits came to her in terrible

human form, the same, once scorned, rage dreadfully: whom two others accompanied in the form

of lions, and two others in the form of wild beasts,

and two others in the form of stags, and two others in the form

of dogs: all most ferocious, they stood before her with

great reverence and adulation. She, understanding this

and scorning them, they, seeing themselves confused, all, as

most ferocious and most cruel, moved toward her;

some of them from one side and others from another seized

her, pulling in different directions, and from every part

of them fire most burning came forth. And standing thus for

Lord, wishing to console her, sent that

glorious Angel with greater joy she is taken up into ecstasy. than he was accustomed to before:

over whom she saw an unusual and divine

light, by which light this Blessed one was covered and surrounded:

and then she was sweetly placed in the location where she was accustomed

to stand in prayer, and she saw the most high Lord

in His most holy humanity with His most holy and

most refulgent wounds, and this handmaid of Christ stood placed

upon the wound of the most precious breast of the Savior,

as is written above in the visions. ^o This Blessed one

persevered in the said conflict from the second hour

of the night almost until dawn.

[33] At another time, while the handmaid of Christ

gave herself to holy meditations in her room, seven

malignant spirits, she spurns those flattering under a sheep-like guise: envying her will united with God,

approached her in the form of white sheep,

showing her great gentleness and signs

of humility with a certain false and apparent light, which

she considered to be darkness: and she heard a certain

terrible voice in the manner of thunder, and it appeared to this Blessed one

that the voice came from the said demons: but from very

far away, although those wretched ones tried to make the voice

beautiful, and this voice said: Hail, servant of God,

who are so greatly loved by your Spouse: we come into

your sight on account of those virtues which God

has granted you. We are the seven gifts of the Holy Spirit, which

come to remain with you, because you always do

what is pleasing to God, so that we may teach you the honor of God.

O servant of God, how greatly you please God: He loves you exceedingly.

You may well take comfort, but do not despise that which

He Himself sends you from His company on account of your privilege.

He will lead you to His place of such great joy, where without

harm you will be comforted: trust us, and stand firm, and

do not doubt. therefore they turn into wolves. This Blessed one, however, scorning them and indeed

mocking them, heard another horrible diabolical voice

saying to her: Since you do not believe those things which we say,

those things which you imagine we shall do: since the good given to you

you do not know how to keep, we shall give you evil, and you shall keep it.

You do not know how to appreciate such melody, which we shall give

to you and your senses: whence harm will come to you,

because you do not know how to be obliging: this day will be the one on which you will be utterly

annihilated. When these words were said, suddenly those

malignant spirits changed themselves into most ferocious wolves, they are restrained by the Angel,

rushing upon her with the greatest fury and wrath

to devour her. And suddenly the above-mentioned Archangel appeared,

making the customary sign with his head. At which

sight, immediately the malignant spirits retreated, yet

did not depart. Then that one devoted to God saw the above-mentioned Archangel

emit another unusual divine light, foreign

to that light which the malignant spirits had shown

when they came. yet they fill her eyes with ashes: And because she continued to gaze upon that

true light, those malignant spirits, indignant that

she did not appreciate the light shown by them, so that she might

not be able to gaze upon that divine light, from the dust existing

in the house they threw it in her eyes. And although from

the throwing of the dust she suffered distress, nevertheless

she saw the light existing above the glorious Archangel,

and still also the malignant spirits. The heavenly

Spouse, however, wishing to console His handmaid,

suffering grievous pain in her eyes from the dust

thrown by the demon, with a most sweet voice

caused to be said to her: May your faith prevail, which from humility is thus

crowned, which has so adorned it, and makes the soul

secure, which is well forewarned and does not permit itself to be deceived,

but makes it astute. May providence prevail, which

has thus adorned you and thus rendered you free, and

confirmed you with the Lord. but she receives comfort from the Lord. Soul, be firm, and do not doubt that

you will always be thus guarded by Him who has loved you. When these words

were heard, the aforesaid malignant spirits, like most rapacious wolves,

changed the form of wolves into the form

of sheep, as they had come before: and thus become gentle,

with a false voice they said: Soul, do not doubt, but know

yourself, because ingratitude is exceedingly hateful to the Lord,

for the Son of God Himself was always grateful to His Father,

and was always content in the will of His Father: therefore

why are you ^p not content with what is given to you? Whence

this soul devoted to God, scorning them and mocking them,

again they changed their form into that of most

ferocious wolves, with great fury making the greatest

uproar, so much that it seemed the whole house was about to collapse,

inflicting no other injury, however, on this Blessed one.

[34] On the following night after the above-mentioned conflict,

the malignant spirit placed in the bed of her husband,

^q and also in the ^r straw mattress of this Blessed one's little bed, so many fleas

that it was astonishing, and especially since before

they had in no way ^s been there, nor were they there afterwards.

She removed those foul creatures as

best she could, avoiding mention of worldly affairs and placed herself on her little bed in holy

meditation: but when her husband reminded her

of worldly affairs, namely about the management of oxen, sheep,

and other animals, the great impediment

of that matter upon her, because she could not have

from the room and went to the walkway placed

above the street. And suddenly three malignant

spirits in human form came to her, and with the greatest ferocity

seized her and threw her through the said walkway.

Her husband, hearing this and amazed,

called her. all hearing, she is dreadfully beaten. She, the most secret keeper of divine things,

not wishing to reveal them to her husband, said: Be at peace,

because it is nothing. The malignant spirits, however, beating her

with greater force and wrath, the sound was of such great uproar

that not only her husband, but also the neighborhood,

and her son, who at that time was ^t Marshal,

having returned from his office to the house, heard the very great

noise: and fearing that there was not a fight,

he came running first to the handmaid of Christ: she,

knowing this in spirit, said to him: Do not worry,

because it is nothing. ^u

^a The Saint's husband is vexed by demons. Anguillara, who attributes this and the following temptation to October of the year 1431, adds at this point:

Again the husband fell asleep, and those two malignant spirits returned and

began to beat the sleeping man: who, feeling the pain but unable to ward off

the enemies, cried out as best he could. When the Saint saw this and

heard herself being called, she went to him, advising him not to fear. He, now

fully awake and utterly astonished, told his wife how in his sleep

some wicked vision had been presented to him, and because he had been unwilling to

consent, he had been severely beaten by the demons. And indeed it often

happened at other times that demons were troublesome to Lawrence, the husband of Frances.

^b A frequent word among semi-barbarian writers, says Vossius.

^c In the month of December, according to Anguillara, as is also the following conflict.

^d In the year 1432, in the month of January, says the same, and she assigns the two next conflicts to the same month.

^e Anguillara reads and translates oil.

^f Quarrel, with derivatives. A lawsuit: a dispute, says Vossius, page 339; the French also say Brigue: Albert of Strasbourg, a writer of the fourteenth century, uses the word often: and from compounds or derivatives of this, imbrigare se cum aliquo to embroil oneself with someone and brigosus, that is, quarrelsome. Brigare, moreover, and briguer in French

and Italian means to solicit some office insolently: likewise

to follow or stir up seditious factions: those addicted to which, because they are accustomed

to plunder from adversaries, are generally called Brigantes brigands, and brigantines pirate ships.

^g In Italian dispetto, which here is simply and barbarously taken according to the rules of the second declension, when it is of the fourth, and should be written despectibus.

^h The foot stuck in the stirrup is read in an ancient inscription from Wolfgang Lazius in Vossius, who also found bistapia in Blessed Jerome: stirrup, grooms some say stapedes as a new word from the Latin language, when it was previously a barbarian word: for the barbarians, as well as the Germans, stab or stap is the footprint, stappen, staffen, to plant the foot: and because staffs serve to support it, these too are called staffae: which for the episcopal crozier has now especially gained currency among the Germans. From staffa, moreover, the staffarii are, in Italian staffieri, the grooms of noble men, and by a more widely extended usage, also attendants.

^i Thus St. Gregory of Tours said tempestatio: and in the vernacular, tempestare is said for to stir up trouble, to be angry, etc. commotion.

^k Thus the Italians call the horse's mane: it seems however that one should read rump: because in Italian it reads sopra la groppa, in French en croupe.

^l In the month of February, says the same.

^m In the month of July, as the same would have it, the husband being absent from the City.

^n Chest. That is, a cupboard. Whence elsewhere incassare, in French enchâsser, to enclose.

^o In various places, namely: for among the visions, at least those we have of the year 1432, of the month of July, no such specific one is found.

^p Thomas a Kempis also uses the same word in book 3 of the Imitation, chapter 58.

^q Recently returned from a journey, says Anguillara, and tired from the road.

^r straw mattress Thus is called a sack filled with straw or chaff.

^s That is, had been: here and often elsewhere, to stand for to be, an Italian phrase.

^t marshal A master of horses. From expertise in equestrian art, this name is formed, namely from the German words mar, horse, and scalk, skilled, experienced. Vossius should be consulted, page 243, where he treats at length of the use and etymology of this name: scalk, however,

as others before him, he translates substantively as servant or slave, in which sense the word

is neither in current use nor is proved by any example to have been used by the ancients.

The Apostles indeed were called God-scalci by Otfrid and others: but

why servants of God rather than those who know God should be understood by that word, no

reason appears. We therefore adhere to the commonly received meaning of the word, until

it is more certainly shown that it was once otherwise. The Academicians della Crusca interpret Marshal

as in the palace, the Prefect of the court; and in the army,

the magistrate next below the Emperor.

^u Frances is vexed by foul apparitions. Anguillara adds what is here omitted:

The following night, as the month of August was just beginning: while she was occupied with the customary

exercises of piety on her bed, many

demons appeared before her in the form of men, women, and children: and for the purpose

of tormenting her, to whom they knew all turpitude was an object of the greatest horror,

they exhibited before her eyes every kind of immodesty.

This horror, moreover, was so great that, as her

Confessor writes that he often saw, the mere mention

of such sins introduced into conversation would completely turn her stomach: and it is certain that the Blessed one was frequently

vexed by demons with such visions.

CHAPTER IV.

Other conflicts of St. Frances with the demons, also at the Tower of Mirrors.

[35] When the servant of God was bodily sick, ^a and

lay in her small bed in the room of her son, She is buried under horse armor at night while sick. the malignant

spirit, envying her holiness, on a certain night,

while she watched and contemplated as was her custom,

that ancient enemy threw upon her head the armor

or coverings of the horse of her son, and a certain sister ^b

of hers named Perna, and also her son, awakened

by the noise, fearing that the greatest harm

might have befallen her; she told them not to worry, because

by the intervening divine grace, she was suffering no other injury,

nevertheless not revealing to them the diabolical

operation: on account of which, all who were in that

house were amazed, considering that those horse

armors were so heavy and very great, and had inflicted

no harm upon her.

[36] On a certain night, after the servant of God

was freed from the aforesaid sickness, carrying through the house

spirit in human form, unable to make her fall,

with great force threw the said candle from

her hands. She then took another candle,

an unblessed one, A furious demon spits upon blessed candles. which the aforesaid enemy also extinguished.

She again took another blessed candle,

which that malignant spirit with

great fury pulled from her hand and threw to the ground,

spitting upon the blessed candle. At which

she was not a little amazed, that the demon would spit upon the said

candle and not upon the other, and she commanded

the same malignant spirit on God's behalf to tell the reason

for this. That ancient enemy, with great

fury, answered that he did this out of great

contempt and hatred which he had for the blessing of candles.

For which reason this Blessed one, whenever there were

storms in the air, would light blessed candles and

sprinkle the house with holy water.

[37] At another time, while the servant of God at nighttime

stood in holy meditations, six

malignant spirits in the form of white doves, envying such

happiness, demons changed from doves to stags are put to flight: showed themselves to her as most beautiful,

so that this Blessed one might believe them to be among the number of those

doves which she often saw in the beatific vision.

But this Blessed one, examining and recognizing the malice of those demons,

scorning them and mocking them,

they, indignant, changed themselves into the forms of stags,

assaulting her and causing the greatest annoyances. Then

the glorious Archangel, of whom mention was made above, who

was accustomed to stand at the right of this Blessed one, presented himself

before her with great joy, and suddenly the aforesaid demons

vanished.

[38] At another time, ^c four malignant spirits,

in the form of most ferocious lions casting fire through

all their parts, came to the handmaid of God, who was

in her room at nighttime in holy

meditations, the same tried in vain to lead her to rash judgment believing they could by this means

make her fall into false judgments against her neighbor. Other demons

came and showed themselves in the forms of certain

persons who were well known to this Blessed one, of whom

well closed. And the demons told this Blessed one

that the money of that person was like

idols to him: another of those persons held a tightly grasped asp,

and another a serpent: and thus those malignant spirits showed

this Blessed one many persons in various

modes and forms. they rage fiercely against her. This handmaid of Christ, understanding this

and scorning them and their perverse intentions, those

malignant spirits, with the greatest wrath, because she understood them,

advanced toward her to tear her apart

with their cruel hands and claws, beating her

with certain sinews of animals; and with that fire

which came from them, they gave her great pain. But on account of

the great noise proceeding from the blows of those

demons, the husband of this Blessed one, lying in his

bed and hearing her cry out often: Jesus, Jesus,

and believing that she was talking in her sleep, called her

by her name, and suddenly those malignant spirits departed.

[39] On another night, ^d when the handmaid of God was in

her room occupied with sacred meditations and prayers,

eight malignant spirits, envying the peace and union

of her mind, came to her in the form of animals, They throw a serpent upon her,

pressing upon her signs and modes of adulation, so that this Blessed one

might fall into the vice of vainglory. But this Blessed one, understanding

their malice, in her humility scorning them,

mocked them. Then one of them threw upon this Blessed one

of God utterly abhorred serpents, nevertheless on that

occasion she courageously and manfully received that serpent and

tightly gripped it with her hands: and that malignant spirit

which stood in the form of a serpent, with which she struggled for a long time unable to harm this handmaid

of Christ, changed itself into the form of another most terrible

serpent which had seven heads; but that

first demon, who had thrown the serpent upon the servant

of God, said to her: This serpent is called a hydra. But

she, seeing so terrible a thing, with great constancy,

trusting always in the Lord, cried out and invoked

the name of the Lord Jesus Christ, and in her custom, manfully

defended herself, ^e now gripping one, now another of the serpent's

heads. While she thus stood in such trouble

and labor, and was defending herself with much anguish, that

glorious Archangel made the accustomed motion with his

head: when this was done, the demon which was in the form of a viper she is visited and encouraged by St. Paul.

remained as if dead, inflicting no trouble.

And for a short space of time while the handmaid

of God thus stood, Saint Paul came to her and cast

the said viper from the hands of this Blessed one, saying:

This is a most malicious devil, with many

tricks, and those hairs which are around its mouth are very many

malignant wiles, which it has for tempting souls:

and if it cannot succeed with one, it quickly prepares another.

And likewise he said to this Blessed one: Soul, do not doubt when

you have these many visions: for the Lord does

this so that you may always live in fear, and in all things

He always holds you, and you always stand with Him. Receive

assurance, O soul beloved of God, and go to your ^f refuge,

and stand always absorbed in Jesus Christ, who has

given you strength and fortitude: so that you may be secure, see to it

that you be well free in the good pleasure of God.

[40] On a certain night, while this Blessed one left her room

to warm cloths for the illness of her husband, demons detest her obedience,

she found three malignant spirits in the form of servants of God

clothed in white, who made signs of the greatest humility and

reverence to her. She, recognizing their

malice, said to them: O wretched, proud, and wicked ones,

do you show me such great humility? What is it that

you do not consider yourselves to be put to shame? You who were and

are rebels against your Creator because of your pride,

and are still obstinate in such great wickedness: and

you wish to show yourselves to be humble to me? Then the aforesaid

demons, disturbed, changing their former form, showed themselves

more terrible, and with the greatest sorrow said:

O this obedience, which will make us go into

the depths! And with much fury and wickedness they struck her

fiercely, then they seized her, wishing

to throw her through the walkway. Then the glorious Archangel,

making the customary motion with his head, put those malignant

spirits to flight.

[41] While her husband was still sick, and she

wished to make cloths warm for his health,

going out of the room, she found in the hall a malignant spirit

in the form of a serpent, quite long and black,

vomiting fire from its mouth. A demon in the form of a serpent, She, kneeling, as

she was accustomed to do in similar cases, while she firmly persisted

on account of the black and terrible fire proceeding from the demon's mouth,

the aforesaid serpent raised itself on high,

saying: I wish to place myself at the side of your husband.

She was thinking of drawing near to her husband so that he might not fear.

The serpent, seeing or understanding this, said to this Blessed one:

If I had shown myself in such a form to a soul,

it would never allow itself to be conquered by me, for it would recognize me;

but so that I may be able to bend and conquer souls,

I show myself to them with pleasing things, to the end that they

may incline to my persuasions. And while this Blessed one still

stood kneeling, seeing that she could not go to the kitchen

because of the serpent and the fire proceeding from its mouth,

the glorious Archangel familiar to her, who

always stood at her right, placed himself before her, and

gave her a safe way to go to the kitchen. She

followed the said Archangel, the same opposes her who would warm cloths for her husband. but always

kneeling. The Archangel, seeing this, raised this Blessed one

with his hands, so that she might follow him standing upright. When

she was in the kitchen to complete the said office,

that malignant enemy in the form of a serpent wound itself all around

her: then the glorious Archangel took

serpent, and from that serpent, as it appeared to this

Blessed one, many pieces were made. After this, the

Archangel led her unharmed to her room,

and what is more wondrous, although this Blessed one had been unable

to make a fire in the kitchen, she found the cloths ^h and

the stone on her breast so warm, as if they had been at the fire

for some time, by the working of divine grace. After this

there appeared another malignant spirit in the form

of a most ferocious lion, and with great fury wishing

to devour and tear apart this servant of God; and the glorious

Archangel, making the customary motion with his head, put

that malignant spirit to flight.

[42] On a certain ^i night, after the servant

of God remained in her widowhood, Having tried in vain to harm her in various ways, and was standing in the house

of the community of her servants and daughters in Christ in

her cell in holy meditations, as was her custom;

two malignant spirits came to her in the form of most

ferocious lions, through whose mouths and eyes came forth

terrible fire, and caused this Blessed one the greatest

annoyance: but by the working of divine grace, they were unable

to harm her. After this, another malignant spirit came

in human form, more terrible than the two first, and wished

to throw her between those two who had come in

the form of lions: which he was unable to do, by the divine grace

preventing it. Believing he could do worse, he opened

through it: which, by the grace of God prohibiting it, he was

unable to do. Then, full of wickedness and great fury, with

certain sinews of animals he struck her fiercely. Then

one of the daughters in Christ of this Blessed one, who always lay

in the same cell, although in another bed, Agnes by name,

awakened by the great noise, rose

promptly: and found her distressed and placed in great

labor, for that ancient enemy had raised her

on high and let her fall to the ground. From which that

Agnes, finding her thus distressed and already very

cold, at last he strikes the Blessed one with heavy blows, while others hear it. both from the cold weather, and from the opening

of the window, and also from the prolonged and diabolical

battle, told this Blessed one to go to warm herself at

those malignant spirits might rejoice at her withdrawal. For

when after the battle and the blows inflicted on her by them

she remained constant and firm, those malignant spirits

departed sad and confused. When the said Agnes had

withdrawn, the aforesaid malignant spirit in the form of a man

struck this handmaid of God again forcefully, to such an extent

that a certain other daughter of hers in Christ, named Jacobella,

heard those very great blows inflicted on this Blessed one:

and when she entered the said cell, she found

her kneeling, bending from the blows inflicted on her,

but she did not see the one inflicting the blows. She,

moved by compassion, embraced this Blessed Mother:

and believing that the blows would fall upon her arms,

she heard that the blow struck a certain

panel of that cell. And very often her daughters in Christ

found her thrown on the ground, ^k with disheveled hair,

cold, and greatly distressed: and more often they found

the cloths of her head hidden away, which the malignant

spirits would remove: especially that Agnes, who continuously

stayed in the cell of this Blessed one. They also heard

^l the clashes of those and the responses of this Blessed one,

but none of them could see those demons.

[43] At another time, a certain daughter in Christ of this Blessed one,

being at the point of death, The Blessed one restores speech and life to a dying woman: and so gravely

that she was deprived of natural sense, such that

the doctor said there was no longer hope for her bodily

salvation; this servant of God, feeling exceedingly great compassion for that

sick woman, and fearing for her spiritual salvation, because

she had not humbly received a certain correction

given to her that night; when she had given herself to prayers

and sacred meditations, as was her custom, she earnestly

and affectionately besought the Lord and His glorious

Mother for the said woman, that she might be freed from such danger. And

in the presence of her other daughters in Christ, calling the aforesaid sick woman

by her own name, she said in a loud voice:

If it is true that our Congregation has been ordained by

the supreme Creator, and that the heavenly Queen is the

foundress of this Congregation, I command you by the power

of most holy obedience to speak to me. O

wondrous deed of the divine operation! Since the sick

woman herself had already lost the power of speech, she answered thus saying: O

Mother, what pleases you? And by the intervening divine grace,

she was freed from that illness, at which the daughters

in Christ were not undeservedly very amazed. She,

having returned to her cell to render praises and thanks for so great

standing kneeling, and is severely beaten by demons, two demons came to her with great

fury and with the sinews of animals, beating her cruelly,

and with the greatest wrath they said to her:

So you ask thanks of your God, and of your high Queen?

And saying these things, they beat her and dragged her

through the said cell. And while the servant of God

suffered such torment, a certain one of her daughters in Christ,

Frances of Veroli, hearing the blows and

scourges that were given to this Blessed one by the demons, and seeing

her thrown on the ground, and stupefied at such cruelty,

called one of the daughters in Christ of this Blessed one,

who was called Agnes. ^m Agnes herself

found the servant of God wrapped up on the ground, and

the cloths removed from her head, and greatly distressed

from the blows inflicted; and she saw her kneel

and for all these torments inflicted upon her give thanks to God,

as was her custom in similar cases. always unconquered. For

whenever she was scourged by malignant spirits and remained

beaten, like a manly soldier she always remained

unconquered, constant, and secure, although she was continually in

holy fear.

[44] This handmaid of God told her spiritual Father on many occasions

that although she saw the malignant

spirits in diverse appearances, she did not see them in their horrible essence; How the Saint conducted herself in such cases, and especially

that she would rather choose to throw herself into a burning

furnace than to see them, even in their diverse

appearances: but by the intervening grace of God and the continual vision

of that most glorious Archangel, she was always freed

from such disturbances. She also told her spiritual

Father, questioned by him under obedience, that

when she was beaten by the malignant spirits, or oppressed

by other various troubles inflicted on her by those demons,

she always invoked the name of the Lord Jesus, nor did she withdraw

until those demons withdrew, but she was always

kneeling, invoking the name of Jesus: from which

it happened that when her spiritual Father asked why

she did not withdraw during such disturbances,

she humbly answered that if she had withdrawn out of fear,

she would have incurred the danger that she might perhaps have been

deranged in her senses or hindered, and would always have remained in continual

fear: and therefore she always stood, with the Lord's help,

constant and manly.

[45] Here end, by the grace of God, the most victorious but most laborious

conflicts given and inflicted on this servant of God very often

by the enemies of the human race. conclusion. It is indeed true that

they were more in number: but for the sake of brevity, the rest being cut away,

these few are written here for the honor of the most holy Trinity

and the commendation of the angelic life of this handmaid

of Christ, who willed to bring so many and so great victories over the demons

to Blessed Frances. Now, with the help of God's

grace, we shall begin to relate how the Wisdom

of God, the Son of God Himself, showed to this Blessed one in this life hell and

its punishments, which souls suffer there who have scorned

the divine mercy. ^n

^a In the month of September of the year 1432, says Anguillara: and she relates the following two vexations to the same period.

^b It seems to be a diminutive name for Petrina or Petronia.

^c In the month of November of the same year, according to the same.

^d In the year 1433, in the month of January, according to the same witness.

^e An Italian idiom: in Latin one would say now one, now another.

^f For

the place of refuge and safe retreat, a term taken from Italian military usage,

in which it signifies a square tower to be entered only by stairs; Redoubt. which being removed, those who are inside hold a position of safety, and with missiles prohibit access or passage. In Italian Ridotto, in French Redoute.

^g How

great is the scarcity of more solid firewood in Rome, and how great the use of vine-branch cuttings

for the same purpose, we ourselves saw there with amazement.

^h The use of

stone for retaining warmth longer is frequent among the sick; others

fill a sack with heated sand; others use a well-closed vessel of boiling

water, and these they place at the feet of the sick: the stone omitted above at

the beginning is expressly mentioned by Anguillara. Moreover, the Blessed one held this stone with

the cloths in her arms at her breast, according to the translation of the same

Anguillara, who, making the end of her second book here, thus concludes:

These are the things which I find written about the conflicts of the Saint with the demons while

she lived in the house of her husband: there were also others while she lived in the house

of the Tower of Mirrors, which will be related in their place, namely in book 5: we however did not wish to separate them from the rest of the text.

^i In the year 1437, in the month of February, says Anguillara, book 5, chapter 11.

^k As if in Latin one said ex capillatam with hair undone: for the letter S, in place of the Latin prepositions ex or dis, Disheveled. prefixed to verbs and participles, has the force of negation in the Italian language.

^l Contrasto in Italian means a fight, contest, combat: hence they form contrastare, Clash. whence the verbal noun contrastatio and contrastramentum: whether these have a Latin or a barbarian origin I leave in doubt: they are certainly barbarian from the standpoint of true Latinity.

^m And together with the Blessed one she managed the house, says Anguillara, book 5, chapter 6. Certainly below it will be said that the same Agnes Lelli had been

placed in charge of the house before Frances moved into it; and after

her death, she was the first to govern it with the title of President.

These

visions were summarized by the aforesaid Anguillara in book 1, chapter 24, and

by Julius Ursinus in book 2, chapter 8: and she indeed assigns no certain time to them:

he, however, seems to have placed them at the latest tyranny of Ladislaus in the year 1413, To what time do the Visions of hell belong? when

he places the exile of the husband and the serious illness of St. Frances, which the vision followed,

at this year: but we have already shown that they were not only written after the year 1432, or

even later, but were also experienced then:

moreover they were written with this title: Here begin the treatises on the punishments which souls suffer in hell: which treatises we divide into fewer chapters; we give the titles separately here.

TREATISE I. On hell.

II. On limbo.

III. On sodomites.

IV. On usurers.

V. On the same.

VI. On blasphemers.

VII. On traitors.

VIII. On the same.

IX. On murderers.

X. On those renouncing the Catholic faith.

XI. On the incestuous.

XII. On sorcerers.

XIII. On the excommunicated.

XIV. On the proud.

XV. On the same and on ambition.

XVI. On the wrathful.

XVII. On the avaricious.

XVIII. On the envious.

XIX. On the remorse of conscience.

XX. On the slothful.

XXI. On the gluttonous.

XXII. On vainglory.

XXIII. On those not honoring their parents.

XXIV. On those who break the vow of chastity.

XXV. On procurers of their daughters.

XXVI. On the hateful.

XXVII. On judges and forgers.

XXVIII. On detractors.

XXIX. On foolish virgins.

XXX. On foolish widows.

XXXI. On women adorning themselves.

XXXII. On false preachers.

XXXIII. On wicked confessors.

XXXIV. On Supreme Pontiffs.

XXXV. On dice players.

XXXVI. On dancers.

XXXVII. On vain married women.

XXXVIII. On physicians.

XXXIX. On apothecaries.

XL. On tavern-keepers.

XLI. On butchers.

XLII. On the names and occupations of demons.

XLIII. On naming the name of Jesus.

XLIV. On the punishments which souls suffer in purgatory.

XLV. On the same matter.

XLVI. On the same matter.

XLVII. On the same matter.

XLVIII. On her death and her presence.

CHAPTER V.

On the place of hell: the torments of usurers, blasphemers, perjurers, sorcerers, and others.

^g destruction Everywhere that word is taken among the interpreter of the Old Testament and the Holy Fathers for devastation. Cassian, in book 6 on the Incarnation, said to be sent for plague and destruction: which somehow comes closer to the present usage.

^h An Italian word signifying ignited, glowing, burning.

^i Thus both above often and henceforth more frequently this word is found for to drag, and

since it could not be excused by any idiom of the Italian language, we long

judged it to be the barbarism of the copyist rather than the author:

now the frequency of its continual recurrence forces us to doubt: the same has happened to us

with the word discrepare for discerpere to tear apart: both of which, nevertheless,

we preferred to correct lest the reader stumble on the same thing so often: of

the original spelling of both words it suffices to have warned the reader once here.

^k Perhaps pallottis, that is, little balls, thus said diminutively in the Italian language from palla, a ball, sphere; in German Balle. Below in number 74, Palloctae are also read.

CHAPTER VI.

How the capital sins and certain other things are punished in hell.

[58] While this servant thus stood, she saw the souls

of the most base proud and haughty ones existing in

one place; but on account of the diverse circumstances of this crime,

those souls were divided particularly into diverse

places according to the diverse circumstances of this sin,

although all those places were enclosed in one common

and principal place. Ambition was placed in its own location,

but was exceedingly reviled by the demons: torments of the ambitious, for just as those

souls had desired honor, so in the same manner

confusion was given to them by the demons. And likewise in

order with the other circumstances, according to their fault,

they were punished, although generally, to inflict upon them

the punishment of that sin, there was a certain very great lion of

ignited metal, with an open mouth: and in its throat were

blades as sharp as razors, cruelly ignited, and in the middle

of that lion were serpents and toads, or

demons in such forms, and in the rear part

of that lion were also those iron instruments,

that is, ignited razors. The demons appointed for this purpose

threw those souls on high, and they, falling into the mouth

of the lion, were cut and divided by those razors

which were in the throat of the lion; to such an extent that they appeared

as if dead. After this they passed into the belly

of the lion, where there was such a terrible filth of

poisonous things, and such abominable torment, that

they seemed dead; but afterwards they would be revivified. And those demons

who stood at the lower part of that lion had

hooks in their hands, with which they extracted

those souls from the lower part of that lion, where there were

sharp razors, and thus they were mangled

and torn apart by the said demons: and this torment was continually

given to them. And those sorrowful souls, with great fury,

on account of such terrible and horrible tortures, always

blasphemed and cried out. The demons

hurled these insults at them: O accursed proud ones,

who for a long time warred in the world, now you are

placed with Mahomet, and you have punishments and pains

persisting now and forever; by the aforesaid

Mahomet is understood that lion.

[59] She also saw the souls of the wrathful,

and according to the diverse circumstances of wrath,

they were punished in diverse ways: but the punishment of the wrathful, which was specially

given to such souls was that they were placed

in a certain place in which there was a certain terrible and horrible

serpent, as if it were of ignited metal: that same

serpent had a broad and open chest, and its head inclined

upward, so that its neck was like a certain

arch: and in its head, which was open, were

iron instruments ignited, made in the manner of a reversed crescent,

and those instruments were sharp and screeching: similarly

in its open chest. The demons seized

the souls existing there and sent them through the head

of that serpent through those iron instruments, ignited:

and those demons had in their hands what was like a

^a small round shield of iron, ignited, completely full of

very long and very sharp and ignited nails, and with those small shields

they thrust those souls into the head of the serpent: and also

other demons were present with ignited hooks, and when

those souls were in the chest of that serpent, with great

fury they violently extracted them, and carried them

through the aforesaid iron instruments, in which they were most cruelly

torn apart and mangled. And these punishments

they continually suffered, always blaspheming with

great wrath.

[60] While the servant of Christ thus stood, she saw the souls

of the avaricious existing in a place full of great

serpents; and each of those serpents received one

of the aforesaid souls, of the avaricious and with its teeth bit her in

the heart, and with its tail struck the mouth of that soul,

and with its two hands squeezed her.

And certain other demons stood with ignited combs,

with which they lacerated her, and violently seized them

from those serpents. And in the aforesaid place where

these souls were, there was a certain deep pit

full of melted gold and silver, in which pit each

of those souls was submerged by these demons:

whom, throwing them on high, they made fall, and

afterwards tortured them with those most cruel

combs. And those souls stood in the lower place, and

the demons poured melted gold and silver

into their throats, and from those demons they received many

insults along with the other general

punishments.

[61] While the aforesaid servant of God stood thus

in anguish, and of the envious. and terrified by these visions of the demons

and of those suffering punishments, though nonetheless she was

comforted and exhorted by the aforesaid company to be

firm in faith and to doubt nothing: she saw the wretched souls

of the envious, whom the flame of fire covered, and each

of them had a most venomous worm

which gnawed at her heart, and came up through her throat,

and when ^b it reached the palate, one of those demons

principally assigned to each soul, with

his hand, gripped the throat of that soul so that the aforesaid

worm could not come out: and with his other hand,

which was hooked, he held a sword, with which he cut the heart of that soul;

which was afterwards restored. The other demon

stood with certain iron hooks, ignited and most cruel,

with which he extracted the heart thus already restored, upon

which he defecated, and wrapped it in that filth,

and thus soiled, drew it across the face

of that soul. And what is said of one, understand it of all.

And continually those wretched souls received insults

from those demons, and along with these special punishments

mentioned above, they stood in the lower place of hell.

While the servant of God thus stood, she saw how all the souls

existing in hell generally each had in its memory

a most foul worm which

continually gnawed at it, though more or less. And

this punishment was separate from the other punishments, and was called

the remorse of conscience: on account of which, the demons hurled

great insults and inflicted the greatest tortures on those

souls.

[62] She also saw the souls of the slothful,

sitting in the middle of fire, with heads bowed

and arms folded, and the flame covered them, and they sat

upon a certain square stone, which stone was

carved with ^c grooves, as we sometimes see

certain columns, Punishments of the slothful, and those grooves were full of burning coals:

the stone, moreover, was exceedingly ignited; the demons

dragged the aforesaid souls from one side and from the other of the stone, below

and above. They held certain

hooked and ignited instruments, with which they pulled and

dragged them with the greatest fury, and from the sharp

stones those sorrowful souls were as if torn to shreds,

and from the coals existing there they were burned,

and from the hooks of the demons they were mangled: but that punishment

which was given to that soul by pushing it up and down

was on account of the loss of time. And one

of those two demons was behind that soul,

and held one of its hands upon the heart of that soul;

and with the other, in which he held a sword, he cut the whole

breast on the right side, and into that wound he poured

boiling oil, and this punishment was given to them on account of

the vicious hope in the mercy of God, and especially because

they prolonged their sins while they were in the world. Likewise the aforesaid

demon placed in that wound many and diverse

worms: which punishment was given to them on account of the many

thoughts by which while they were in the world they were agitated,

especially when they were idle.

[63] While this most devout handmaid of Christ was exceedingly stupefied

by the aforesaid terrible visions,

yet exhorted and comforted by the aforesaid company,

she saw the souls of the gluttonous suffering the greatest torments. and of the gluttonous,

On account of the principal sin of gluttony, they stood

in the lower place of hell, and a certain demon seized

the soul by the head and dragged it through

burning coals: and another demon climbed upon

it while it was thus dragged, and with hooked feet

^d kicked it, and bound its hands and feet, and threw it

below, where there was a large vat full of

melted pitch: and in such a torment it was submerged. And

from that torment it was extracted and plunged into another vat full

of ice, and while it thus stood, most burning wine was placed in its mouth:

and this on account of excessive eating

and drinking, on account of which also many

serpents entered its mouth. And that demon said to them: ^e Excessive

heat and cold, and the great trembling of serpents,

and such punishment and greater, the gluttonous will suffer,

and they will also suffer another punishment, which is the punishment of loss.

The demons themselves said: O gluttonous drunkard,

who, while you were in the world, licked the world itself, now endure

punishments and pains, because you well deserved them: serpents

will be your food, and burning fire your drink.

[64] Likewise those souls were bound on a great iron

pole, ignited, who also on account of lust which punishment they suffered on account of the vice of

lust, which very often descends from the vice of gluttony:

and while the soul was thus bound, another demon came to it

with a great ignited tongue, with which he licked it entirely,

which was the greatest punishment for it: another demon

held a hooked sword, with which he lacerated

the soul through those parts which the first demon

was licking. And they suffered this punishment on account of the vice

of vainglory: for powerful gluttons are accustomed at their tables

to display multiple foods with multiple ornaments, vainglory, adultery

so as thereby to show their vainglory: for which reason

this Blessed one showed that the vice of gluttony has vainglory

connected to it. O lover of vainglory, who

so greatly showed yourself polished, you stand in hell full

of torments; now receive and eat your gluttonies, and

afterwards you will vomit them up. Beneath that iron pole

there was a certain iron grate, ignited, full of very sharp nails,

and the demons made those souls fall upon

the said grate, on which there was also a most cruel

serpent, which bit the wretched souls in the mouth, and with its

tail mangled them. This punishment they suffered on account

of the committed sin of adultery; which crime indeed,

on account of the diverse expenditures and preparations of foods,

is said to arise from gluttony.

[65] The souls of the gluttonous were also tortured with

they let them fall into fire, and the vices of theft were punished having iron

poles to which the souls were bound: and the demons

held them with iron pincers, ignited, and inflicted other

very great torments on them, holding them suspended, and such

punishments were given to them on account of the sin of theft, which

sometimes proceeds from the sin of gluttony. Moreover, those wretched

souls were placed in a well having such

levels: at the beginning there was water frozen with ice, in which

place the souls were placed; from which afterwards they were extracted

and placed in another level full of melted lead:

and in the aforesaid place, there was given to those souls to drink

in a third level, however, there were serpents and toads: and

after they were extracted from that level of melted lead,

they were placed in the third level among those beasts, and principally

those beasts entered through their mouths and penetrated

their bodies, and they were afterwards extracted from there by those demons with iron hooks,

ignited, and were dragged through

burning coals, and those demons cruelly

hurled insults at them, and those sorrowful souls

blasphemed with great fury.

[66] The servant of God also saw the souls of those who

had not honored their parents and had despised and

cast them off, and they had been placed in a ^f barrel full of razors,

very sharp, ignited on every side, Punishments of the impious toward parents, and the demons

rolled that barrel back and forth, and thus those souls

were cut and tortured. There were also in the aforesaid

barrel many serpents, which bit and struck

those souls in the places cut by those razors. Moreover,

that barrel was full of melted pitch, in which the wretched

souls were submerged; in addition, from that melted pitch,

it was poured into the throats of those souls. She also saw,

this handmaid of Christ, that the principal mortal sins

were punished in the upper place, in the area subject to it, according

to their circumstances, which circumstances

were punished in the middle place, or the upper or the lower

... ^g for they ascend upward in the other two,

if they stand in the lower place: and that chained prince of whom

mention was made holds these three places: and the wretched souls

were tortured in the lower place as well as in the middle

and also in the upper, according to the quality and

quantity of the circumstances of the sins.

[67] The handmaid of Christ also saw the souls of religious

who had not observed the vow of chastity

promised to God, of those sinning against the vow of chastity standing in a very great fire with many tortures,

each of whom was in a vat full of pitch

and sulphur, melted, and the demons with certain hooks

extracted those souls from there and threw them to

another vat full of hard-packed ice. Then the demons with

certain iron hooks, ignited, extracted those souls, blaspheming

and howling, from that ice, and placed

them between two ^h pieces of ignited iron, in which were

very sharp nails, also ignited, and there they were nailed: and

the demons stood all around with certain iron instruments

in the manner of ^i forks, with which they pushed

and tortured those sorrowful souls from every side, and

reproaching them, they said: O sorrowful souls, who have committed

sacrileges, now you are in burning fire to suffer

eternal punishments: and on account of the sacred spiritual Sacraments

which you received to your greater damnation,

not observing the precepts of God, the demons stand

always to torture you. And such souls stood in

the lower place and also suffered the other general punishments

of which mention was made above.

[68] While Blessed Frances stood stupefied

on account of the horrible visions, though her soul was comforted

by the said company, of parents who prostitute their daughters, she saw the souls of parents who exposed

their own daughters to the sin of lust, and each

of them was placed in what was like a ^k hut, which was entirely

ignited, upon which those souls were placed, and four

demons were arranged in the form of dogs

full of rabies, and they most cruelly lacerated those souls with their teeth,

and one of them threw pieces to another,

and the other to another: and that soul, which had committed the sin

by wicked will, saw its heart extracted

by the demons, and that heart was tossed from one demon to another,

and thus biting, each one in his part,

defecated upon it. But if that soul had committed

such a crime out of greed for money, the aforesaid demons

poured melted gold and silver into its throat:

and in those places where they had taken pleasure,

serpents stood bound, although those serpents

were indeed bound in all their parts, but principally

in the aforesaid parts. The demons, reproaching them,

said: O wretched souls, who formerly were

^l well provided, now you are in burning fire and suffer

^m shameful punishments: you destroyed the honor of God, and

now we torture you to suffer infinite punishments.

Those sorrowful souls cried out and blasphemed

the name of God, and those demons with the greatest

terror dashed one soul against another: and the

souls of the parents cursed the daughters, and the souls of the daughters

cursed the parents who had been the cause of such great

evils and tortures, and thus they fought together and

stood in the lower place.

[69] She also saw, this handmaid of Christ, the souls

which in this world had lived with hatred, which existed

sitting in fire, similar to the envious, of those fostering hatreds, according to what

was said above, and on account of this they were most grievously tortured.

And the demons stood with certain iron

combs, ignited, with which they lacerated them most cruelly,

and they stood in the lower place. She also saw, this handmaid

of Christ, the souls of judges of unjust judges, who had rendered false

sentences for a price, which had been placed in a great vat full

of melted gold and silver, and the demons with certain

ignited hooks seized those souls and from that vat

threw them to certain demons appointed for this purpose, who

were in the form of a lion: and by those demons they were mangled

and torn apart, having ignited mitres on their heads.

And the souls of forgers suffered similar punishments,

especially those who had sworn false oaths:

Indeed, the tongues of these forgers were extracted, of perjurers. and their hands

cut off, and the demons tortured them through all the senses

with a certain ignited and horrible tongue, and having thus tortured them,

they placed them in that vat together with the judges, and

such reproaches were received from those demons: You,

O sorrowful and ill-conducted souls, are cursed by God,

and on account of your evils you are burned by fire:

money has deceived you, and ^n among lions you are

tortured: and they stood in the lower place, always blaspheming.

[70] While the servant of God stood stupefied on account of the aforesaid visions,

though she was comforted by the aforesaid company,

of detractors, she saw the souls of detractors existing

in fire, each of whom had as an executioner a certain

demon having seven heads: and with the first

head he extracted the tongue of that soul; with another

head he devoured that same tongue; with another head

he spat that tongue into the fire; and with another head

he again seized that tongue and placed it,

exceedingly burning, in the throat of that soul; with another head

he blinded its eyes; and with another he extracted its brain

through its ears; and with the last head he lacerated

its nostrils: and with his hands he lacerated it

throughout: and afterwards he threw it into the fire with a certain

ignited iron covering. And other demons through

all its senses lacerated that soul, giving it such

reproaches: O desolate soul, who have let yourself

be deceived by your sensuality and have let yourself be led by lies,

of which you made vanity, and in detraction

you delighted; now you are placed in eternal fire and are

tortured by a viper and visited by demons, and you will always be tortured:

and such souls were in the lowest place, always

blaspheming the name of God.

[71] The servant of Christ also saw there the souls of those persons

who had preserved bodily virginity in this

life but had by no means preserved it mentally: of foolish virgins, they were

scourged by demons most cruelly with certain ignited

chains, and were greatly lacerated by those demons,

and were placed upon certain pieces of ignited iron, and

the demons hurled such reproaches at them: O wretched

soul, who in no way recognized your good, you have

lost your beauty on account of your false appearance:

now you are in burning fire, tortured by demons

and perpetually despised by them. of vicious widows, She also saw, this handmaid

of Christ, the souls of vicious widows placed upon

but inclined from the front parts toward the back parts:

the fruits of that tree were full of worms,

which were placed into those souls' mouths and

throats, and a certain terrible dragon surrounded those

souls and extracted their tongues and hearts and

lacerated their wombs, and gave those souls such reproaches:

O ill-contented soul, who did not provide for yourself,

but learned evil, and fell from good grace on account of

your wretched life; of women too studious of their appearance. now you are guarded by demons

and will be tortured for eternity. While the servant

of God thus stood, she saw the souls of those women who in their

life adorned themselves, and by certain artifices or ornaments

made themselves more beautiful: and because they also arranged

their hair, in hell, in place of their hair, they had serpents

biting their heads fiercely. Other

pieces of ignited iron the demons held, full of very sharp

ignited nails, and on account of the effort they had devoted

to adorning themselves, through all their parts those

ignited nails were driven in, and those serpents bit them at the points of the

nail strikes cruelly: and the demons gave them

such reproaches: O sorrowful souls, who have been

so vain, now adorn yourselves in this burning fire: by

these serpents you are struck and by them guarded.

^p Behold that you have fallen, because while you were in the world,

you were almost like demons, and with these demons you are

now associated, and for eternity you will be in burning fire, nor

will you ever have rest. Those souls, with great

fury, blaspheme the Lord.

^a Thus the Italians call a small round shield, from its round shape.

^b small shield That is, they arrived, as has already been indicated often elsewhere.

^c Striations or lines; thus the same people name them: whence rigare, to draw lines.

^d to kick From calcio, which in Italian is the blow of a heel struck, here is formed calciare, to strike with the heel.

^e groove An Italian phrase in which souerchio is used for copious, excessive, abundant.

^f barrel In the Life of St. Romuald on the seventh of February, number 92, it is read:

The devil began to strike a barrel without ceasing before the little door of the cell, as if with a hammer, and through the resounding wood was heard

with frequent blows of beating to thunder: at which passage we had doubted what it was to strike a barrel as if with a hammer; from this passage, however, we learn that veges for Italian writers is a barrel: and so the devil pounded the door in the manner in which coopers pound barrels. In the vernacular, veggie are called

small wine casks, of nearly triangular shape, so that they may conveniently be placed upon and removed from pack animals: hence they now indicate a quantity of wine by the number of veggie, as they indicate grain by Rubii. Therefore, just as the ancient vehes and vehia signified a measure sufficient for loading a wagon: so now a measure of wine sufficient for loading pack animals is veggia for the Italians, and there can be little doubt that it flowed from that Latin word. Indeed, the Academicians della Crusca say in their dictionary that veggia is also used for carrata a cartload, and render it in Latin as vehes and plaustrum a wagonload.

^g Something was omitted here by the copyist, as these words that were added indicate: in such a manner that.

^h In Italian, pezzo is a part of any solid thing such as wood or iron; of cloth or similar things, piece, pieces pezza; for the Spanish, both are pieza; for the French, pièce: Anastasius the Librarian also has gold pieces in his life of Benedict III: and in our Belgian lands in our memory, petiae were counted

among the sacrificial vestments, segments of the same material and color as the chasuble,

which were sewn to the priestly Alb around

the extreme edges of the sleeves, and also at the feet, as well as to the sacred

Amice, to represent the wounds of Christ: which practice, now abrogated by the universally adopted Roman rite, the

Church of Cambrai still preserves, and various monks in ancient monasteries.

^i fork. A diminutive from furca: the ancient Latins said fuscinae.

^k [hut] Anguillara seems to have read campanam a bell: but that this is the genuine reading, the aforesaid Academicians scarcely allow us to doubt, since they teach that capanna for Italians signifies not only a hut (French cabane, Spanish cabaña) but also a funerary platform which is otherwise called catafalco.

^l From

the usage of the common people, this signifies an abundance of some thing, or even generally of any

things contributing to necessity or delights.

^m The Italian word for shameful and dishonorable.

^n That is, among, according to the meaning of the Italian preposition fra, which signifies either, just as in German and Dutch unter, onder.

^o detraction. In the absence of proper Latinity, the practice prevailed of saying detrectare or detractare for what is properly to detract from another's reputation: and so the French even now use détracter.

^p A common Italian idiom: ecco che, meaning see! or do you see that?

CHAPTER VII.

Diverse torments according to the diversity of states and professions.

[72] The handmaid of Christ also saw the souls of those preachers

who either by flattery did not reprove

what was to be reproved, or by mixing false things with true things

led their hearers into certain errors: Torments of wicked Preachers whose wretched souls

were cast into a dark furnace full of serpents

and filth, by which serpents they were mangled

and trampled cruelly. But when

they endeavored to please persons, being unwilling to reprove their

faults, excrement which those demons produced in the form

of dogs was placed in their throats: then

their tongues together with their hearts were extracted by those demons,

and their throats were filled with fire: and

because they sometimes mixed heresies with the truth, those demons

in the form of dogs lacerated their tongues

and ears and hearts. After this they were placed in a certain bath

full of heated flints, and were laid upon them:

and the aforesaid demons filled their throats

with lead and sulphur and melted pitch, along with many

other things. On account of the sin of simony, however, they

suffered the aforesaid punishments: but in addition, the aforesaid demons

poured melted gold and silver into their throats,

and from those demons such reproaches

were given to them: O accursed soul, who in the world

preached and by your false exhortations sent so many souls

into eternal torments, now you stand in eternal torments

on account of your false teachings: now you will suffer in

the eternal fire so many torments. Those sorrowful souls

cried out, blaspheming on account of the said punishments,

and the other general ones which they also suffered together with these special ones.

After this, the handmaid of Christ saw the souls of Confessors,

who on account of simony had melted

gold and silver in their throats, and of Confessors, and in addition, upon

the neck of each one, a heavy machine was placed, and

thus they were thrown into a dark pit full

of much filth. Then the demons with ignited iron

hooks extracted them from those pits, lacerating them,

and then they were placed by those demons upon

ladders on which there were burning and ignited razors,

and one of the demons pulled the soul from one

side with his iron hook, and another demon from the other side

pulled the same soul through those sharp

and ignited razors. Likewise the demons made a fire beneath that

ladder, and such torments were inflicted on them because

they had led souls to do evil: then from the demons

such reproaches were given to them: O souls, who

were elevated and from your crimes have permitted

yourselves to come to the place of perdition, now you are

burned in fire to suffer infinite punishments: you have despised

the Sacraments, and by demons you are tortured. And such

souls stood in the lower place, always blaspheming

and crying out.

[73] While this one accepted by God thus stood stupefied,

and was nonetheless comforted by the aforesaid company,

she saw the souls of those of Prelates, who in life had been Supreme

Pontiffs, and they were degraded in the manner in which in this

life presbyters or clerics are degraded for their sins:

in this manner, namely, that their tonsures or

clerical crowns were flayed, and their fingers were cut

from their consecrated hands. She also saw that the

fingers of their hands and the skin of their crowns were placed in a certain less

reviled place. She also saw that the souls of presbyters

and clerics existing in hell were degraded in a similar

manner, of Ecclesiastics at which (for souls not having flesh

suffered such punishment) she was greatly amazed,

and was informed by the aforesaid company that it was thus

in this matter as in all other things: because after the final

judgment, when the body will be raised together with the soul,

they will suffer punishments in a similar manner. Moreover, the aforesaid

demons took pieces of iron, ignited, in the shape

of mitres, and these were placed on the heads of those souls:

then they were placed in a place darker

and more shadowy than the other places of hell: and of Simoniacs; for that place was

full of much filth and impurity. And those souls were

thrown into that same filth by the demons, with their heads

sent downward; this punishment of loss was inflicted on them

for the cathedral honor they had held in this life: from which

filthy and unclean place, with great fury, they were dragged by the demons

and placed in a more burning fire:

although they had always stood in fire, yet the aforesaid

was a certain particular punishment. Furthermore, on account of

the sin of simony, into the throats of these, the demons

placed melted gold and silver. Also,

on account of the sin of lust, if it had been committed by them in any way,

between two iron planks, they were nailed

with ignited and very sharp nails, and each soul

was nailed between those two planks cruelly.

After this, they were dragged from the grip of that punishment by the demons,

existing in the form of most rapacious wolves,

and the demons added to those souls such reproaches:

O souls, how wretched and reviled you are!

In another world you were exalted, now you are

tortured in this fire, and devoured by rabid and rapacious wolves:

this punishment and many others you will endure, and never

will you have rest. And always mocking them: those

wretched souls continually blasphemed the name of the Lord

and of the Saints.

[74] She also saw, this one chosen by God, the souls of dice players,

who suffered these particular punishments:

namely, of gamblers, that they were thrown and rolled in minute,

divided bones, placed on burning coals: moreover

the demons took iron dice, ignited, which

they placed in the hands and in the throats of those souls.

They also made them sit on certain iron tables,

ignited: and those demons, standing, had certain

whips in which there were ^a iron balls, ignited, with

which those souls were struck: and if on account of gambling

they had committed theft, they were hanged: and if they had committed

^b treachery, they were quartered:

and if they had committed homicide, they were decapitated:

and thus each one was punished for the sin committed

on account of gambling. And the demons placed melted

gold and silver in their throats on account of

the inordinate greed for money. Moreover, from other

demons such reproaches were hurled at them: O wretched

soul, who have let yourself be deceived and brought to such a place,

and of your own will have given us the victory, and

now we hold you in our power: you will always be subject

to our powers now and forever. And such

souls were in the lower place, always

blaspheming the name of God. of those addicted to dancing, On account of these horrible visions,

while this one beloved of God stood stupefied, nonetheless

comforted by the aforesaid company and exhorted not

to doubt but to have firm hope in the Lord; she saw

the souls of vain ^c dancers, who, on account of such a sin

committed by them, were placed on a certain

great iron pole, ignited, on which each of them was

bound: and the demons cruelly shot arrows at it. And

according to how it had consented to temptations of mind and

flesh in dances, so it was shot: and after

it was taken down from that pole, the demons with their feet

struck it, and terribly broke its head.

After that soul rose, the demons,

mocking it, danced around it: and each of

the demons held certain instruments in the manner

of sinews, which were mixed with ^d iron hooks, ignited,

with which they struck that soul in those

parts and places in which it had most delighted in dances;

for instance if they had sinned with the eyes by looking, if with the ears by hearing, likewise if with the tongue by singing, the tongue also was struck; and so with each member, as they had committed the sin, in that part in which they had committed it, they were struck. Moreover, such reproaches were hurled at them by the demons: O sorrowful and sad soul, who in the other world were captivated by worldly miseries, now you stand tortured with us and placed in the deep with many punishments and eternal ones. The handmaid of Christ also saw the souls of married women, and of vain women, who on account of the sin of vanity suffered such punishments as were described above concerning women who adorned or beautified themselves: but on account of the evil desires committed by them, they were split by the demons from head to foot: and in such a wound the demons placed many worms upon them: which punishment indeed was given them on account of foul thoughts and on account of excessive carnal pleasures: and many serpents surrounded those same souls, biting them principally in those members in which they had taken the most delight. Moreover, on account of the sin of excessive care in adorning themselves, they were thrown and torn apart by those same demons in the manner of a certain ball. Moreover, on account of excessive thoughts, they were placed in a bed full of serpents and toads and other horrible beasts, and they continually screamed and blasphemed God, and they also suffered, along with these punishments, the other general punishments described above.

[75] And here it should be noted that this woman devoted to God said Blasphemies of the damned against God, that those souls were punished more or less according to the places in which they had committed their sins; namely, in a profane or a sacred place. And she understood that the souls remembered those places in which they had sinned, and thus they were punished more greatly in an intellectual manner: and she heard how the souls of the damned existing in hell blasphemed the name of God cruelly and wickedly, and with great rage, and with such great wickedness, as if they had always received from Him many evils and no good whatsoever. They also blasphemed all the mysteries of the most holy Humanity of our Lord Jesus Christ; against Christ, and therefore on account of the vice of ingratitude those wretched souls were grievously punished. And just as the souls of those existing in glory always give thanks and render praise to God, both for creation and for the mysteries of the most holy Humanity, and for all other graces received from Him; so the souls of the damned blaspheme also on account of those aforesaid causes, for which they ought rather to praise and bless Him. They also blasphemed on account of the infinite punishment of such unimaginable anguish, although this punishment is common to all damned souls: for some blaspheme the mystery of the Circumcision, and some the mystery of the most holy Epiphany, and some that of the most holy Baptism; some indeed blaspheme the penance and fasting of the same Lord, and some the most sacred mystery of His Passion, and some the Resurrection of the same Lord, and some the Ascension, and some the sending of the Holy Spirit. And thus they blaspheme and curse all the admirable works which the Lord wrought for the salvation of our redemption: and they do this because they were ungrateful for so many benefits conferred upon them. against the Blessed Virgin. Moreover, more desperately and with greater rage, they blaspheme and curse the heavenly Queen, and that hour in which she was ordained in the divine heart to be the mother of the Most High: for if the Son of God had not become incarnate, they would not have received such cruel torments. And thus they continually blaspheme and curse without ceasing, with such great wickedness and rage and desperation, that if they suffered no other punishment than the punishment of screaming and desperation, it would be for them as if an infinite torment, although nevertheless they suffer other punishments both general and particular according to the sins committed by them.

[76] Punishments of physicians, When, however, the handmaid of God was stupefied on account of such horrible visions, although she had been comforted by the aforesaid company, she saw the souls of wicked physicians existing in a lower place, and they had their heads placed downward and their feet upward: moreover, demons with certain hooks tore them apart cruelly, and they had red-hot pieces of iron with which they tortured them: which punishment they suffered on account of prohibited books which they had used, and on account of homicides committed inadvertently: likewise also if they had committed other homicides maliciously: likewise on account of ecclesiastical transgression, because they treated the sick before they had confessed and been reconciled with God. And thus they stood in the middle place of hell, in which they were tortured by Lucifer in chains. And on account of the sin of ignorance which they had committed, their eyes were extracted; and on account of the wicked hope which they had had of healing the sick, on account of which they did not persuade them to confess and receive communion, it seemed to the Blessed One that their hearts were extracted and given to certain demons existing in the form of dogs, by whom they were torn apart. And on account of the pomp and vainglory which they had had in their garments, they were covered with fiery flame, although that flame was not shining but dark. And on account of the sin of greed, demons placed liquefied gold and silver in their throats. And they continually blasphemed the name of God, and by those same demons such reproaches were hurled at them: O sorrowful souls, who were so blinded, your study meanwhile caused you to be so deceived by your sensuality, now you persist in these torments, therefore do not complain. Moreover, while the Blessed Francesca was, as has been said, exceedingly amazed and stupefied by the said visions, she saw the souls of those who sold aromatics and pharmacists; who on account of ignorance and greed suffered the greatest punishments, as was said above concerning physicians: for they were placed in a vat full of much filth, which was given them on account of medicines unjustly compounded, and demons with hooks extracted them from that vat, inflicting reproaches upon them: and certain other demons existing in the form of dogs tore out their hearts and pulled them apart, tearing them to pieces, then such reproaches were hurled at them: O wretched soul, who allowed yourself to be deceived and were not provident in your evil deeds, now you suffer punishments and torments in everlasting fire.

[77] After these things the Blessed One saw souls existing in a lower place, of tavern keepers, and they were placed in three vats, of which one was full of ice, in which some of them were placed, because they put water in the barrel and sold it as wine: others indeed were placed in a vat full of burning wine, which punishment was given them on account of false measures: some indeed were placed in another vat full of vinegar and other substances, and in their throats were placed liquefied gold and silver, which punishment was given them on account of greed. Those who were in the ice were extracted thence by demons with red-hot iron hooks and placed in another vat full of vinegar and other substances, and extracted thence they were placed by those same demons upon burning coals, and by those same demons such reproaches were hurled at them: O wretched souls, who allowed yourselves to be deceived and abandoned on account of your gluttony, now you stand and remain with demons, with tortures and torments never ceasing. The handmaid of Christ also saw the souls of butchers, and slaughterers, who suffered the greatest tortures, and in particular they were placed in scales, and in their throats were placed many iron hooks on which they hung; on the other side indeed was a great weight. And this punishment was given them on account of general sins, namely false weights and other frauds which are practiced in that trade. And the demons struck their faces with putrid entrails full of every stench and every filth: which punishment was given them because they sold putrid meat in place of good meat, and the meat of sheep for the meat of ^f wethers, and similarly with other meats. Moreover, by those demons those souls were placed upon benches, and they cut them into tiny pieces in the manner of a certain ^g sausage, and by those same demons such reproaches were hurled at them: O wretched souls, you followed the world so much and its greed, from which you were never drawn back: you despised the honor of God; now you are reduced to such a state that you cannot help yourselves. Therefore suffer tortures and everlasting torments.

^a More properly pallottae; see what was said in chapter 5, note k.

^b That is, betrayal: in what manner tradere, in French trahir, means to betray; and traditor, traistre, is the same as the Latin proditor. Tradimentum.

^c The title was about dancers, a verbal noun derived from choreis (dances).

^d They seem to signify hooks: thus in French agraphes are called uncini (hooks), which have a use in matters of clothing: while for the Italians grappare and aggrappare and dar di grappo means to seize, Grappus, as if from a hooked hand; whence also for the Belgians is grabbelen.

^e The title was about spice dealers; by which name the Italians also and especially understand pharmacists: Speciarius moreover that aromatics are called species in common usage, can be seen on January 14 in the Life of Blessed Odoric, number 11, and it is most well known in all common languages.

^f castratina, meat, Wethers, whose meat when slaughtered before the second year is far more delicate than that of old ewes, are called castrati and castrones by the Italians: while ewes are called pecorae.

^g salsicium, sausage. That salsicium is not barbarous but good Latin, Giovanni Gerardo Vossio contends in book 1, De vitiis sermonis, p. 35, where he cites Acron, the ancient scholiast of Horace, who says that hilla is a salted intestine, or as others say a stuffed sausage: and he teaches that it is compounded from secando, like insicium. Whatever the case, the intestine filled with salted and finely chopped pork is what the Italians now understand by that word, which the French render as saulcisse.

CHAPTER VIII.

Concerning the names and offices of the demons.

[78] The fallen angels divided into three parts: Moreover, this woman devoted to God, Blessed Francesca, when she was in ecstasy, according to what is written in a certain vision of the same Blessed One, ^a where the creation of the Angels and their manifestations and distinctions are treated, she narrated to her Confessor how those Angels were shown to her who were destined to ^b fall, and those who were destined to persist in divine love: and of that part which fell, one third exists in hell, and another third exists in the air, and another third stands near us in this world, which indeed is given to us for our testing. And of these spirits there are some who tempt us as will be said below: for the distinction of these parts, it is to be understood thus, that those spirits who followed Lucifer out of their own malice, with free and absolute license, are confined in hell, from which they never go out, unless sometimes by divine permission some great ruin should occur in the world on account of

the sins of men; and such demons are the worst and most wicked. But of those spirits who stand in the aerial region, and of those who are among us in this world, there are two parts, and these are they who took no part between God and Lucifer, but remained silent. Three princes of demons under Lucifer, The handmaid of Christ also said that in hell three princes are appointed subject to Lucifer in chains, which princes stand above the other demons by divine will, just as in glory there are three glorious Angels above the three Hierarchies: and just as those three glorious Princes of Angels belong to the three supreme choirs, as being nobler and more excellent, so those wicked Princes of hell are more wicked than the others who fell from their choirs: the Prince indeed and head of all the devils is Lucifer in chains, and now in hell he is appointed over the vice of pride, by command of divine justice, the master and punisher and ordainer of all demons and the damned; Asmodeus, Mammon, and Beelzebub, from whom demons are sent, and the nobler the Angel he was, the more wicked a devil he is. But the first of the other three Princes is called Asmodeus, who is over the dishonest vice of the flesh, and was of the choir of the Cherubim; and the other Prince is called Mammon, who is over the vice of avarice, and was of the choir of the Thrones; the other Prince indeed is called Beelzebub, who was of the choir of the Dominations, who is over the vice of ^c idolatry, that is, over the vice of sorcerers and enchanters, and is the head of all the darkness and dark places of hell, to whom it has been committed to give darkness over rational creatures: and these three princes with Lucifer never go out of hell, although they send other demons existing in hell, when some very great evil must be done in the world, God permitting; especially when those demons who stand in the air or who are among us would not be sufficient to produce that pernicious effect, for only on account of this cause do they go out of hell as being more wicked and more malicious to do that evil, according however to divine permission, and not otherwise.

[79] Some stand in the lower place of hell, and some in the middle, in hell itself they are distinguished according to the threefold Hierarchy: some indeed in the upper: but those who exist in the lower place are those who were of the supreme Hierarchy, namely of the Cherubim and Seraphim and Thrones; and they stand, as has been said, in the deep place of hell, and are tortured as being more wicked, and are deputed to torturing the souls of those who commit greater sins, and are subject to Lucifer, who is the head and Prince over the vice of pride, as has been said, and fell from the Seraphic choir. And those aforesaid demons, if at times they go out of hell on account of the aforesaid causes, they go out principally however on account of the vice of pride. Other demons indeed, of those who also followed Lucifer on account of their malice, who were of the second Hierarchy, namely of the Dominations, Principalities, and Powers, stand in the middle of hell and are tortured and torture the souls existing there, which are principally subject to Lucifer, and have as their prince Asmodeus, who was of the choir of the Cherubim, and is the head and Prince over the dishonest carnal vice. And other demons, of those who also followed Lucifer on account of their malice, were of the lowest Hierarchy of the Virtues, Archangels, and Angels, and they stand in the upper place of hell, to be tortured and to torture the souls existing there, which are principally subject to Lucifer, and have as their Prince the demon called Mammon, who was of the choir of the Thrones, and is principally appointed over the vice of avarice: and thus the demons subject to him, if at times they go out, tempt men in so many and so diverse ways that it would be impossible to imagine. The other Prince indeed, named Beelzebub, who was of the choir of the Dominations, is by divine justice appointed head and Prince over the darkness and dark places, because all those demons are ordered among themselves, who are innumerable: but this Beelzebub is appointed to be tortured by the darkness itself, and also to torture the souls which are in darkness and cling to enchantments and sorceries and divinations of demons, all of which give much darkness to human minds, just as also those who remained in the air, and draw them from the truth in so many and such diverse ways against conscience and the immaculate Catholic faith through divinations and enchantments, that it could not only not be believed, but indeed not even imagined. And just as by divine justice the demons, who sinned on account of their malice, stand in different places in hell: in a similar way those who are in the air, who were mute and silent when Lucifer departed from the Lord, and took neither part between Lucifer and the Lord. And thus they stand ordered there by divine justice, those who were of the supreme Hierarchy together, and those who were of the second Hierarchy together, and similarly those of the third: but among themselves they have no order. Similarly, those demons who are among us in the world (as has been said of those who are in the air) by divine justice working are thus ordered, but among themselves there is no order.

[80] Moreover, those malignant spirits who stand in the air very often make hailstorms, tempests and fogs and winds; by which they weaken and unsettle and induce fear in souls existing in the flesh, and thus cause them to fail in faith and not to trust in divine providence. To souls thus already weakened by these aerial malignant spirits, as has been said, and those who dwell among men are to tempt them step by step, those who stand among us more easily and more quickly cause those same souls to incline toward the vice of pride, because they find them already weakened. Those indeed who fell from the second Hierarchy and are subject to the demon Asmodeus, who is the head of the dishonest carnal vice, with all those subject to him, who are also among us in this world; they find souls, as has been said, already weakened by those spirits who are in the air, and tempted with the vice of pride, and therefore they cause them to fall more quickly and become entangled in carnal sin. But those who were of the lowest Hierarchy and also stand among us in this world, and are subject to Mammon, the Prince over the vice of avarice, find souls weakened and entangled in the sin of pride and in carnal sin, and therefore more quickly cause them to fall into the sin of avarice. And thus Beelzebub, the prince of darkness, makes such souls, already weakened and inclined through the aforementioned sins, more quickly dark and causes them to depart from the truth: and thus wretched souls, not resisting, fall from one sin into another. And although the said Princes of demons have divided offices with their subjects over diverse vices, as was said above, nevertheless in doing evil they understand each other together and mutually help one another, so that they may cause souls to perish: for after a soul falls into one vice, and does not quickly depart from it, it is more quickly inclined to other vices.

[81] The handmaid of Christ also said that divine justice arranged these demons in hell, Lucifer is the head of all, just as the Angels are in blessed glory: for Lucifer dominates in hell. And just as the glorious Angels obey divine commands, each in his own order, so the malignant spirits, each in his own state, obey the commands of Lucifer, divine justice effecting this. And understand this both of those who are in hell, and of those who are in the air, and also of those who are among us: and all acts of temptation are in one moment. None of them indeed would dare to tempt souls without the command of Lucifer; nor can they inflict any temptations upon souls except insofar as it pleases and the pious and most benign Lord permits. Furthermore, Lucifer sees all the demons who are in hell, How those who remain in the air and among us are tortured: in the air and among us, and all mutually see one another without any obstacle, and each of them understands the will of Lucifer, divine justice permitting and ordaining. But those demons who are in the air suffer the greatest punishments, and in general they strike one another, and they also suffer the greatest tortures on account of the good things which they see being done by the good in this world: although all other demons also are tortured on account of the aforesaid cause. And although these aforesaid aerial demons do not feel the infernal fire, nevertheless within themselves without that fire they suffer great punishments. A similar thing happens to the demons who stand among us. But those malignant spirits who stand continually in hell always stand in eternal fire, and feel the punishment of fire: those indeed who are in the air, or who are among us, and were of the supreme or second Hierarchy, are more tortured than others: similarly also those of the supreme or second Hierarchy who are in hell are more tortured as being more malicious than the others.

[82] Blessed Francesca also used ^d to light blessed candles and sprinkle holy water through the house when there were these very great tempests in the air, which proceeded from those malignant aerial spirits, which indeed she recognized, these last are from the lowest choir, asserting that it was the greatest remedy against such tempests. She also said that the demons who are among us are those who fell from the lowest Angelic choir, and are given to us for our testing: and similarly the Angels who have been granted to us for our protection are all of the lowest choir: but those demons who have been given to us for testing continually labor that they may cause us to perish, and so many and so great are the methods and so many the wiles and malignities and subtleties which they use to tempt souls, that happy is she who can escape from so many snares and temptations. For a soul is always, either by one or by another method, ^e touched and probed by the very troop of demons, unless it is very vigorous and strong. And when manly souls do not permit themselves to be overcome by the temptations of those same, but strongly resist them, so that the malignant spirits who were from the lowest choir cannot conquer them on account of their conformity and manliness

in the Lord; they are aided by others of a higher Order, then other demons come to their aid, more cunning and more malicious, and they teach those demons given to us for our testing how they ought to tempt and molest manly and resisting souls, giving them the greatest oppressions. As happened to Blessed Francesca herself, who was continually molested and tempted not only by the wicked spirit given to her, but also by those who fell from the Seraphic choir and stand in the air, and others who are among us, not only by one but by many. How Blessed Francesca distinguished them. The handmaid of Christ herself recognized and understood from which choir all of them had fallen; and each one of them, by the working of divine grace. When indeed the malignant spirits come to tempt a soul manfully resisting, some of them remain in front of the vigorous soul, and some stand behind like traitors: which often happened to the handmaid of Christ herself, that those who stood behind her made acts and signs to those who stood before, and to that other one who had been given to her for testing: she herself indeed saw all of this and understood it while in her natural senses, and she saw those same malignant spirits in diverse forms, according to what has been said.

[83] When a soul is damned, And she saw in a beatific vision that a soul which did not have victory over the malignant spirits while it lived; after it exits the body, that demon which had been given to it for testing leads it to hell with great force and fury; and other demons who are among us follow that soul, bitterly torturing it and tearing it apart with great rage until they cast it into hell, according to what has been written above. Afterwards, that demon which had been given for the testing of that soul, together with other demons who had accompanied him in tormenting the soul, made great joy and gladness. The demon assigned to it triumphs: That soul indeed was sent into hell with its head cast downward, and the demons appointed for this by divine justice sent it as a ^a sphere into the mouth of the dragon: after its exit from that belly, other demons deputed for this by divine justice carried it to Lucifer, and afterwards it was carried by those same demons to the place assigned to it, according to the quality and quantity of sins committed by it. But the glorious Angel, given to each soul as an aid, in the life of that soul always assists at its right side: after, however, the soul which must be damned on account of its sins exits the body, he accompanies it until it is cast into hell; and having left it, he ascends to the place assigned to him in blessed glory. But when by the working of divine grace a soul is assigned to Purgatory, that demon which had been given to it for testing stands outside Purgatory (if however that soul exists in the lower place of Purgatory) and there that same demon is bitterly tortured by the command of Lucifer, He insults the soul to be sent to Purgatory, because he was not able to lead that soul to the punishments of hell: and such torture is divided and separated from the other general punishments prepared for that same demon. And that soul, although it stands in Purgatory in the lower place, nevertheless suffers special punishments on account of the horrible sight and vision of that demon, and on account of the reproaches but he is mocked by others because he was defeated, which it receives from the aforesaid demon saying to it that it suffers such punishments on account of the offense against its Creator and its consent to the suggestion of that same demon. And after that soul exits from the lower place of Purgatory, the aforesaid demon remains with the other demons who stand among us: and he is greatly mocked by the other demons, because through his sloth and negligence he lost that soul.

[84] Those demons indeed given to souls for testing and defeated and confounded by them, with the help of divine grace, Defeated demons are removed from the office of tempting, are no longer given to other souls for testing: but as wretched and sad, they commit other evils which they can; and for their confusion they are sometimes sent into brute animals, divine permission effecting this; and sometimes also they invade the bodies of living men and women, and lying they assert themselves to be the spirits of the dead, whom they also frequently name, in order to defame those same souls of the dead. But the demons who had won souls, with whom they were joined for the testing of those same souls, after they have led them to hell, the victors are confirmed in the same office: they remain among us as victorious and mighty warriors; afterwards they are given to other souls for testing. The aforesaid demons indeed become more malicious, more learned, and more wicked than they had been before with other souls, on account of the malice taught to them by other demons more cunning and more powerful, who were of another choir, when they by themselves could not overcome souls strongly resisting them. This woman devoted to God also said that each demon given to tempt a soul tempts only that soul, and does not attend to the temptation of other souls, but places all his effort in tempting and misleading the soul to which he is assigned, not caring about other souls. But after that soul permits itself to be overcome by him, he tempts it and persuades it to undue things against its neighbor, so that by such occasion he may cause the neighbor to be tempted, to sin, and to be scandalized, and in this way that demon tempts and molests other souls. Furthermore, the handmaid of Christ said that other demons who were of the lowest choir the same torment defeated demons, are similar to those demons given to souls for testing, and they stand among us, and they do not tempt souls: but they torture those demons given to souls who were not able to conquer them with their temptations and suggestions. And this proceeds from divine justice: for as often as the demon who is given to a soul tempts it and cannot overcome it or incline it to sin, so often that same demon is tortured beyond the other general tortures. Also the Blessed One herself, being questioned by her spiritual Father through obedience, whether she recognized or understood and discerned these demons one from another; both those who fell from the lowest choir and also from other choirs; she said that she recognized the aforesaid malignant spirits through their cunning and malice, differing greatly from other spirits: because she saw and understood this in the demons themselves and in their temptations and conflicts, which they often gave to the Blessed One herself and to other persons.

[85] The Blessed One further said that when the most holy name of Jesus is pronounced by persons existing in this world with devotion, When the name of Jesus is piously pronounced, all genuflect and are tortured: all the demons, whether existing in hell, or in the air, or also among us, are compelled to genuflect, and not of their own will, but against it. Whence it happened once that when her spiritual father was speaking with her about spiritual things, she pronounced the name of Jesus: certain demons indeed, whom the Blessed One saw in diverse forms, struck the ground with their mouth with great reverence. But the greater the charity and perfection of that person who pronounces this name, the greater the punishment and torment with which the demons are tortured. Likewise, when it is transformed into blasphemy by sinners or spoken in vain, because the demons are compelled to that same reverence, when this is done impiously, they only genuflect: although unwilling, then they bow; but they are not saddened, as when He is praised and blessed: but then, that is when He is blasphemed, the demons themselves rejoice and are glad on account of the sin then committed: and in this way they are somewhat glad, somewhat sad, because they are obliged to reverence Him, as has been said of them. Likewise, as often as the name of Jesus is pronounced whether through vanity or through blasphemy or through perjury, similarly the glorious spirits rejoice, all the glorious spirits existing in the fatherland, both Angelic and human, genuflect with great reverence: not however with that gladness as when He is praised and blessed: but nevertheless with the greatest reverence. And when He is praised and blessed, and especially by persons acceptable to God, they show Him the greatest reverence with unspeakable gladness. Similarly, concerning the other names of God and of the glorious Virgin, the glorious spirits both Angelic and human glory in the fatherland, according to the merits of those who pronounce those blessed names. And therefore, as often as that most holy name was pronounced by the Blessed One, Demons dominate sinners: they are only hostile to penitents, or by someone standing in her presence, that glorious Angel whom she continually saw showed reverence with a most joyful countenance and pleasing aspect, so gracefully that the handmaid of Christ, seeing this, was wholly set aflame in divine love. This handmaid of God further said that when souls existing in this life are hardened in mortal sin, the malignant spirits stand over them and dominate them in diverse ways and forms, according to the quality and quantity of their sins. But when the aforesaid souls receive contrition and confession of those sins, the demons no longer dominate them nor stand over them, but all around near them, tempting them, if in some way they may enter into them through some suggestion, and they give them the greatest trouble with their temptations: nevertheless after a good confession they cannot trouble them so much, because those malignant spirits themselves become weaker.

^a That is, Vision 17, number 46.

^b More frequently used intransitively for "to fall" than actively for "to destroy" by Italians, ruinare, this verb derived from ruina, as is evident from the vocabulary of the Academicians della Crusca.

^c Thus contracted by the Italians for idolatria: just as they also call idolaters idolatri. idolatria The same contraction is preserved in the French and Spanish vernaculars as well.

^d vti for solere, antillare According to the Italian idiom by which usare means to be accustomed.

^e It might seem to have flowed from the Latin titillo with the addition of one letter: unless in the Teutonic language tinten and tintelen meant to probe by a light touch; properly indeed in the surgical art (in which both the probe and the wound-explorer are called tinte in our, the Spanish, and the Italian language) metaphorically indeed in any other manner of exploring or testing: so that one can hardly doubt that these words are from the barbarians.

CHAPTER IX.

Concerning the punishments of Purgatory and the glorious spirits.

[86] In the name of the most holy Trinity begins the treatise on Purgatory: The place of Purgatory divided into three parts: in which will be treated, with God's favor, the visions shown to Blessed Francesca concerning the places of Purgatory; which visions indeed the Blessed One, questioned by her spiritual Father, revealed to him through obedience, how

after the visions of the infernal abyss described above, she was led to the place of Purgatory, in which there are three different places, of which one is lower, another indeed middle, and another upper. And she saw at the entrance letters written saying thus: THIS IS PURGATORY, THE PLACE OF HOPE: AND THE SOULS EXISTING HERE HAVE AN INTERVAL FOR DESIRE. The Blessed One indeed felt that company of which mention was made above in the treatise on hell, namely the Angel Raphael, which Angel indeed said to her thus: This is the place of Purgatory in which souls stand to purge their defects, the lower, full of fire, but shining, and by another name it is called the place of hope. That lower place indeed was full of bright fire, and unlike the infernal fire, which is black and dark, as has been said. This fire of Purgatory indeed has a very great and red flame, and the souls existing there are illuminated within on account of the grace which they have; because they understand the truth and the determination of the time. Those souls which have committed grave sins are sent by the Angels into that fire, and they remain in it according to the quality and quantity of the sins committed by them. And by that same company the things seen there were explained to Blessed Francesca herself. And although all in that lower place were covered by the flame of fire, assigned to graver sins, nevertheless that same fire tortured one soul more ardently than another, according to the quality and quantity of their sins: and after the due time, exiting from those punishments they ascend to the second place. This handmaid of God further said that each soul existing in the fire of Purgatory, for each mortal sin committed by it, must remain there for seven years.

[87] The Blessed One further saw those demons who had been given for the testing of those souls existing in that fire; near which demons torment souls by their appearance, and all stood outside Purgatory on the left side of those souls. And those souls suffered great punishment on account of their horrible appearance, and also on account of the reproaches inflicted upon them by those same demons. For they said to those souls: Behold, you suffer these punishments on account of the offenses committed by you against your God, who created and redeemed and governed you, and you preferred to follow our illusions and persuasions, by which you were made subject to us, rather than the precepts of God, and therefore you stand there. And although they suffered great punishments in the fire, nevertheless their punishments were increased on account of such reproaches, divine justice effecting this. But those souls existing there suffer no other tortures from the demons except the reproaches: humbly acquiescing to divine justice, for those demons stand outside the aforesaid place, and those demons themselves are also tortured by Lucifer, divine justice effecting this, because they lost the souls existing in Purgatory. This Blessed One further said that the souls existing in that fire of Purgatory, on account of the grave punishments which they suffer there, with pious and humble voices continually cry out, so that no one in this life could understand or imagine. For they recognize that justly and worthily indeed such punishments are imposed upon them by divine justice, and that they well deserved to sustain these punishments, and on account of such cries they receive certain affectionate consolations: not that they are therefore ejected from that fire, but divine goodness and mercy considers that they are content with those punishments; and recognizing one another's sins: and from this they receive some refreshment, knowing that they are to come to blessed glory. This one beloved of God further said that among the souls existing in Purgatory, by a certain intellectual knowledge, one knew the sins of another, on account of which they suffered those punishments; and all were content with the punitive justice of God.

[88] She further saw that that glorious Angel who had guarded the soul led it to the aforesaid lower place of Purgatory, if it deserved this; suffrages offered for them are applied through the Angels, and waited for it outside on the right side of that place: and the malignant spirit waited for it on the left side, all however outside the aforesaid place. Those suffrages indeed which are made for the souls existing in any place of Purgatory by relatives or friends or by anyone, solely out of charity, are presented to the divine Majesty by that Angel who was given to the soul for its protection. And the divine ordinance returns those suffrages to that Angel who had guarded it in life: that Angel indeed communicates those goods to that soul for which they were made, for the remedy and alleviation of its punishments. and pious works decreed after death. This handmaid of God said that the glorious Angels given for the custody of souls present all the good works done by those souls while they lived in the flesh, and on the contrary the demons accuse their sins. She also said that when a person leaves certain good works to be done after death, the most benign Lord receives that good will and gives merit to that soul; even though those good works left by it are not observed: but if out of carnal affection the person leaves that those good works be done, namely after a determined time, then this most just judge gives no merit to such a soul except after the time determined by it.

[89] At another time after the reception of the most holy Eucharist, The faults of Priests and Clerics are expiated in the lowest place, this woman devoted to God, being in ecstasy and questioned by her spiritual Father through obedience, told him that in the lower place of Purgatory there were three separate places; and in that place where the greater punishments were inflicted, the souls of priests stood, in which part indeed the fire was more ardent: in the second part indeed were the souls of Clerics not having priestly Orders, in which part the fire was not so ardent: in the other part indeed were the souls of secular men who had committed very great sins, in which part indeed the fire was not so ardent as in the second. And although the Priests had not committed such grave and weighty sins as being graver sins: as those which the other seculars had committed: nevertheless they suffered greater punishments on account of their dignity, which they had not preserved and honored according to the merit of that dignity: and also because they had greater knowledge than the other seculars: and similarly concerning the Clerics. She further said that although the souls of Priests, as has been said, stood together in one part, nevertheless some suffered greater punishment than others, according to the circumstances and the qualities and quantities of their sins; and moreover according to the quality of the persons existing in dignity, and so concerning those other two aforesaid parts. For according as a soul is punished there on account of sins committed, Blessed Francesca learns of the punishments of a gluttonous priest, so it remains in those punishments for a greater or lesser time. And these latter matters the handmaid of Christ told to her spiritual Father, being questioned through obedience, because at that hour a certain Priest had passed from this mortal life, and at that very hour this was shown to her while she was in the beatific vision, whose soul she saw having a cloth before its eyes, and it was shown to her that it suffered that disgrace because it had satisfied its desire in eating according to its appetite: also because it had not exercised itself according to the dignity it had in the care of souls which it possessed, and therefore its soul was sent into the fire of Purgatory with the other souls of Priests, although he had been in his way an honest Priest, whose name is suppressed for the better.

[90] After these things the blessed soul of Blessed Francesca was led to see the middle place of Purgatory, in which also there were three divided places, The middle place of Purgatory for lighter sins, divided into three parts, in which divine justice was at work. In the first of these there was a place full of the coldest ice: the second place was full of liquefied pitch mixed with boiling oil and with certain other things full of punishments: the other place indeed was full of certain liquefied metals, namely gold or silver, as if it were a certain bright substance: in which middle place, by the occasion and working of divine providence, thirty-eight Angels were appointed, who received the souls which, while existing in their bodies, had not committed such grave sins as to deserve to stand in the lower place, and they sent them in turn from one part to another and back again: and this was their continual exercise, and they received them graciously, changing them from place to place with great charity: which Angels indeed were not those given for the custody of those souls, but were other Angels appointed for this by divine custody and mercy. Moreover, this handmaid of Christ saw that, although those suffrages and works of charity done specially by friends for some souls existing in the place of Purgatory benefited those for whom they were made most; nevertheless, on account of charity, they also benefited other souls existing in Purgatory. Suffrages offered for the Blessed or the damned, whom they benefit. She also saw that prayers and alms and suffrages which are made charitably for souls which are in glory, who do not need them, such good works benefit first those who do them, and secondly they benefit the souls existing in Purgatory. Also that suffrages made by the living for souls which exist in hell can neither benefit them, nor even the souls existing in Purgatory for whom neither suffrages nor alms are made. And this also is general for all souls existing in Purgatory, that suffrages made by the living for souls which exist in hell can neither benefit them nor even the souls existing in Purgatory, but only result in the benefit of those who do them. And she saw in the said middle place certain letters written saying: PURGATORY. And note that when this woman devoted to God was brought to see hell, and afterwards Purgatory, it was the evening hour, ^a and she remained in that vision until the hour of Compline: and nevertheless it seemed to the Blessed One that she had been there for a very long time. From which it is to be considered that for the souls existing in those punishments, the smallest part of time is considered by them as the greatest.

[91] This glorious Mother also saw that when blessed souls ascend to eternal glory, Jubilation of the Angels in the glorification of souls: and are placed in the stations assigned to them; although in the choirs through which they pass, great gladness is made for them with jubilation by the Angels existing in those same choirs; nevertheless the Angels who stand in the choir in which they are to be placed

show greater gladness and joy, praising and giving thanks to the most benign Lord: and in that same choir the festivity of joy perseveres longer than in the others mentioned above. And as often as the Blessed One wished to express the gladness of the Angels on account of the coming of blessed souls to the fatherland, when she was questioned through obedience by her spiritual Father, her entire face was inflamed considering the sweetness of the Angelic voices, and the multitude of those same spirits and of human spirits, resounding with such melody and exultation that the human tongue could not express so many praises, so many thanks, among them diverse degrees of perfection, which they rendered to the Creator for that unity transformed and perfect charity: and therefore she was not only inflamed, but also like wax placed near fire, she wholly melted. Whence on one occasion, while her spiritual Father questioned her through obedience, asking who were more perfect among the human spirits and the Angels which she had often seen in sacred visions; she answered that human spirits existing in glory are of greater perfection, because they are of greater ^b capacity: but Angelic spirits are purer and more beautiful, and they are also of greater subtlety in divine comprehension: likewise in their song they are sweeter, and with greater melody praising and blessing and giving thanks to the Lord: but the melody of the heavenly Queen surpasses the melodies of all Angelic and human spirits.

[92] The Blessed Francesca herself further said that when she was in the beatific vision with respect to those human spirits existing in glory, she despised ^c herself through ignorance, because she still persisted in mortal flesh: at whose excellence the Blessed One is astounded. and in her comprehension or capacity. When indeed she considered herself in the divine mirror, she not only marveled that she could not comprehend the profundity of the divinity; but she was also astonished as often as she considered the most acute and penetrating subtlety which she saw and understood in the Seraphic spirits, as regards the comprehension of the abyss of divinity: but more abundantly and more largely she marveled considering the profundity of the divinity, the creator and governor of those spirits. She further said The diverse subtlety of Angelic intellects: that among the spirits of the Seraphic order, in intellectual comprehension one is more intelligent than another, and similarly in each other choir of Angels, one surpasses another according to their capacity, and the same is true among human spirits. The same thing that has been said, namely that among the spirits of the Seraphic order one is more intelligent and more perspicacious than another, is also understood in each of the other eight choirs: for according as each station is nearer to the divinity, so it has a nearer understanding and knowledge of that same divinity. She also saw that in all the stations of each choir, all the Angels existing in one station are similar in nobility or subtlety, although they differ in stations, as has already been said.

[93] She further said that there are some human spirits in blessed glory of greater perfection: just as among holy souls, and this occurs because while they lived in the flesh, they were of greater capacity and subtlety of intellect, and according to their capacity their works followed in their intellects, and therefore they penetrated and comprehended more in the abyss of the divinity by looking into the divine mirror, in the vision of which beatitude consists. And the more capable or intelligent the spirit is, the more abundantly is it satiated in the beatific vision: and although all the spirits existing there are full and satiated by the beatific vision, nevertheless one more than another receives greater understanding, according to its capacity and subtlety in the comprehension of the divine will: and the Apostles themselves, when they were in the flesh, one received greater grace than another at the coming of the Holy Spirit, and according as each was more capable and more subtle in intellect and in manly spirit, How the Blessed One understood these things, and so they are now in blessed glory. And these things that have been said, Blessed Francesca understood when she was in ecstasy in divine visions: because as often as she looked into the divine mirror she beheld and understood the true knowledge, capacity, and subtlety of human spirits which they had in divine comprehension; and similarly she understood the nobility and subtlety of Angelic spirits of each choir, and comprehended them. And in all of these things the handmaid of Christ herself submitted to the determination of Holy Mother Church, with which she always desired to live and die. Praise be to God. Amen.

^a It seems that this must be understood entirely of the first vision alone: for the later vision on the same subject occurred in ecstasy after communion, and probably quite a long time before midday, received according to the custom of the Roman people, who frequent the sacred rites early in the morning, and of the Clergy who depart from the churches after the third or fourth hour from sunrise, especially in the summer time.

^b Perhaps on account of the greater span of time given to them for meriting and continually increasing perfection: since the way of the Angels, according to the common doctrine of the Holy Fathers, was very brief indeed; and consequently eternal happiness was acquired by them through few acts.

^c That is, on account of ignorance, as we have noted elsewhere.

EPILOGUE

Concerning the death of Saint Francesca.

[94] After what has been said above concerning the life, and visions, and miracles of this handmaid of Christ, Blessed Francesca, now in a brief epilogue it must be told how from the darkness of this gloomy world she migrated to the visions above, freed from the bond of the flesh, and to the ethereal realms. In the year of the Lord one thousand four hundred and forty, In the year 1440 she fell ill, on the second day of the month of March indeed, when that Jesus Christ, the supreme wisdom of God the Father, wished His most beloved spouse, Blessed Francesca, whom He had made glorious in life, to render more gracious and more glorious as the final hour approached; She is invited by Christ to glory: one night the illness grievously troubled her body: on the following day the Blessed One herself told her spiritual Father that she wished to receive care for the things pertaining to her soul. On the night immediately following, her most benign spouse deigned to visit his handmaid, appearing to her in the form of His most holy humanity, with the greatest splendor and a multitude of Angels accompanying Him, and with a joyful countenance, with great jubilation and gladness, He foretold to her that on the seventh day next to come from the day of the onset of illness, after so many and such glorious and triumphal conflicts against the enemy, She receives the Sacraments, the soul of this His handmaid was to reach the ethereal mansions with the Angels. But after she received all the salvific Sacraments on the fourth day of her illness, she saw a certain fiery chain touching heaven and fixed in the earth in a great river: which chain indeed denoted the most ardent love which this handmaid of God bore toward her divine spouse; and therefore that chain was wound around in heaven.

[95] On the aforesaid day, however, her spiritual Father, while he was celebrating Mass in the place She does not refuse a longer life: where the handmaid of Christ lay ill; after the Host was consecrated, the Blessed One was rapt into ecstasy, and had visions more penetrating than she had ever had in divine love: and thus she remained for some space of time. Then her spiritual Father, together with certain daughters of that same handmaid of God in Christ, approached her with tears, beseeching her that she would be willing to defer somewhat that great desire of going to blessed glory, at least on account of the need and benefit of the souls committed to her. She, as was her custom, with interior joy humbly responded that she was most content to follow the divine good pleasure, to which she totally committed herself, in the manner of Saint Martin, not refusing the labor if it should be pleasing to the divine will. And although her venerable body, on account of the great infirmity, was almost entirely disjointed: nevertheless her mental fortitude was so solidified within her that neither by word nor by any exterior act could the labor of the body or diminishment be perceived. with great fortitude. For such was her magnanimity and constancy that she caused great (and no wonder) admiration in the persons present there. For if while she had lived, she stood as a brave and circumspect soldier and constant against the conflicts of evil spirits; with all the greater fortitude and constancy did she bear herself in that extreme hour and moment, as in the hour of triumphing: and with her daughters in Christ standing together before her, the blessed Mother warned them with a most earnest sermon to mutual charity, and that they should always be fervent in the love of God: She gives her final admonitions: predicting to them that if they were united together, they would always be constant and with great fortitude resist all tribulations coming upon them; and that they should doubt in nothing, but with the greatest confidence trust in the most benign Lord, who would always help them and in all necessities come to their aid.

[96] The most benign Lord Himself indeed, since He had shown in life that she was beloved to Him, wished in death to show her most beloved. For He knew that it had been most tedious for the Blessed One while she lived to see the malignant spirits, She does not see the demon, as she had been accustomed to see often, both those molesting her and also her neighbor: in death, however, He did not wish her to be in any way molested by malignant spirits, but rendered her completely free from the vision of them. That most glorious Angel, of whom mention was made above, ^a was weaving his webs and performing his exercise, but the accustomed Angel is more cheerful, working more swiftly and with greater cheerfulness than he had been accustomed before: which act was a sign of the death of this handmaid of Christ. And just as throughout the whole time of her life she persevered in praises and thanks of the most high God, excellently recognizing His benefits and the graces received from Him; so perseveringly in this final illness she continually praised and gave thanks to the most high Creator, from which, in the praises of God, and she always said the accustomed hours daily in her infirmity, and she always designated the Lord's Prayer with her fingers, and thus, in such a holy exercise of the praises of God, she rendered her blessed spirit to her Creator; with such quiet and peace that all who were present, namely her spiritual Father and the daughters of the Blessed One in Christ and other persons, marveled greatly: because in that blessed death no sign was seen or heard of any troublesome act in her sacred body, nor of pain nor of anguish, she expires most peacefully, nor did any sign appear in her most blessed passing; as is accustomed to happen even in the passing of those who serve God: but she always retained her most perfect sense, up to the smallest part of the hour of her departure. Praise be to God, who is wonderful in His Saints, and holy in all His works. Amen.

^a Book 2, numbers 1 and 154.

THE LIFE OF SAINT FRANCESCA ROMANA

Published in Italian by Maria Maddalena Anguillaria, President of the Oblates of Tor de' Specchi, here rendered into Latin.

Francesca Romana, widow, Foundress of the Oblates of Tor de' Specchi in Rome (Saint)

FROM THE ITALIAN OF M. MAGDALENA ANGUILLARIA.

CHAPTER I.

The marriage of Saint Francesca in her tender years: her health restored by a miracle of Saint Alexius: exercises of piety.

CHAPTER I

[1] In the year of restored salvation one thousand three hundred and eighty-four, Born of noble lineage, while Urban VI presided over the universal Church as Supreme Pontiff, Francesca was born to the world from Paolo de Busso and Jacobella de Roffredeschi (which two families, now extinct, were at that time very illustrious), in that region of the City of Rome which the common people call Parione: but she is known to have been reborn in Christ through baptism in the church of Saint Agnes, which is in the Agonal ^a Circus, today entrusted to the Minor Clerics, As an infant she shrank from men's sight and touch: where also (as is found written) she received the Sacrament of Confirmation. While she was still an infant, various people observed with admiration that she protested with effusive weeping her modesty, if ever stripped of her swaddling clothes she was presented to the sight of any man, even if he were her own father: nor did she ever bear patiently if he wished to caress the little daughter or touch her face. In the arms of her nurse (who, apart from her mother, was the only one she had) she was never heard to babble in disordered prattle: She learns to recite the Office of the Mother of God: but as soon as she began to form her tongue into words, to the astonishment of all, she learned to recite the Office of the Most Blessed Virgin: which duty she persevered in paying to her honor throughout the whole of her subsequent life.

[2] Quiet, humble, and tractable; although a girl in age, In childhood wonderfully modest, grave, she seemed a matron in sense, endowed with the mature gravity of manners. Hence she delighted neither in hearing nor in reporting news: but desiring solitude, she withdrew into the inner chambers of the house, far from human conversation, so that she might more freely enjoy divine things. With her countenance and demeanor always decently composed to modesty, she always had God and the Angels present before her eyes: moreover, whatever time she had free from work or prayer, she devoted to reading the lives of illustrious Virgins renowned for holiness, whose examples she strove to emulate. Rarely seen by the household themselves except during necessary hours, and a lover of solitude, it is no wonder if she was known to none of the neighbor women. Moreover, she had already at that time accustomed herself to recall all her actions for examination, expiating with severe penance if she discovered anything to have been done amiss by her. Wondrous indeed was the reverence and submission of soul with which she obeyed her Confessor; She afflicts her body with penances, importunate in this one thing alone, that she be permitted to torment her tender limbs with penances unsuitable for such a little age. And he was compelled sometimes to comply with her pious wishes, God so acting, that she whom He had destined to raise to the height of extraordinary sanctity might become accustomed to hardships.

CHAPTER II

[3] While Francesca thus lived enclosed at home and was devoted to God and divine things, she was revolving in her mind the resolve to preserve her virginity, Thinking of consecrating her virginity to God, and to consecrate it to God in some monastery. But her Confessor, being a prudent man, Brother Anthony de Monte Sabello by name, a monk of the Olivetan Congregation in the monastery of Santa Maria Nova, advised her that after maturely weighing the matter on both sides and comparing the advantages and disadvantages of each state, she should test her own strength by some secret and severe penance. She, promptly putting this into execution, felt herself more confirmed in that resolve each day: so that she would seem utterly to be resisting God calling her from within, if she were to decide anything different about herself. This could not be done with such great caution that her parents would not detect her plan from the new fervor which she conceived day by day: to whom she also finally revealed herself, Her parents impose upon her Laurence de' Pontiani: requesting that with their good will she might send a farewell to the world. Which was so far from being admitted even to the ears of her parents, hindered by their tender love for their daughter, that they immediately began to think about seeking a husband for her: since she, having already passed her twelfth year, was of mature prudence beyond her age. Nor was it difficult to find one, as Laurence de' Pontiani offered himself of his own accord, a young man of the most opulent fortune at that time and of equal nobility among the Romans.

[4] She at first refused the marriage, Francesca was acting unaware of these things: when the mention of the virtually concluded marriage was first made to her, she stood as if stunned, nor could she form her voice into words: then, recovering her spirits, she openly replied that she was unwilling to assent to the proposed arrangement. So when some days had passed, and her father judged that a long delay was not suitable for his plans, he called his daughter aside, and addressing her with gentle words, asked her to be obedient to his commands and not to withdraw this last consolation from his old age. Francesca gave tears as her response: which he disregarding, pursued the matter further, and informing his daughter of its conclusion, added the absolute command of paternal authority, as one against which it would be unlawful to resist. Driven at last by her father's command, she consents. Thus at last Francesca came into the hands of her spouse, and with the greatest joy of both families all things were accomplished which human and divine laws command to be done: Francesca alone, while all rejoiced, was sorrowful: and once explaining that feeling of her soul to her kinswoman (whose ^b name was Vannotia, whose husband Pauluccio de' Pontiani was Laurence's brother; they shared the same dwelling in the same house) she so bound that woman to herself that for thirty-eight years she had her as a most faithful companion in all those things which she thereafter did in her husband's house.

CHAPTER III

[5] Scarcely had the nuptial festivities passed: when Francesca, whether sick in spirit because she had been so violently drawn away from her former resolve, Having fallen into illness, or from whatever other cause, fell into a grave illness: and as she was seen to decline daily, and the physicians found no remedy for the malady, her father began to be troubled in spirit, scarcely doubting that this sickness was from heaven, because he had blocked his daughter's way to the monastery. But the health which the physicians could not promise, some dared to hope for from sorceresses and poisoners: whose crime Francesca abhorred and could never be persuaded to allow any of them access, and she constantly professed that the honor of the divine majesty was dearer to her than her own life: to whom it also pleased that, without the work of physicians or the use of medicines, recovering her former health as best she could, she should rise from bed. The aids of sorcerers being rejected, She relapsed however not very long after into the same condition, ill for nearly an entire year, and brought to such a state that she could not even move herself in bed, nor could her weakened stomach retain food; with great torment to herself and no less grief to her relatives, who daily expected her death.

[6] In this condition an impudent sorceress approached her of her own accord and promised health if she would use her remedies: but she was received with such words that she counted it fortunate to escape with her skin intact from that house whence she had rashly hoped for reward. On the night immediately following, however, God, who wished Francesca to become an exemplar of perfection for the city of Rome, In the year 1398, on the feast of Saint Alexius, sent Alexius, a Roman Saint, from heaven, to give what she had not wished to obtain from the ministers of hell. The day which was approaching was sacred to Alexius himself, the seventeenth of the month of July, while the year from the incarnation of the Lord was the ninety-eighth above the one thousand three hundredth, and Francesca was in the fourteenth year of her age. A deep slumber held all the household, even those who had been deputed to the care of the sick woman; but she, wakeful, kept her mind fixed upon God. When behold, she sees the chamber filled with an unusual light, and soon a youth shining with a wondrous splendor coming toward her; She is healed by the same, appearing to her at night; whose form of garments showed him to be a pilgrim, while the value of those same garments declared him to be a citizen of the heavenly fatherland. As however he drew nearer to her, exhilarated by the beauty of the spectacle, calling her twice by her name as she lay there: I, he said, am Alexius, sent by God as the healer of your infirmity. What has pleased God, pleases me also, she replied: and immediately the Saint extended a golden cloak with an attached hood over the sick woman, and restored her to perfect health.

[7] Francesca felt her health restored in a moment of time; and snatching herself from the bed, she went to Vannotia, and with Vannotia to his church, so that she who had been her companion in this affliction might be her companion to the church of the Saint, where she was hastening to return thanks for the benefit. Vannotia was astonished when she heard herself called by that voice, awakened from sleep which she had barely begun to admit to her eyes: and uncertain whether she truly heard her while awake: Who calls me? she said. Is it you, ^c Ceccolella? (thus she was fondly accustomed to call Francesca, as being still a young woman.) What madness is this? Is something lacking? But where did you get the strength to rise from bed? To which the Saint, answering with a cheerful voice, said: I am your Ceccolella: and I need nothing. Then she laid out for her the whole vision in order, Before dawn she goes to give thanks, and invited her to go together to the church, although the day had barely brought the first light of the whitening dawn, before any of the household arising might prevent them from leaving the house. She, hearing these things, delayed not at all, dressed joyfully and exultingly, embraced her kinswoman, and set out on the road with her, and spent a fitting space of time with her in giving thanks in the aforesaid church. As Francesca returned home, however, the household, now aware of what had happened, received her as if she had come back from the dead: nor did the fame of so evident a miracle, swiftly spread throughout the city, bring little admiration to the Roman people.

CHAPTER IV

[8] From here Francesca began a new life, more of the spirit than of the body; Together with the same woman, burning with desire for solitude, she devoted herself more attentively to works of piety, devotion, and mortification; and now already illuminated by divine light (which the memory of death nearly undergone greatly increased), she began to burn with an immense desire for the solitary life, in which she might freely devote herself wholly to the spirit and to God. To her fixed in this thought and as if carried away from her senses, Vannotia came upon her; and what she had suspected from the unusual silence, she sought the cause with such great insistence of prayers that the Saint entrusted to her the secrets of her heart: She prepares a domestic oratory and cave: but with such an expression of her inner feeling that she drew her kinswoman into the same mind with herself; anxious about this one thing, by what means in their husbands' house they might actually institute such a life as they had conceived in their minds. It pleased them to arrange in the most remote and highest part of their dwelling, where hardly anyone was accustomed to go, an oratory suitable for pious desires. In addition, in the gardens adjoining the house, vestiges of an old ruin remained, vaulted in the manner of a cave: which seemed to her suitable for the same plan. And in these two places, as often as it was permitted, they often spent entire hours in prayer; the nighttime ones indeed in the oratory, the daytime ones in the cave.

[9] The divine benignity does not suffer itself to be conquered by human devotions: it happened that when invited by her mother-in-law Cecilia to visit certain relatives together, for the purpose of passing the time, lest they should waste any of it, they

hid themselves in the aforesaid cave; intending to converse with the Creator more sweetly than with creatures: and a conversation arose between them that led them to ask what they would do, conversing there piously, if God were to grant them some opportunity for leading an eremitic life. To this Francesca, being above all a lover of abstinence and fasting, said: When we are in the desert, we shall go about seeking fruits by which we may sustain life: and while she says this, In April two fruits are sent down to them, God approving the pious wishes of the young women, although it was then the month of April, nevertheless dropped two quince apples from a nearby tree, perfectly beautiful and fresh: they heard indeed the sound of them falling, but did not consider whence they came; until Vannotia, rising to go toward the house, caught sight of one lying in the path, and joyfully picked it up and offered it to Francesca. She too, rising at this novelty, turning her eyes about, saw the other: and immediately dropping to her knees, she gave thanks with her companion to God, who was sending provisions to His little recruits, just as once to Paul ^d and Anthony. And they divided one between them and ate it out of devotion on the spot, while they shared the second among the household, who tasted it with admiration as a fruit of paradise, and silently considered what that virtue was which God honored with such signs. ^e

^a The church of Saint Agnes in the Agonal forum. Commonly piazza Navona, where now the Pamphili Obelisk stands erect, in the most beautiful and spacious place of the entire City, before the basilica of Saint Agnes, most elegantly raised from its very foundations by the Pamphili family, which we saw in the year 1661 almost completed, clad entirely in Ligurian marble within; and beneath it another subterranean church, which awaited a similar adornment, in that place where the holy Martyr is said to have been exposed to public lust, and to have been miraculously preserved. On which see January 21.

^b Kinswoman for the wife of a brother-in-law. As we have said elsewhere, Italians call Vanne for Giovanni (John): thus there is no doubt that the diminutive name Vannotia (thus Mattiotti writes in the Visions) or Vannozza is for Giovanna (Joanna), in which latter form the Anguillaria writes it in Italian. We call her kinswoman, however, according to Italian usage, she who was the wife of the brother-in-law of Francesca herself: in the same way Pauluccio himself is also called Francesca's kinsman repeatedly in this Italian Life.

^c Francesco in Italian is Francesco, hence Ceccolello, as if Cescolello, a diminutive.

^d See his Acts on January 15.

^e Here followed chapter 5 concerning the demon appearing in the habit of a hermit, which the reader will find above in number 1 of book 3; where Francesca's two-year conflict with the demons is described.

CHAPTER II.

The excellent virtues of Francesca, now a mother of a family: her liberality toward the poor proven by miracles: the death of her son Evangelista.

CHAPTER VII

[10] When Francesca was betrothed to a husband at the twelfth year of her age, as we said, Her mother-in-law having died, not only were both her parents still living; but she also found in the house of her husband Laurence her father-in-law ^a Andreosso and her mother-in-law Cecilia, together with Pauluccio, the brother of her husband, and his wife Vannotia, who all constituted one family. Therefore, having so many who were her superiors in authority and age at home with her, although she daily conceived great desires for doing many and great things for God, she nevertheless restrained herself, being still a young woman. But not long after, her mother-in-law made an end of living, and Vannotia yielding, she takes up the care of governing the household: and the entire domestic administration fell upon her and Vannotia: of whom the latter, having known by experience Francesca's prudence, willingly transferred all cares to her, so committing all things to her judgment that throughout that great span of years not the slightest disagreement is known to have ever arisen between them. Meanwhile she applied her mind to the accustomed exercises of piety no less than before, accustomed to approach the Sacrament of Penance twice each week. As for Holy Communion, she received it on the greater feasts. Her vocal prayers, namely the Marian Office and Psalms, she recited at home.

[11] Beyond these times she devoted every moment to the care of her family, She preserves peace among the household by her own example: with such success that Laurence soon recognized that he could lead carefree days, having obtained such a wife from God. For although there was a great multitude of male and female servants in the house, Francesca treated all of them as if they were brothers and sisters to her. She exhorted them to lead their lives in the holy fear of God: and she herself went before all as an example of preserving domestic peace, with great humility begging pardon if she believed she had offended anyone. If however she detected quarrels arising among them, or an occasion born for offending God in other ways; then indeed she spurred herself on, and although she always preserved interior meekness, nevertheless she put on an exterior appearance of ardent zeal, and with great liberty of spirit she reproved what she saw being done amiss, contrary to the honor of God. So when her husband once had many noble men with him, invited to dinner, She removes scandals with the most free zeal: and among them one had placed in Laurence's hands a book of magical incantations, she approached her husband skillfully, snatched the book from his hands, and threw it into the fire: to no avail, as the one who had invited the guest seemed to take ill the injury done to his guest and chastised her with rather harsh words: which she disregarding, threw into the flames as many papers and books of that kind as she could ever get her hands on: nor did it rarely happen that when they burned, the household would notice no small commotion stirred up by demons.

[12] If any of the household fell ill, she not only wished that things useful for recovering health be provided for them abundantly: She diligently provides for the sick: but she herself also served them with wonderful diligence and charity. It happened once that Vannotia herself, pressed by illness, was entirely deprived of all appetite for food: when this distressed Francesca, and she did not know by what means she could help her, she adjured the sick woman to tell her whether she was held by the desire for any particular food. She obtains a crayfish by a miracle: I would like a freshwater crayfish, she said. But this, though sought with the greatest diligence, could nowhere be found. While they were anxious, however, from the very ceiling of the chamber a most beautiful crayfish fell before their feet, obtained by the merits of Francesca without a doubt; and when cooked it dispelled both Vannotia's nausea and her illness. The same woman, considering the opulent house, abundant in all things, forbade that any poor person, whether a beggar or a Religious, be sent away without consolation. She generously helps the needy. And when a particularly barren year had multiplied scarcity and diseases in Rome, she also expanded the compassion of her charity: nor did she extend alms only to those who asked at home; but she also wanted them carried to the sick, who could not ask for them themselves: and how pleasing this was to God I find also declared by miracles.

[13] For when, during the scarcity of grain, Francesca was distributing such generous alms The granary emptied by the husbands, as the human tongue could scarcely express, as is read in the authentic processes; Pauluccio and Laurence, fearing that the liberality of their wives would be to the detriment of themselves and their own, took away from them the keys of the granary which they had full; and taking from it what was enough for their family, and what was necessary for their herdsmen, farmers, and other servants, they sold the remaining surplus grain, and made the granary completely empty. after the wives had piously swept it out, After these things Francesca said to Vannotia: Let us go together to the granary and collect what remains to be distributed to the poor. They went and found only husks, which she herself diligently sweeping up and passing with great labor through a sieve, obtained one measure of pure grain, which she carried off to be distributed to the more needy: and having done this, she departed with Vannotia, with Clara, a faithful servant for such duties, who had accompanied her mistress, locking up the granary. it is found full of grain. But a few days later, the husbands returning to the same place, found forty measures of the best grain in the granary, and reported the matter in amazement to their father-in-law: who himself also wished to know the wonderful thing, and saw that this was the work of God, proving Francesca's charity.

[14] Nor is this dissimilar from what happened in a similar shortage of wine: On account of a cask of choice wine exhausted in alms, in which the aforesaid Andreosso, inspecting his wine cellar with his sons, had taken care to set aside a cask of the best wine for himself and his household, and the infirm, both Religious and secular, knowing Francesca's charity, frequently requested from her for the love of God some good wine: she sent through the aforementioned maid servant to various persons so much from that very vessel daily, that within not many days it was left empty. When her father-in-law and his sons, who had come down to investigate whether that choice wine was still in the same condition, learned of this; greatly stirred in their spirits, they began to cry out against Francesca and Vannotia, that not a drop of that wine remained. To which Francesca, smiling, said: The angry father-in-law and husband, Allow us, allow us to go down to the cellar, and by the grace of God we shall draw for you abundantly of the wine you seek. Without further ado, both of them went down together with Clara; and putting their hands to the vessel, found it full of the best wine, and drew out what they might carry to the father-in-law and husbands, saying: Here is the wine which we spoke of: thanks be to God, for the vessel is still full. The old man tasted it, the sons tasted it: Francesca again presents it full, and not trusting their own palate, by which they were compelled to believe that this was exactly the same wine, they went down again to the cellar: they found the vessel full, as we said; and from that point they gave the women free faculty to administer everything according to their own judgment. Moreover, the report spread through the city afterward found many witnesses who professed to have heard thus, either from the mouth of her husband Laurence or from Francesca's own narration, as she encouraged others by such an example to give generously.

CHAPTER VIII

[15] God indeed did not wish His handmaid, who showed herself as such a kindly dispenser of bodily food and drink to the poor, to be defrauded without penalty of the spiritual nourishment of the soul, which is received through the Sacrament of the Eucharist. She was indeed so humble that, judging herself unworthy of so great a mystery, she would never request to be admitted to it, but waited for the voluntary command of her Confessor, bidding her, when God so inspired, to approach. When therefore on a certain day Brother Antonello had commanded this, and she, proceeding with Vannotia to the church of Saint Cecilia, had presented herself at the Divine table; the Priest who had the care of the church, and who had offered her the sacred Host on other occasions: What is this, he said, deliberating with himself, A Host offered to her, that wealthy and married women should come so often to Communion? Then, doubtless instigated by a demon, taking an unconsecrated Host, he offered this to her as if it were sacred. She immediately felt the fraud done to her, for she did not feel the accustomed influx of spiritual grace; and reported the matter to her Confessor just as it had happened; she senses it is not consecrated, and he to the Priest, severely rebuking him for the grave crime. But he, well aware that what he had done was known to no one but himself and God, and whoever God had revealed it to; confessed the fault indeed, but asked that he might know by what means it had become known to her. Hearing however that the indicator of the crime he had committed was Francesca herself, to whom the injury had been done, he venerated her from then on, nor did he judge unworthy of coming so often to Communion one who, though married and young and entangled in the governance of so great a family.

CHAPTER IX

[16] Nor did God wish her to be deprived of the fruits of marriage, She bears several children: who was leading her life with such great sanctity in that state, and He gave her several children. But through the oblivion of earlier times, it happened that mention is found in the histories of only three: of whom the first of the male sex was named Battista at the sacred Font, who, surviving the others, married ^b and left posterity from himself, born around the year four hundred, as the writings say, when Francesca had nearly completed the sixteenth year of her age. Next to him was a Brother who bore the name Evangelista, and did not survive beyond the ninth year of his age, as we shall soon see. A daughter named Agnes held the third place in birth order. Nor do I find any others named beyond these: I gather only from the ancient books that she also took to her bed at other times from childbirth. Those children whom God granted her she nourished not so much with her own milk (although she did not allow them to lack even this, of these Evangelista was the most pious, nursing them at her own breasts, not others') as with the fear of the Lord: which was especially evident in her second-born, whom I could rightly call an earthly Angel, so devoted was he to prayer and divine worship: indeed even in his tender age he was divinely adorned with the gift of prophecy, of which a twofold example exists in the ancient histories.

[17] The first, that when giving alms with his own hand to two mendicant Brothers in his father's house, He predicts a certain Religious's defection, turning to one of them the boy said: You will not always dress in this way: for you will desire, wretch, to be clad in more precious garments: but woe to you. The Brother then fell silent, blushing: the prediction however had its effect, when, freed from the yoke of Religion by no good means, he ascended to the episcopal chair, and a short time later died a truly terrible death. On another occasion, seizing his father Laurence's dagger and drawing it from its sheath, he held it to his father's side, and a wound to be inflicted on his father: saying: This will now be done to you, Father. Which also happened, for when a certain sedition had arisen in Rome on account of the Neapolitan King Ladislaus, Laurence received a grave wound in the same side which his son had touched. Truly the deeds were wondrous which the boy did beyond the grasp of that age, nor did he seem to think about anything else or was glad to say anything to his mother except that he was hastening toward eternal glory.

[18] He arrived indeed where he aspired within not many years: In the year 1411, seized by plague, for when in the year one thousand four hundred and eleven the plague had struck the city of Rome, it seized Evangelista at nine years old: which when the boy perceived, he immediately wished a Confessor to be summoned, and obtained (although his most innocent purity was well known) that Brother Antonello should be called: by whom duly absolved, he ordered his mother to be present, and said to her: You remember, as he had wished and predicted, mother, that I always said to you: in this world there is nothing that pleases me, only eternal life and the company of the Angels are in my wishes? God has regarded this my desire, and behold we are separated: my patrons Saint Anthony and Saint Onuphrius are come, sent from heaven, with a great company of Angels. See that you always be of generous spirit, and know that things will go well for me, and that I shall pray for you henceforth: now impart your blessing to me. He spoke, and composing his own hands and body, he rendered his most innocent spirit to the Creator.

[19] He is seen being carried to heaven, At the same hour, in a neighboring house, a girl who was at the point of death and had long been deprived of the faculty of speech through the violence of her illness, began to cry out: See, see Evangelista de' Pontiani ascending to heaven between two Angels. Whose words were soon confirmed by the laments raised by Francesca's household on account of the death of so holy a boy, and heard by the household of the sick girl. The boy was buried in the church of Saint Cecilia in Trastevere, in that very place where now the sacristy stands but then was the Pontiani chapel: and is buried in Saint Cecilia's in Trastevere. nor did many years pass before a sepulchral stone of white marble was visible there on the right hand, a palm and a half in width and the measure of an arm in length, on which was sculpted the likeness of the deceased, showing him dressed in a full-length garment, with this inscription: Here lies Evangelista de' Pontiani. Which stone, when the sacristy was renovated, was probably buried beneath the pavement, as were countless other ancient inscriptions. ^c

^a A Roman diminutive from Andrea, as Pauluccio from Paolo.

^b One named Mobilia, of whom more below in book 4.

^c The two following chapters 10 and 11 contained the vexations of the demon before the year 1430, which see as described by her Confessor in the beginning of book 3.

CHAPTER III.

The son appearing to his mother foretells that his sister will die: he leaves her an Archangel as companion.

CHAPTER XII

[20] Francesca had not only a guardian Angel, by whom she was impelled to do good; The Angel chastises Francesca's faults, but also a corrector, by whom if she had committed any fault, she was struck by an invisible hand now in this, now in that part of the body. And this not only when she was alone; but also in the presence of others, who could hear the blows struck but could not see the one striking. So when in the presence of her mother-in-law Cecilia and her kinswoman Vannotia, in a large gathering of women, some vain conversation had been introduced, and she was prevented by too much human respect from interrupting it, her cheek was struck with a heavy slap while all listened. On another occasion, in Santa Maria Nova, while explaining the interior state of her soul to Father Antonello, because out of humility she kept silent about certain gifts divinely conferred upon her, especially bashfulness in manifesting herself, the Angel struck her shoulders with so violent a blow that she collapsed at the feet of the astonished Confessor: she, gathering herself together and recognizing the fault, immediately revealed it to her spiritual Father. Similar is what happened to her in her own home while confessing her sins to a certain Priest John: for while she knelt, so hard a blow was struck upon her that she touched the ground with her head bowed. When the Confessor asked what had happened to her, she said she did not know, except that her shoulders, violently struck, still ached. Then God revealed to the Confessor that these were blows of the Angel, who, as at other times, so now also punished her because she declared with a reluctant spirit the secret favors of God to him to whom God wished her to be fully subject in matters pertaining to the spirit.

CHAPTER XIII

[21] Francesca had a charming little daughter, whom we mentioned above, Agnes by name: She sees her daughter Agnes marked by a dove, who, sleeping at night in the same chamber as her mother; the latter, wakeful and happening then to be lying down from a recent childbirth, saw a white dove which, holding a lit candle in its beak, brought it near to all the senses of the girl; and with a great flapping of its wings, flying around the place, it vanished from sight. About a year had then elapsed since the death of Evangelista, and Francesca, not knowing what this vision portended, remained uncertain and hesitating. Afterwards she sees the soul of her son; But on another night, toward dawn, she saw the chamber gleaming with an unusual light, and in it her deceased little son present to her, in that habit and stature as he used to have while living, except that he appeared more beautiful beyond all comparison. At his side another young man was attached, far more beautiful even than Evangelista. Stunned at first by such a sight, then filled with inexplicable joy, Francesca was even more refreshed when she saw him approaching nearer, and herself graciously honored by a gesture of profound reverence from him: so much so that she could not restrain herself from eagerly extending her arms to embrace her son: and since she grasped nothing with them, she was content to enjoy the sight and conversation with him, and lovingly to ask: How was he? Where was he? Did he remember his mother in heaven?

[22] He explains to his mother his blessedness in heaven, Then he, raising his eyes to heaven: Our task, he said, is nothing other than to contemplate the eternal abyss of divine goodness, and with great gladness and jubilation of love reverently to praise and bless His Majesty: wholly absorbed therefore in God in that heavenly blessedness, not only do we not have, but we cannot have any sorrow, and we enjoy a peace that will last forever; nor do we ourselves wish or can we wish for anything other than what we know to be pleasing to God, who is our whole and only blessedness. Know, moreover, that those who are in the choirs above us manifest divine secrets to us. Then he added: Since you desire to know, mother, in what place I now dwell: know that I am in the second choir of the first Hierarchy, among the Archangels, and leaves an Archangel as companion, associated with this young man whom you see; far more beautiful than I, because in the same choir he stands in a higher grade than I. He indeed has been deputed by God as a comfort for your pilgrimage, that you may have him as a perpetual companion, and see him present day and night for your consolation. Now, however, I announce to you that I have come to take Agnes away, his sister, about to be taken. 1. who will die within a short time, and will enjoy with me the joys of Paradise.

CHAPTER XIV

[23] Then Francesca recognized what that dove had recently brought. After the conversation, however, which lasted about one hour, from the beginning of the whitening dawn until sunrise, Evangelista requested permission to depart from his mother, and left her the aforesaid Angel: whose beauty, both his and her son's, she testified to her spiritual Father was such that she could never have directed her eyes toward his face, unless God had adapted that clarity of light to her weakness, because the glory of the Blessed is incomparably far greater than what she could have seen in her son and Angel with mortal eyes. Agnes dies, Certain, however, of her little daughter's approaching death, she kept the matter secret, and meanwhile served her lovingly and reverently; considering her not as her own daughter, but as a bride destined for the eternal King Christ, and giving thanks to God in His name that He deigned to receive her to Himself. Thus Agnes, having fallen ill, was taken from the living within a few days, in the fifth year of her age, and she too is believed to have been buried in the same church of Saint Cecilia and the Pontiani chapel with her brother Evangelista: after whose departure Francesca always saw the Archangel present at her right hand: The Archangel remains always visible; but in too great a light, testifying that whenever she wished to fix her gaze upon him, the very same thing happened to her as to those wishing to behold this material sun; whose light indeed we enjoy pleasantly, but we are unable

to gaze even slightly at its sphere without some injury to the eyes.

[24] Nor did she enjoy his appearance only while at prayer in her oratory: but also through the streets, in church, in the company of others. Indeed, then she was also granted to see the very person of the Angel: who, if any of those present committed some offense, modestly veiled his face with his hands; and Francesca used to say of him, [(except when she was praying, was tempted, or was speaking to her Confessor about him)] that in that Angelic countenance, as in a most clear mirror, she most clearly recognized both the dignity of the Angelic nature and her own vileness: so that the evidence of that knowledge surpassed by infinite degrees the knowledge which she had previously had of herself. At three times moreover she was granted to gaze more firmly upon the Angelic countenance: when she was praying, or when she was vexed by demons, and whenever she spoke of him with her Confessor: who, as he himself afterwards left written, on account of the serenity and joy of soul with which he felt himself pervaded when Francesca spoke about that Angel, frequently compelled her by a precept of obedience to describe the appearance and form of her guardian. To whom she, complying, said that this was not her ordinary guardian given to her from birth; but an Archangel from the second choir of the first Hierarchy, surrounded by the brightest rays, distinct from the ordinary guardian: which above the brightness of any lamp provided light for her at night, so that she could recite the Office equally as well as in full daylight.

[25] She also said that he always appeared to her with his face raised toward heaven and his eyes fixed upon it: which renewed in her the memory of that divine mirror which, accustomed to contemplate in raptures and ecstasies, she was set aflame and elevated toward God. The Archangel appeared to her moreover as a boy of about nine years, with his arms crossed upon his breast, In what countenance and dress he was accustomed to appear? with golden curly hair spread over his neck and down upon his shoulders. He was dressed moreover in the whitest garment, over which a tunicle was fitted, such as Subdeacons usually wear, which sometimes she saw whiter than snow, sometimes sky-blue in color, sometimes red and flaming. And with these his entire appearance of an Angelic body was covered all the way down to the ankles, which he always had most pure, and not soiled in any part, although he followed the Saint through muddy streets. When she spoke about him to her Confessor, the splendor of the Angelic face was restrained, so that her eye could be fixed upon it: but it was intensified and returned to its accustomed brightness when the conversation ended, whether it was brief or long. Often therefore the Confessor deliberately introduced conversation about him and asked various things, and the Saint gazed upon him with great familiarity, and placed her hands upon his head; and by the command of the Confessor, caressing him and as it were touching him, she seemed to herself to touch nothing; meanwhile, however, she was set aflame in her whole countenance with a certain Seraphic fire, whence much spiritual consolation redounded to the Confessor.

[26] From the beginning, when God granted the favor of this most sweet companionship to his most faithful handmaid, He sometimes withdraws from her when she errs: if it ever happened that she, on account of the multitude and labors of domestic cares, or the annoyances of inopportune visits, was afflicted with weariness and fell into some fault; the Angel immediately withdrew himself, and she, admonished, humbly acknowledged her fault; and begging pardon for it, she soon felt the lost joy restored to her, as he returned with a new pleasantness of countenance. Three or four times this happened to her in the presence of her Confessor; who testifies of himself that he found no more effective remedy for any sorrow or weariness than to converse with Francesca about that Angel. This manner of reproving the Saint the Angel maintained until she, perfectly uniting herself to the divine will, had it firmly established that she wished to live quiet and content, even until the day of judgment, amid domestic cares, secular affairs, and the annoyances of married life, if it had so pleased God. For God wished her to remove from herself that displeasure with human society, and to put off the excessive anxiety of seeking solitude.

[27] He instructs her, The same Angel showed himself to her as a guide and teacher of virtue, and took care that she, carried away by too great an ardor of spirit, should not exceed measure in chastising the body, or be borne along by immoderate zeal toward the good. Moreover, manifesting divine secrets, he sometimes moved his eyes and lips, and Francesca seemed to hear a most gracious voice as of one speaking from a distance. He consoles her, When some trouble was inflicted by the demons, the Angel fixed upon her eyes that were otherwise raised to heaven, and by that look he was accustomed to dispel all unrest from her mind. Wherefore she spurned all the assaults and injuries of the demons with a thoroughly noble contempt, and she made no account even of the most cruel blows, and protects her, with which they strove to vent their rage against the innocent one. But that they might not be able to rage as much as they wished, the Angel effected by a slight shaking of his luminous head, putting the infernal monsters to flight; sometimes also interposing himself in the middle and diverting the blows that were about to fall upon her.

CHAPTER IV.

Freed from the marriage bond by her husband, she devotes herself entirely to helping the poor, mortifying the body, and unceasing contemplation.

[28] Although Francesca, obeying the command of her parents, had allowed herself to be bound by the bond of marriage: Her husband, taking pity on Francesca, she nevertheless often lamented this unhappiness, as she called it, and could not, except with the greatest aversion of soul, comply with the will, however just and lawful, of her husband. And lest she should take any part of pleasure from it, she burned her own flesh drop by drop with three ounces of melted wax or lard; to such a degree that, excoriated, she could scarcely move in bed except with the greatest pain. Such great nausea was she afflicted with from marital embrace, that convulsion of the stomach with vomiting usually followed, and she finally even coughed up blood. Which her husband, marveling at this, He permits her to separate from his bed: and then also considering with a feeling full of compassion, since he saw children already born to him from her, and his wife considered holy by common opinion, and he knew that this was believed not without reason from evident miracles; at last he brought himself to free her from the servitude of the conjugal law and to give her henceforth the power of a continent life, provided she remain with him in the same house and continue to govern the household: promising that he would never oppose her will or create any further trouble for her.

[29] It cannot be said how much that favor exhilarated Francesca's spirit, who gratefully accepts the benefit, how greatly she acknowledged herself obligated to God the bestower of all good things, and how greatly to her husband: to whom, in order to show herself grateful in return, knowing how much in need of her help he was, his body now badly affected by wounds, imprisonments, exile, and grave illnesses with which he had been afflicted; she chose to sleep in the same chamber with him, although in a separate bed. Which was a great consolation to her husband, while being no or little impediment to her, since in the ample dwelling the convenience of desired solitude was not lacking: for which, however, no place was more pleasing to her than the oratory, as we said above, in the top of the dwelling long since adorned by herself and Vannotia. The first thing she did, having been allowed her freedom, was to send an absolute farewell to the world and manifestly to despise herself and all worldly vanity. And so those garments, which according to the usage of that century and of Roman nobility she had, She puts aside all ornament of clothing; made of silken fabrics and adorned with gold and silver and precious stones, which she had been compelled to wear from her twelfth year by the will of her parents and husband and in-laws, so as not to yield to any of her equals: these garments, now having become mistress of herself, she sold entirely, and spent the money obtained from them on clothing the poor: and for herself she prepared from cheaper cloth a tunic, of a greenish-black color, as lowly as possible, and of a kind that even her servants would scarcely have wished to wear: to the astonishment of all who knew her, and not quite understanding how a man of such nobility and such wealth could patiently look upon such a wife. But she, who had already satisfied her husband, paid no attention to the judgments of the world.

[30] Nor was this enough, but she also began going to a vineyard which she had near the basilica of Saint Paul, She conveys firewood for the poor; and collecting branches and wood into a bundle, placing them on her head, and carrying them into the City to the astonishment of all, to be distributed to the poor: with such zeal for abasing herself that she walked thus laden all the way to her husband's house on one occasion, and was seen by him, and yet not reproved; because he knew by what holy motive she was driven. From time to time she led a donkey there and brought it back loaded with bundles of wood, and distributed them among the poorer houses. While she was doing this, it happened once that in a busy street of the city everything fell off the animal's back; and Paulus Lelli Petrucci, running up, with no regard for his own nobility, lent his own hands to help lift the load. Furthermore, in the time of charity, not content with distributing the most generous alms to the poor, She begs for alms: driven by the desire to help them and to vilify herself, she sometimes took Vannotia as a companion, and far from her own house, in the Monti district or another where she was known to no one, she begged door to door for what she might give to the needy. Nor did it rarely happen that they, who quite clearly were not themselves in need, were repelled with much harshness of words, and received insults instead of coins.

[31] She restores life to an infant who died before baptism: Which heroic charity of these pious women God sometimes wished to commend with a manifest miracle: for when they happened to be wandering through that district which I mentioned, they heard from a certain house the greatest wailing of those lamenting the death of a son born not long before and dead before the reception of baptism. They ran up; and Francesca, after sharply reproving the mother for her negligence, took the dead child into her arms, and by divine power soon restored it alive to its mother, commanding that she tell no one; and lest she be recognized, she immediately snatched herself away from there. On another day, when the Stations were at the basilica of Saint Paul, and Francesca had come there with Vannotia and ^a Rita, she saw at the entrance of the church above a long beam many poor people and pilgrims, She sits among the beggars, requesting alms from those entering; and having left her companions in the church, she placed herself in their midst, herself also requesting alms with her greatest consolation; and she remained there until the time of Vespers, while her companions waited for her in the church. During which time there can be little doubt that among such a great multitude passing back and forth there were some by whom she was recognized, and from whom she received great occasion for overcoming her own shame. When Vespers were about to begin, she went to the said companions and said: Let us go, for so much has been collected today as suffices this evening for buying bread and lupins. She distributes what was collected. And indeed, whenever she received fragments of bread while begging, she kept those for herself, giving the poor whole loaves from the household store: for such broken pieces seemed more delicious to her, because they had been given out of the love of God.

CHAPTER XVI

[32] To such great self-contempt Francesca joined various methods of mortifying the body: She abstains from wine and all finer food, and first of all it is certain that she never drank wine in all her life, whether healthy or ill. Content with a single meal a day, she took absolutely nothing in the evening, unless perhaps compelled by a grave pressing illness or by a precept of her Confessor, one cooked apple, and that most rarely. She never ate meat, eggs, dairy, fish, or any other food pleasing to the palate, and her daughter-in-law Mobilia testified that in the whole sixteen years during which she shared a common table with her, she never saw her eating any of those things, or anything at all that was seasoned with sugar, honey, or spices, in whatever state of health she might be: but her ordinary accompaniments to bread were beans, lupins, kidney beans, sometimes cabbages or borage: which indeed she seasoned, boiled in water, with salt alone without oil or other condiment. Indeed, not even then, even in childbirths, when she lay recovering from the labors of childbirth, did she admit any delicate foods; but only those which we have mentioned, her customary fare. So it is no wonder if the stomach weakened by this parsimony and harshness of food caused her the most bitter torments, and she was believed unable to live except by miracle, who took so little food or retained what was suitable for sustaining life.

[33] Her bed was scarcely the measure of her body, furnished with a rush mat alone, Hardness of her bedding, until her Confessor ordered a straw mattress to be added. She slept clothed in a woolen shift and a tunic made of cloth: and thus her aforesaid daughter-in-law testified to having seen her sleeping in her husband's house, and indeed in such a position that had much discomfort but permitted little rest; since she sat rather inclined than lay extended on the bed, and that for only two hours: during the day she took no sleep. A hundred times daily she struck her breast with her fist, and whenever she had committed the slightest fault in the use of her senses, she exacted penalties from herself with more frequent repeated blows of her fists. Rigor of penances, Clad in a double hairshirt next to the flesh, she also wore beneath it a cord twisted from horse hair, and an iron ring by which her flesh was wounded in more than one place. To these she added harsh scourgings with knotted cords, and indeed ones that drew blood with sharp little stars, so that she seemed to exercise butchery upon herself, although toward all others she was so mild and indulgent that she would not allow anything to be lacking to anyone, especially to the sick. In this rigor of penances she persevered until once her Confessor, using a precept of obedience, took from the sick woman the iron ring and the disciplines which drew blood. And yet while she did all these things, she employed remarkably strong vigor, to the astonishment of many, for the customary duties of her family and the services of helping her neighbor, divine grace strengthening her.

CHAPTER XVII

[34] Nourished from childhood in pious exercises, Francesca was full of all holiness, a mirror of purity and innocence: The lowest estimation of herself, and yet she thought of herself as if she were the most impious and most perverse of women. For since in that abundance of interior light she recognized the most absolute integrity of the divine essence, she considered the slightest imperfection detected in herself to be a most grave sin: and therefore if she had uttered even a word that might seem idle, she beat her own mouth with her fists until the blood flowed; or prostrate on the ground with her arms extended in the form of a cross, she humbly begged pardon from God. When indeed she considered all the errors of her life together, The greatest sorrow and abundance of tears over slight faults, she dissolved into such copious weeping that her eyes became like perennial fountains: whence her Confessor writes that, moved to a feeling of commiseration by that abundance of tears, he had forbidden her to weep thus for her sins, and had taken their entire burden upon himself: by which command that excessive sorrow was mitigated, since she was most obedient in all things.

[35] Furthermore, since she was most zealous for the divine honor, she could not set a limit to her tears whenever she considered how easily men allowed themselves to be dragged into sins by the devils. But indeed when she applied her mind to contemplating the mysteries of the Lord's Passion, her weeping was so effuse, especially in considering the Passion of Christ, that her daughter-in-law and other women of the household, when they saw her lamenting so inconsolably, testified that no small fear was cast upon them lest the vehemence of her sorrow should take away her life. Her torments Nor indeed was this only a sorrow of the soul; the most bitter torment spread to all the members of her body, according as she considered some part of the sacred body of Christ afflicted by torments: so that when she thought of His hands transfixed by nails, she felt her own to be, from the torment, unfit to hold anything whatsoever, which accordingly fell suddenly from them to the ground. If she turned her mind to the sacred feet, she could no longer stand on her own, so grave a torment did she suffer in them. and wounds she receives in her own body, The thorny Crown of Christ surrounded her whole head with pains; the scourges left her limbs bruised: indeed she sometimes spat blood, her nails turned livid, and her face grew pale as if she were dying.

[36] But if, clinging to contemplation of this kind, she sometimes suffered ecstasy, her hands and feet dripped with blood, and when she extended her thought to the struck side of the Savior, she herself remained wounded throughout her whole breast: and that same wound lasted a long time, from which some liquid similar to water flowed, for the receiving of which it was necessary to apply certain linen cloths and change them repeatedly. Since she could not do this herself because of the vehemence of the pain, she was compelled to entrust this secret of hers to Vannotia, also in her side, and to Agnes and Rita, her beloved Daughters in Christ, who afterwards related this same thing to the Confessor and reverently preserved the aforesaid cloths. But the blood breaking forth from her hands, lest it be observed by anyone, she herself, having come to herself, immediately wiped away, as was asserted in the first process by Brother Peter, the Prior of the Dominicans at Santa Sabina, and various spiritual Daughters of hers. This liquid from the side moreover flowed for as long until the wound on the night of the Lord's Nativity, in the year one thousand four hundred and thirty-one, was miraculously healed by the Most Blessed Virgin, ^b because the vehemence of the pain had begun to render her unable to perform various actions in the service of her neighbor.

CHAPTER XVIII

[37] How fervent she was in her prayers, whether made in mind or in voice, and how acceptable to God, Fiery rays above the head of the one praying, may be gathered even from this; that when Agnes, her most beloved, once stood behind her in the chapel of Saint Angelo, which is in Santa Maria in Trastevere, after the prayer; she saw a splendor above the head of the one praying, and fiery rays surrounding her. From her face also many saw a gleaming brightness, as a certain reflected light from that abyss of light which she contemplated while praying. It happened during the time of the Lenten fast that a certain Bartholomea from Arezzo, a Tertiary of the Order of Saint Francis, accustomed to come to Rome every year for the sake of piety and to visit Francesca (of whose sanctity and miracles she had heard much): it happened, I say, that coming to Tor de' Specchi, and a golden rod are seen, where Francesca was then engaged in prayer in a certain cell; she began to weep profusely, and exclaiming, to ask those standing around, whether they saw? whether they saw? When asked whether she herself saw anything? I see, she said, a golden rod descending from heaven upon that cell, which golden lilies adorn all around: and she soon learned that Francesca was therein pouring out her prayers to her Spouse as was her custom, from those who had heard her relating this with astonishment.

[38] A wonderful facility for recollecting the spirit in prayer, The rare gift of recollection granted to her while praying is described in these words by her Confessor. To such a degree had she her mind elevated to God that she was wholly divine: hence it frequently happened that she would betake herself to her chamber or to another place for the sake of some business, and immediately forgetting for what purpose she had come, she was rapt into God. However great the tribulations and domestic anguishes were, nevertheless as soon as that blessed soul came to her chamber or to some church, she remembered nothing of all those things, but was borne with her whole mind toward God; and her effort to conceal the graces granted to her, although she strove with every effort to divert her mind, lest being caught in such a state she should excite admiration: sometimes exerting such great force upon herself to conceal the heavenly graces, that her very eyes protruded beyond her head. Revealed, however, against her will, she was suffused with such great bashfulness, as if caught in some grave and shameful deed, as she herself confessed to me many times; feeling no small distress from the fact that she was compelled to reveal to me the interior graces of her soul: which however she did carefully, because she knew such was the will of the supreme God. Thus far the Confessor.

^a This woman was the confidante of almost all the secrets, as will appear below: her full name appears to have been Margarita.

^b See book 2, Vision 15, number 40.

CHAPTER V.

The frequent raptures of Saint Francesca, examples of devotion, the virtue of obedience proven by arduous trials.

[39] Her vocal prayers, The tenor of the prayers which were made by voice was this for Blessed Francesca: in these the first place was held by the Office which the Church dedicated to the honor of the Mother of God: and witnesses have been heard in the processes who deposed that she had been accustomed to recite it from her earliest childhood, and that this was known to them from a continuous experience of more than forty years. She took care moreover to complete it at the appointed hours, and usually on her knees with great devotion, in her chamber, in the oratory, or in the church: in the vineyard, however, if she happened to be there, she sometimes did it while walking about, with such great feeling of interior devotion that she was often carried away into ecstasy. With the same feeling she recited many other psalms: but throughout the whole day no prayer was more frequently on her lips than the Lord's Prayer, prescribed by the Master Himself to His disciples, and the formula of the Angelic Salutation.

[40] and frequent raptures. Concerning her mental prayer, most things are less known to us: for she was taught to follow no particular method or form of meditating, but was accustomed to bring a fixed theme to her prayer as the seasons and feast days suggested: in which she was soon alienated from her senses, and, complying with the divine light leading her, she was immersed in the contemplation of the heavenly mysteries presented to her in a vision, as we can learn from those things which her Confessor Mattiotti put into writing during the last ten years of her life. especially after Communion: From the processes also and the ancient writings which are preserved to this day, we learn that as often as she approached Holy Communion, ecstasy was accustomed to follow the reception; sometimes indeed even to precede the very beginning or end of the Mass: yet so that this abstraction of the spirit from the senses did not prevent her from approaching the altar with

the others, and after receiving the Sacrament returning to her place, otherwise immobile for two or three, sometimes even for more hours. If anyone touched her during that time, she felt no more than a cast statue of bronze or one sculpted from marble. Indeed it also happened that some, for the sake of experiment, tried to pull apart her hands, which she held joined before her breast in the act of adoration: but they could accomplish nothing, however much violence they applied. She felt no more the pricks of needles, but after she returned to the natural use of her senses, she felt the lasting pain from the wound left in the flesh.

[41] Of which she gives an account to her Confessor. From this state of immobility she often passed to a mobile ecstasy, in which she both spoke and sang, grieved or complained according to the variety of the subject presented to her: and amid these things she dictated various instructions from the part of God or of the Most Blessed Virgin or of some Saint. Restored to herself after the rapture, she narrated in order to her Confessor, when questioned through obedience, whatever had happened to her. Raptures of this kind she also frequently suffered in her husband's house, intent on prayers in the oratory or chamber: but scant knowledge of them has come down to us: for her Confessor was not present there to note down what he saw and heard: nor did she herself manifest anything voluntarily to him unless compelled by a strict precept of obedience. Following moreover the aforesaid ecstasies was a certain deprivation of bodily sight; nor did this seem to be gradually restored to her except after some lapse of time.

CHAPTER XIX

[42] A rare example therefore of piety and devotion to all the Roman nobility, Her exquisite modesty, especially to the matrons, was Francesca: and no less of singular modesty. For given in marriage at twelve years old to a noble and most wealthy man, and at that age at which vanity is most accustomed to claim the female sex for itself, moreover in so numerous a household constituted as mistress of all, she was never seen to do anything that savored of vanity, levity, or arrogance; neither concerning herself nor concerning the male and female servants. She, however young she was, did not delight in necklaces or gems or any display of fine garments: she did not waste good hours or days in adorning her head or cultivating her face with cosmetics: but all such expenditures of time and virtue she hated worse than a dog or a snake, adorned abundantly by the modesty of her manners and the most humble demeanor of her whole body. I also find confirmed by witnesses that she never permitted herself to be led by her husband or by her mother-in-law, much less by any other person, to vigils, banquets, comedies, or the processions of revelers, which they call races: she was never seen to dance or to watch dancers, never to take part in or be present at any game: but her entire consolation was if she could either at home, quiet and alone, devote herself to her own piety, or go out for the sake of religion and the more devout celebration of feasts.

[43] Reverence toward ecclesiastical men, Three indications moreover of extraordinary devotion toward divine things were observed in her: the first, that she had such honor and reverence for all Ecclesiastical persons, whether regular or secular, equally in her own home and in church, that she scarcely presumed to speak in their presence, but usually stood genuflecting, with head and eyes cast down to the ground, as one who recognized Christ present in them: and when she met them through the streets, she bowed herself as deeply as she could. Thus eight eyewitnesses asserted, and in particular Agnes solemnly affirmed that this was among the last precepts of her dying mother, and as it were left to her daughters by way of testament, that honoring Ecclesiastical and religious men with great reverence, they should honor Christ the Lord in them.

[44] The second is that, striving always to preserve a pure conscience, she approached sacred confession twice each week: Her Confessor, Fr. Antonello, which from the first years of adolescence until death was observed by her, as seven most trustworthy witnesses have affirmed. She had four Confessors in all her life: of whom the first was the one named above, Antonello de Monte Sabello, a monk of the Olivetan Order, commendable for his distinguished sanctity and religious simplicity: who, beginning to hear her confessions from childhood, rendered the same service to her as long as he lived in his church, to which Francesca was accustomed to go for this one reason every Wednesday. She was accustomed moreover to have a certain Brother Michael, a Doctor of Sacred Theology and Prior in San Clemente, Fr. Michael, hear her confessions at home in her husband's house on all Fridays or Saturdays, praised by many for the sanctity of his life: with whom she was accustomed to hold long conversations at home about things pertaining to the spirit. It was customary, however, for now one, now the other of the aforesaid two to come often to the church of Saint Cecilia to absolve her from sins, since that place was near to her dwelling and offered great convenience for hearing Mass and receiving Communion: sometimes also in the church of Sant' Angelo at Forum Piscarium, Brother Antonello gave his service to her for the same purpose.

[45] After these men died, she chose as her permanent Confessor a certain Priest, John Mattiotti, John Mattiotti by name, Canon and Parish Priest of the church of Santa Maria in Trastevere: with whom she continued her Confessions twice a week, on Wednesdays and Saturdays; once indeed in the aforesaid church, once in her husband's house: until four years before her death she moved to the common dwelling of her daughters, called Tor de' Specchi; which was in the parish of Sant' Andrea de' Funari in the Campitelli district: to the sacred church of which parish Francesca went on the principal feasts, to purge her offenses by Confession and to refresh her mind with Eucharistic nourishment, John of Antonius, through Don Giovanni d'Antonio, who was then the Rector of that Church and testified to these things. As for Holy Communion, however, whose practice was rarer in those times; I find that she would never ask for it, When she was accustomed to communicate, out of lowliness of soul, always awaiting the voluntary command of her Confessor; nor did she receive it except on the more solemn feasts, namely those of Christ the Lord and His Most Blessed Mother and the Apostles or of some Saint whom the City of Rome honored with more distinguished worship: except that in the last years of her life it is gathered from the writings of John Mattiotti that she communicated every eighth day; and the raptures which she suffered after receiving the Sacrament, committed to writing by the same John, demonstrate the same.

[46] The third point, in which Francesca was to the greatest edification of all, consists in the diligence with which throughout the whole time of her life she visited the churches and sacred places of the City, Diligence in visiting churches and stations, on the days proper to each: with which she attended the Sacrifice of the Mass, the divine Offices, and sermons given to the people: with which she went to all the Indulgences and stations throughout the City. Of which things there exist as many witnesses as were asked to give testimony about her: nor did she seem to know any other recreation in this life. Therefore, having forewarned her kinswoman Vannotia the day before, early in the morning they would leave the house without any escort of female or male servants, now to one, now to another church, to which the opportunity of the proposed Indulgences invited them; carrying about through the streets an example of wonderful simplicity, silence, and modesty: with great edification of the City, and bringing into the church such great devotion of a mind attentive to prayer, as many eyewitnesses afterwards praised. In this act of visiting churches, Lucia de' Astalli frequently joined them as a companion, herself a witness about herself, and related to Francesca by some affinity on the husband's side. But also Rita, a pious young woman and most familiar to the Saint and participant in almost all her actions, usually accompanied her, both to other exercises of piety and to sacred sermons, which at that time were given rather rarely, mostly heard in the churches of the Dominican and Franciscan Brothers, called Santa Maria sopra Minerva and Aracoeli.

CHAPTER XX

[47] Of all the virtues indeed, but of obedience especially, Francesca was always most studious, With eager zeal for obedience, which she preserved inviolate not only toward her parents: but with much the greatest care toward her Confessors and spiritual Fathers, accustomed to commend this above all to her daughters in Christ, saying that this was the one and most direct way to eternal life and heavenly glory: nor was there ever anything so difficult that she would not carry out with the most ready will as soon as it had been commanded. It happened that her Confessor Brother Antonello, visiting her while ill in bed, finding her with an obviously weak stomach, dared to command her to take a little wine to strengthen it. She forces wine upon her reluctant stomach, Never until then had she tasted wine; wishing however to comply with his command, she ordered a cup to be filled and brought to her, and she drank it before him and the many others who were present with great cheerfulness of countenance: but the unusual nature of the unknown drink so disturbed the stomach for which a remedy was sought, that immediately dissolving into vomiting, it did not cease to eject whatever was taken in for three days: nor however did she show by the slightest sign that she regretted having obeyed.

[48] She does not even raise her eyes in danger of death; On another occasion, when she was going with her kinswoman Vannotia to visit the church of the Holy Cross on Good Friday, the same Confessor enjoined under obedience that she should not raise her eyes on the way there or back, so that she could not look at any person whatsoever. She went therefore with her eyes cast down to the ground, and had already reached the Hospital of Saint John, when a butcher met them driving two young bulls before him so fierce that everyone in that square fled this way and that with great alarm. Francesca alone, mindful of obedience, neither turned aside from the road nor raised her eyes, continuing her journey secure of danger. The bulls, however, as soon as they drew nearer to her, made gentle like lambs, turned aside to the other side of the square; to the great admiration of the crowd, which had begun to fear for her sake.

[49] She hands over her son to the hands of enemies; At the time when the Neapolitan King Ladislaus ^a was staying in Rome, Pauluccio, Francesca's brother-in-law, was seized and put in chains, as one who favored the parties opposed to the aforesaid King, and her husband Laurence was sent into exile: at home alone remained their son Battista, and the Count Peter of Troia, who was governing all things for the King, wanted him as a hostage on the advice of his ministers as he was about to depart from Rome, and sent for him to be fetched. Francesca feared not without reason for this now only son (for the others had died) and was trying to hide the innocent one: when her Confessor Brother Antonello, moved by a certain higher spirit, forbade her to do so: but rather commanded her to lead the son herself to the Count and his Officials. Therefore the most obedient mother, grasping her son by the hand, leads him to the church called Aracoeli, and hands him over to the Count and his ministers holding their station there: but he, commended to the Blessed Virgin, to the amazement not only of those who saw her with her son either in the square or in the church, but also to the indignation of those who thought she was delivering him into captivity and perhaps to death at the hands of

the most bitter enemies of her family. Of those who were present with the Count when she offered her son, some suggested that she try to earn the Count's favor for herself and her son. To whom she said: Let me seek the favor of Him from whom I can hope for help: and saying this, she knelt before the image of the Most Blessed Virgin, which, enclosed within its own tabernacle, is usually displayed to the people only on certain days of the year. Then, however (as she herself said) the image was seen by her, passing through the very tabernacle, just as it was enclosed, by sight. The Count went out of the church with Battista and commanded that one of his men should receive him on his horse behind him, He cannot be taken away, and they began to proceed toward Saint John Lateran, intending to head for Naples. But the horse carrying Battista could not be prevented by any spurring from obstinately going backward: and when other horses, on which the boy was successively placed, did the same thing, the terrified Count ordered him to be restored immediately to his mother, who thus reaped this excellent fruit of her obedience.

[50] Even in ecstasy she obeys her Confessor. Even more wonderful than this is that, placed in ecstasy and deprived of the use of her natural senses, she most promptly obeyed her spiritual Father: so that, when he commanded, she would rise from a kneeling position; would stand upright or lie down, as he ordered; would change her place in the church, and respond aptly to questions, otherwise immobile like a stone, no matter who touched or called to her, and however much someone might presume to say: In the name of obedience, say this, or do that. A public demonstration of this was exhibited in Vision LXXII proposed above: now I conclude with an evident demonstration of the divine goodness taking wonderful pleasure in her obedience. It happened that while intent on reciting the Marian Office in her chamber, she was summoned by her husband through one of the household; An Antiphon interrupted four times, and she, immediately obeying this summons, having marked the place in her book where she left off, carried out the command; and having done so, returned to the interrupted prayers: but while resuming one and the same Antiphon, called and recalled four times, and always departing and returning with the same promptness, on the fourth occasion taking the book in hand, she found that Antiphon written in golden letters: and she afterward learned in a certain rapture, she finds it written in gold, with Saint Paul indicating, that this had been done by the Angel by divine command, to prove the merit of obedience: and just as Vannotia had been a witness, being present when she was summoned on the four repeated occasions from what she had begun, so she also deserved to become a sharer in the joy from the admiration of the miracle, when she beheld the aforesaid golden writing with her own eyes.

^a Rome was repeatedly occupied by Ladislaus, King of Naples. Abraham Bzovius, at the year 1405, section 6, from writers of that time narrates how that year Innocent VII yielded to the violence of the rebellious people, and Ladislaus, taking advantage of the occasion, occupied the City, which he soon lost, when a tumult arose over the killing of a certain Roman citizen, and his partisans were forced to withdraw. Again then, after the election of Alexander V, the City fell back into the power of Ladislaus on March 12 of the year 1409: and then indeed the Count of Troia was appointed governor of the City by him, who, having lost the Leonine city in October, In the year 1409 the family of Saint Francesca is notably afflicted, held the rest until December 29, when Paolo Orsini broke his and the Colonna forces in a notable battle. The Count however barely escaped by flight, let down by a rope through a window, as Bzovius relates for this year: to which therefore those things narrated here seem to pertain. For in the year 1405, on account of the brevity of time in the recent domination, the citizens do not seem to have suffered anything more grave within the City: and although in 1413 the treaty-breaking Ladislaus against John XXIII occupied Rome on June 4, perhaps also 1413 and 1414, nor did it return to Papal power before he died on August 3 of the year 1414: nevertheless no mention of the Count of Troia is found anywhere in those years; in which we can nevertheless believe that the King, raging against his adversaries with imprisonment and exile, was no milder toward the Pontiani family on this occasion than his Prefect had been on the other. Julius Orsini at any rate, our author, mentions only this last invasion; and has referred the very grave illness of Saint Francesca, while her husband was in exile, and the vision of hell about which we treated above, to these times.

CHAPTER VI.

Singular patience in adversity. The efficacy of her words for the benefit of her neighbors.

CHAPTER XXI

[51] God is faithful, says the Apostle, who will not allow us to be tempted beyond what we can bear: Francesca must therefore be said to have been able to endure very much, who was tempted and tested in so many ways and so gravely. 1 Cor. 10:13 She patiently bears the rule of her parents-in-law; For first, while still within her girlish years, she was transferred into a foreign family, to be subject not only to the commands of her husband, but also to the wishes of her father-in-law and mother-in-law, and to adapt herself to their temperaments: which yoke she bore most placidly. Then she saw the house, most copiously supplied with all the goods of fortune, overturned almost in a moment of time and stripped of every ornament of its former prosperity. For when the Roman people groaned under the tyranny of Ladislaus, King of Naples, and the City mourned, bereft of its Pontiff as if widowed; domestic calamity, those whose hearts still loved their fatherland and liberty could not so contain themselves that their sentiments would not sometimes break out into words, and from words to deeds, for which they might be accused as enemies of the King. Among these was Laurence, Francesca's husband, then easily the most powerful among the citizens, and indeed to be counted among the leaders of the parties: who, when quarrels had once come to arms, her husband's wound, received a wound from which, collapsing to the ground, he was for some time considered dead. And although, afterwards found to be alive, he was carried home and also recovered his health, aided by his wife's diligent care and prayers: upon the convalescent, exile was imposed just as upon his brother Pauluccio, and exile, and their son Battista was demanded as a hostage. These things could have broken even the generous spirit of any man; but they could not take away from Francesca the smallest part of her interior peace: but before others also, with a countenance always serene and cheerful, she received news of this kind as if she had been blessed by God with so many benefits.

[52] Plundering of goods, This was most conspicuous when the herdsmen, cowboys, and shepherds of her husband (for Laurence and his brother Pauluccio were abundantly supplied with horses and water buffalo, oxen and cows, flocks of sheep and herds of pigs, which were then the chief wealth of the Romans) came to report the damages inflicted on their fields and flocks: ^a for at these things (as she herself declared to her Confessor) she was no more disturbed than if those things had not concerned her at all, calmly adopting that saying of Job: The Lord gave, the Lord has taken away: as it has pleased the Lord, so it has been done: blessed be the name of the Lord. Job 1:21 This virtue of hers, however, she skillfully concealed for the sake of domestic peace, so that she might more effectively console others if she herself also seemed to suffer something and sustain a part of the sorrow. Nor did God test her patience only in external goods of fortune; but in her very body He wished to take manifold proof through illnesses, illnesses, by which, as has been said and will be said hereafter, she was exercised with long and grave ones: yet so that no motion of impatience was ever observed in her, no displeasure with any service however ineptly rendered to her.

[53] The loss of children, Furthermore, through the untimely deaths of children whom she most tenderly loved, Francesca proved her constancy, always adapting herself to the divine will with a tranquil spirit and giving thanks for what happened. With equal constancy she endured the tongues of slanderers and detractors, and those who spoke ill of her way of life: showing not the slightest sign of aversion toward those persons slanders of the malevolent, whom she knew to think and speak wrongly about her and her affairs; but returning good for evil, she was accustomed continually to beseech God for them. But whoever wishes to know more deeply her adamantine fortitude, let him read her conflicts with the demons, which the earlier Acts have exhibited, which, being so horrible infestations of demons, that even their simple mention strikes terror in the soul; were nevertheless throughout her whole life generously endured, overcome, and indeed despised by her.

CHAPTER XXII

[54] Now, since God had not chosen her to be holy for Himself alone; She possesses a wonderful grace of speech for composing minds: but to convert the gifts divinely conferred upon her to the spiritual and bodily salvation of her neighbors: He had equipped her with such lovableness that whoever happened to deal with her immediately felt himself captivated by love and esteem for her, and pliable to her every wish. For such efficacy of divine power was present in her words that with a brief speech she could bring comfort to afflicted and sick minds, calm the restless, soften the angry, reconcile enemies, extinguish inveterate hatreds and rancors, and very frequently prevent premeditated and prepared vengeance, so that with a single word she seemed to have bridled the passions of any men whatsoever, and to be able to lead them wherever she wished. Wherefore people from every quarter had recourse to Francesca, as to a most secure refuge, nor did anyone depart from her without consolation, although she freely both reproved sins and fearlessly chastised what was harmful and displeasing to God.

[55] If Francesca happened to be present at conversations that were useless or contrary to virtue, she showed without dissimulation that she could not take pleasure in them, The vanity of Roman matrons, and that the supreme God was offended when the souls of the speakers were injured. And so she turned the conversation to other things so graciously that, troublesome to none, she was an edification to all. With equal dexterity, dealing with matrons excessively devoted to adorning the body, she threw away or scattered whatever instruments of vanity she could get her hands on: with virgins, however, using greater liberty, and of virgins she freely chastises: she even destroyed with her own hands the too carefully arranged adornment of the head, and put it back in a more modest form. In this kind, this memorable thing happened. There was in Rome a noble matron, named Gentilesca, whose excessive vanity both Francesca and her Confessor had often reproved, without achieving anything; God, joining their side, arranged that the wretched woman, having fallen from the stairs in an unfortunate accident and afflicted throughout her whole body, should be especially injured in the head, to a certain woman who repented after a dangerous fall, in whose superfluous adornment she had offended more: and this fall was the more fearful because the woman, being near childbirth, feared for herself and the fetus, and caused no less anxiety to the physicians, uncertain to which part they should first bring aid. The Blessed One heard what had happened, and moved by the hope of curing body and soul, she went to the bedridden woman, and consoling her with sweet words, soon brought it to the point that she showed how justly by God's judgment this had happened to her, who had been unwilling to give ear to the counsels of those advising well, to set a limit to her vanity. Moved by which the sick woman immediately began to acknowledge her error, and reverently to adore the inscrutable

judgments of God, and to promise the Blessed One, who was asked to help her, whatever amendment she might demand in the future. She obtains her health: Francesca saw that Gentilesca was acting seriously and speaking from the feeling of her heart: therefore, turning to God in prayer, she obtained from Him that in a short time the woman, recovering, should happily give birth to a daughter; and she, taught by her misfortune and holding to her resolution, thenceforth sent her farewell to all vanity.

[56] She turns vain conversations into spiritual ones: For producing effects of this kind, it was wonderfully helpful to see with what a spirit detached from earthly things Francesca acted, and how she had all her affections and desires placed in God and divine things, never heard to speak of anything except paradise, the great works of God, and the salvation of souls to be procured with all zeal: and if others spoke of different things, one could see her afflicted and anxious about how to introduce spiritual and heavenly topics in place of earthly and temporal ones into the conversation; and if she could not sometimes obtain this, she ensured either by holy silence or by an opportune departure that her mind, made a habitation of God, should draw no stain from such conversations. Many moreover swore that the efficacy of her words was so great, She reveals hidden thoughts: that after once receiving consolation from them, they never afterward experienced their accustomed afflictions. Sometimes also she declared the most hidden thoughts to those with whom she was speaking, and they, marveling at the knowledge of their conscience in Francesca, went away with much consolation, fully persuaded that she was a Saint, and that the virtue which spoke through her mouth was more than human.

[57] Concerning a certain Angelo, a man of a most illustrious Roman family, it is read in the processes that, gravely wounded by an adversary, She removes obstinate hatred, whether he could not endure being overcome or was revolving earlier causes of hatred, he could by no means be induced to lay aside the will to take vengeance and to forgive the offense to his enemy: the Blessed One, approaching to visit him, dealt with him so sweetly and prudently that, almost before he felt what he was doing, he professed that he was reconciled with the one he had hated, putting aside all enmity from his soul: and after her departure, marveling, he told those standing around that she had seemed to speak with a divine spirit. Soon, moved by singular contrition and a feeling of devotion, he requested and received the Sacraments of the Church, and within five days he died, transferred, as we may hope, to the place of salvation through the prayers of the Blessed One. This and other similar cases served to make it so that whoever had any controversy with another would not hesitate to expose the rancor of their soul to the Blessed One and receive a remedy from her.

[58] A certain kinsman of hers, named Giovanni Antonio di Lorenzo, She reconciles enemies, determined to take vengeance on a certain Roman with whom he was at enmity, and to procure his death by whatever means; was forestalled by Saint Francesca, who had been taught the whole matter in the spirit: for she summoned to herself the man whose life she knew to be in imminent danger and warned him to look to the preservation of his life: then she interposed herself as mediator for composing peace, which she successfully achieved. Nor was the matter any less successful for her with her husband Laurence, whom she had long striven in vain to pacify when he was inflamed with grave anger against another Roman nobleman of the first rank: until at last, as his bodily infirmity increased, the stubbornness of his hardened spirit subsided, and peace was brought about through Francesca's persuasions: with all the better example for public edification, the more closely the matter concerned Francesca, while not a few publicly murmured that she who strove to pacify and settle everything abroad did not extinguish the fire smoldering at home.

[59] I omit infinite examples of this kind, which I could adduce as having been done piously by Francesca for procuring the salvation of her neighbors: She brings sinners back to penance, among which it could be shown by many examples how powerfully she drew out men immersed in sins from the mire of filth and damnation, and recalled sinners to obedience to the divine commandments: one, however, I ought not to omit, which she did with a certain Olivetan Religious named Hippolytus. He had lived for ten years in the monastery of Santa Maria Nova, and having discharged various offices in it, was finally placed in charge of the sacristy: She diverts a monk from planned apostasy: when some intemperance of melancholic humor so overturned his judgment that he considered the hitherto light yoke of obedience to be intolerable, and, as if weary of the servitude to be endured throughout his whole life, he was determined rather to leave the habit and Order than to serve any longer in that office of Sacristan, always subject to the commands of others. Before, however, he should carry out his plans, he decided to open the anguish of his soul to her whom all the Religious had known, through her example of outstanding devotion, as one who frequently confessed and communicated in their church; and he, as the Sacristan, could speak with her more familiarly. Therefore, having asked and obtained permission to speak with her, the monk was kindly heard by her, and so dealt with that, while Francesca gave many signs of true humility and sincere compassion, by which she insinuated herself into his soul, she at last exhibited the enormity of the contemplated crime, and drew him entirely from that intention, as he professed that he would be completely in her power; which he was, resuming the course of spiritual life with such fervor, to the admiration of all to whom his previous restlessness and disobedience were known, that he was made first Vicar of the Prior in the convent, then also Prior; greatly aided by the prayers of Saint Francesca, who regarded him as her own property and something acquired by her.

^a The Count of Troia, fleeing through Campania with some of his men, so devastated the suburbs beyond the Tiber that the animals alone which he had driven off or killed were estimated at a sum of one hundred thousand florins. So Bzovius for the year 1405: but we are compelled to believe that equal damages were inflicted on the Roman countryside in other years before and after as well, by these most troubled times and frequent invasions of the city.

CHAPTER VII.

She serves the sick with great charity, makes a pilgrimage to Assisi, and chooses John Mattiotti as her Confessor.

CHAPTER XXIII

[60] What shall I now say of her extraordinary charity toward the sick and infirm? During the time of contagion she serves the sick, Various deadly and pestilential diseases were raging in Rome: in which the Saint did not hesitate, scorning the danger of contagion, to show the compassion of mercy toward the wretched and those in need of others' help: whom, easily found, she first induced to cleanse their sins through contrition, then diligently helped with her ministry, lovingly exhorting them to accept willingly from the hand of God this inconvenience, whatever it was, and to bear it for the love of Him who had first borne so much for them. Often with miraculous success: And since she left nothing of human effort or diligence undone that could contribute to restoring health, it happened not rarely that the cures which followed were beyond the powers of nature. The fame of her sanctity grew on that account, and the gift of healing divinely granted to her was more widely spread abroad: wherefore there was a great number of the sick running to her for the sake of help, nor could she exclude anyone from the compassion of her charity. She therefore found a way to have several rooms adapted in her husband's house, She sets up a hospital in her home: in which she might care for the sick received there with every means: many of whom, either completely beyond their hope or far more quickly than they had hoped, being restored to full health, and when they ascribed the benefit to a miracle; she, wishing to extinguish such an opinion, devised a certain ointment, composed of wax, oil, and the juices of rue and marjoram, which she used for curing all kinds of illnesses: thinking it would happen that health restored would be believed to be due to the natural power of this ointment. She prepares an ointment for curing any diseases: Which was so far from happening that on the contrary the esteem for her merits was more increased thereby, while many who could not come to her in person to be cured demanded that the ointment be given to them, and using it, they most quickly obtained their wishes. Which many experience to this very day, who devoutly seek and confidently use that remedy from the Sisters of Tor de' Specchi, prepared in the same vessel in which the Saint was accustomed to make it.

[61] She ministers in hospitals: Francesca's charity was not content with caring for those sick whom she could gather in her own house: but she sought them out in their own hovels and in the public hospitals, and there, finding them, she refreshed their thirst, made their beds, and bound up their sores; and the more foul these were and more repulsive to her stomach, the more diligently and carefully she treated them. She was also accustomed, going to Campo Santo, to bring foods and more delicate provisions with her, to be distributed among the more needy: and returning home she carried back worn-out fragments of undergarments and poor rags full of filth, which, carefully washed and properly mended, She washes the rags of the sick: as if they were to serve the Lord Himself, she carefully folded and placed among perfumes. It happened moreover that sometimes, wishing to overcome the rebellion of her nauseated stomach against such things, she would sprinkle her face with such a washing, and drink a portion of it by swallowing. But the pious God, wishing to declare how pleasing to Him was such a victory, made this most filthy slop seem more pleasant to her than any most delicious food.

[62] For fully thirty years, as is contained in the Processes, Francesca pursued this ministry of serving the sick and the hospitals, She hires a Priest to hear the sick: while she was in her husband's house, frequently going to the hospitals of Santa Maria and Santa Cecilia in Trastevere, to another of Santo Spirito in Sassia, and a fourth in Campo Santo. And since during times of such contagion it was difficult to find not only physicians who would cure bodies; but also Priests who would administer the necessary medicine to souls: she herself sought them out and brought them to those who were already disposed to receive the Sacraments of Penance and the Eucharist: and so that she might more conveniently do this at her own discretion, she supported at her own expense a Priest who, going to the aforesaid hospitals, would visit the sick persons prescribed by her. It is incredible moreover how many souls that charity snatched from the jaws of approaching damnation. Particularly remarkable was what happened to her with a certain unfortunate woman: She comes to the aid of a woman despairing of salvation: she was lying in a certain hospital in despair, because she had by a crime conceived a son and with a greater crime had taken away his life. Francesca knew the matter by a prophetic spirit: wherefore, exerting a more inclined feeling of compassion toward her, she gradually softened the stony and obstinate heart, so that the woman, voluntarily revealing her crime, began to listen to the one advising saving things, and being gradually persuaded that one must hope in the infinite mercy of God, she admitted a Confessor, and finally, fortified by the last Sacraments, she peacefully departed to a better life, as we trust. Many more things of this kind are reported in the Processes, which we omit for the sake of brevity.

CHAPTER XXIV

[63] While Francesca is occupied with such love and diligence in this most pious work of caring for the sick, She herself falls into a most grave illness, providing aid and help to every needy person without distinction, she herself also fell into a most grave illness, which clung to her for many months: in which, to fill the measure of patience, there was no lack of those who charged her with imprudence and rashness, and said she was reaping a worthy reward for her labors, because she had neglected to listen to the counsels of those wisely warning her. Which she, believing it to be said out of charity, received with a humble and grateful spirit: to those

however who urged her to allow herself more indulgences for her body, being so ill, lest she be said to have hastened her own death: My Lord Jesus, she responded, let Your most holy will be done. and she is led to behold the torments of hell. For the rest, she showed such serenity of countenance to all who visited her, that there could be no doubt for anyone that she enjoyed the deepest interior peace. While she was detained in this manner by this illness, a desire came upon her toward evening, for the sake of relaxing her spirit somewhat, to ascend to the oratory, which we said she had recently adapted in the uppermost part of the dwelling after being brought to her husband's house. But as soon as she gave herself to prayer there, she was also rapt into ecstasy, in which she was led by the Angel Raphael to contemplate the torments of hell under a certain appearance of bodily images, as the Angel told her, not because such instruments truly exist for tormenting souls in hell; but because while in a mortal body it cannot be conceived otherwise how dire and horrible the things are which the damned suffer. ^a

[64] Whatever she came to know in this horrible vision, her Confessor committed to writing: but concerning the pilgrimage undertaken to Assisi, I find nothing anywhere in the ancient records committed to writing by anyone: in those things, however, which were once published in print about Saint Francesca, ^b Setting out on a pilgrimage to Assisi, I find it reported from the testimony of the Confessor that she, most devoted to Saint Francis, not only on account of the communion of the same name, but on account of the singular affection in which he excelled for the most holy Passion of the Lord, which this Saint carried about in his heart and body, decided at some time to travel to the place of his birth. Having therefore waited for that time when the solemn feast of Our Lady of the Angels brings back the most celebrated Portiuncula Indulgences to be offered to the Faithful on August second throughout the whole world; around the end of the month of July she set out on foot on the journey, accompanied by her kinswoman Vannotia and her familiar disciple Rita; She is refreshed by conversation with Saint Francis, and they piously divided their time, devoting it either to sacred meditations or to religious conversation about God and divine things. On a certain day therefore, when, having drawn nearer to their destination, they were traversing what remained of the journey through the spacious plain of the Foligno district, a certain venerable Brother, in the habit which the Franciscans are accustomed to use, caught up with them, and after giving and receiving greetings and inquiring the purpose of the journey, seized from the response the occasion to begin a pious conversation, in which with singular fervor he began to discourse on the extraordinary charity shown to us by the Savior.

[65] who, to relieve the thirst of her and her companions, But the Saint, recognizing him who spoke of Christ's Passion with such things and such an inflamed spirit to be the Holy Father Francis himself, was moved in her inmost being and was no less exhilarated. The sweetness of such a pleasing conversation also exhilarated her companions, and did not allow the annoyances of the journey to be felt. For this reason, however, their mouths drying no less in these extreme heats of late July, their bodies suffered thirst, for which the holy traveler, wishing to provide, struck a wild pear tree near the road with his staff and knocked down pears so beautiful, offers pears: so large that the devout pilgrims could barely grasp each one with both hands: and having done this, he disappeared from the eyes of the admiring companions, who then for the first time also recognized that he was not of the common crowd of mortals whom they had been listening to, and together with Blessed Francesca they gave thanks to God for so singular a favor. They therefore continued on the journey they had begun, and having devoutly visited the church of Santa Maria degli Angeli and obtained the benefit of the Indulgences, they ascended to the church They devoutly visit the sacred places of Assisi, in which the body of the Seraphic Father rests; and they reverently visited all the other places of pious memory there: and at last, full of consolations and devout affections, they returned home; uncertain in precisely which year: this, however, can be said for certain, that this pilgrimage which we have described was later than the twenty-fifth year of the fifteenth century, and earlier than the thirtieth year of the same century.

CHAPTER XXVI

[66] Within which period of time also, Brother Antonello, Confessor of Blessed Francesca, passed from this wretched life to a better one, After the death of Saint Francesca's Confessors, to whose virtue she attributed much, and she depended no less on obedience to him. Whether Brother Michael, Prior of San Clemente, who was usually accustomed to receive her confessions at home, preceded or followed him in death remains uncertain. We know that Don Giovanni Matteotti, Canon and Parish Priest of the church of Santa Maria, succeeded both of them, whom the Saint chose as her permanent Confessor, John Matteotti succeeds, lest she lack the benefit of obedience; invited by the convenience of this church, closer to her husband's house than the church of Santa Maria Nova: and she did this all the more because, having taken upon herself the administration of the whole family, she found no small conveniences from the greater proximity of attending the church: nor did this change of church in any way diminish her piety toward the Virgin Mary, since both churches were consecrated to her name.

[67] This was without doubt a divine choice: for although John was young at that time, and had not passed beyond his thirty-third year of age when he first began to lend his ears to hearing Francesca's Confessions, which happened in the year of Christ one thousand four hundred and twenty-nine: inexperienced indeed in spiritual matters, because nevertheless he was the Pastor of that Parish, he could communicate the divine Mysteries to her at his own discretion, and had no need of permission sought from elsewhere. He was indeed inexpert in guiding souls to higher perfection, but useful, and endowed with scant knowledge of spiritual matters, indeed scarcely capable of understanding them, and therefore, always full of hesitant fear, he hung uncertain at every step, and whatever was beyond the ordinary practice, he immediately doubted it. This very thing, however, greatly helped him to prudently consult the judgments of intelligent men: and partly from what he learned through the very experience of Saint Francesca, partly from the light divinely obtained through her prayers, he progressed so much that he became a not inept judge even of great matters.

[68] He certainly shone forth among the men of the ecclesiastical Order as an example of a most proven life, and the first to commit to writing what he saw: and God wished to use his work for manifesting to the world the graces and favors which He was scattering with a liberal hand upon His devoted handmaid and would continue to scatter: and He had destined him as the principal instrument of the future Canonization. For since up to this time, that is, the forty-fifth year of Saint Francesca's life, no one had committed anything to writing of those things which happened to her beyond the common order of nature; he was the first, moved by divine instinct, to collect in summary whatever he could learn about the actions of this holy penitent of his before she made use of him as Confessor: then he described fully and distinctly whatever he learned had happened in the eleven years after that, except when illness prevented him from attending to this matter and being present at the things that were occurring. So that we owe principally to this one man's singular diligence how exactly the Saint obeyed him, both most of those things which we have written about Blessed Francesca's life, and the initiation of the process for her Canonization, given immediately after her death under Pope Eugene. The Saint had this Confessor until death; she always lived under his obedience; following his counsel and direction, she erected the Congregation of the Oblates of Tor de' Specchi, as we shall say below; and she appointed him the ordinary Confessor of her spiritual Daughters. Whenever, however, in matters pertaining either to the spirit or to the aforesaid Congregation, he held a different opinion from the Saint; although she had certainly known the divine will from another source, she nevertheless carried out nothing before she had brought John, persuaded that it was so, to her own way of thinking. ^c

^a The series of this vision is briefly and clearly set forth in this chapter 24 by the Anguillaria: we omit it here, however, because we have given the full description of it above, as it was committed to writing by the Confessor.

^b Namely, the Life by Julius Orsini, book 3, chapter 6.

^c There followed book 2 on the conflicts with demons, and book 3 on the Visions.

CHAPTER VIII.

The beginnings of the Olivetan Order: under this the Congregation of the Oblates is designed by Saint Francesca. The death of Vannotia, her kinswoman.

CHAPTER XXV

[69] The year from the birth of the Savior one thousand three hundred and nineteen was passing, Blessed Bernard Ptolemei with two companions, when in the University of Siena a Doctor most celebrated for the fame of his learning, Bernard ^a Ptolemei, tracing his origin from a noble family among the Sienese, delivering a lecture on Philosophy in the public gymnasium of the city, held a noble oration on the vanity of worldly things: and such was the efficacy of one speaking with the divine spirit that two young men from the same city, distinguished by an equal flower of youth and the splendor of noble lineage (of whom one was named Ambrose Piccolomini, and the other Patricio de' Patrizi) resolved to send their farewell to the world, He institutes eremitic life on Monte Oliveto, and to labor solely for the attainment of eternal happiness: and having conferred plans with Bernard himself, it pleased all of them to go to a mountain ^b called Oliveto, fifteen miles distant from the city, in the County of Montalcino: where they began to lead an eremitic life in much austerity of living, with fastings and prayers; aided by the very solitude of the place, and even more by the divine grace which heaven poured abundantly upon them.

[70] and by command of John XXII, That novelty excited the zeal of many for imitation, especially of the Sienese, who are by nature inclined to every virtue, and it added not a few companions to them from the foremost nobility. But the enemy of all good, Satan, thinking he should oppose such holy beginnings, began to defame them throughout Italy as inventors of new superstitions, and on that account caused them to be accused before the Pope John XXII of that name. Therefore they determined to set out for Avignon, where he then resided; both to remove the alleged calumny, and at the same time to seek a remedy for other impediments which might similarly be raised and delay their holy desires. When they had candidly and sincerely laid before the Supreme Priest the rectitude of their aims, he, testifying that they had amply satisfied him, furnished them with Apostolic letters and directed them to Guido Petramala, Bishop of Arezzo, by the Bishop of Arezzo, forewarned by the Mother of God, in whose diocese the mountain lay, so that he might prescribe for them a Rule at his own discretion, according to which they could lead a life conformable to their former purpose. As they were returning, the Most Blessed Virgin appeared to the Bishop, and surrounded by a numerous company of Angelic spirits, she brought him a white habit and a book in which the Rule of Saint Benedict was contained.

[71] He receives the Rule of Benedict. What these things meant the Bishop then understood, when he saw these noble hermits placed before him, and greatly refreshed by their appearance, and embracing each one with great tenderness of soul, he led them to the church of the Most Holy Trinity, and in the sight of all the people, he ordered them to wear the white habit and to observe the Rule of Saint Benedict; adding that they should always live under the patronage of the Virgin Mother of God: the memory of which event is seen depicted in colors in the aforesaid church. The Olivetans are established in Rome, The novice hermits departed from Arezzo filled with much consolation, and within a short space

of time they so multiplied that, although their congregation has not gone beyond Italy, they nevertheless number sixty monasteries today. And in Rome indeed the church and monastery of Santa Maria Nova in Campo Vaccino were conceded to them by the Pontiff, where other Religious had previously dwelt: and they spread such an odor of good example throughout the whole city, that many began to flock to them for the purpose of making Confession and receiving the Eucharist, and hearing the Divine Office: and they were commonly called the Hermit Brothers from their institute, the Brothers of Santa Maria Nova from the place, and the White Monks from the color of their garments.

[72] From these Francesca's mother chooses a Confessor: Among the noble matrons who were accustomed to frequent this church was Jacobella, the mother of Blessed Francesca, and she had chosen there a Confessor for herself and her daughters, Brother Antonello de Monte Sabello, as has been said elsewhere. Meanwhile Francesca grew up, and being joined in marriage, she was indeed transferred to another Region of the city, namely across the Tiber, but she continued to use the Confessor to whom she had been accustomed from her tenderest infancy. She, as she surpassed the others in dignity and possessed a wonderful grace of affability, She herself continues to use the same, easily drew upon herself the eyes and hearts of other matrons coming to the same church, by a rare example of modesty, humility, and devotion: and they willingly sat with her for spiritual conversations. It happened moreover at some time, in the year one thousand four hundred and twenty-five, and she suggests to others the founding of a confraternity, that among the same women, kindled with greater than usual fervor, Francesca, beginning a pious conversation about sacred matters, brought forward the idea of how good and pleasing to God she believed they would do, if they all unanimously dedicated themselves to the Virgin Mother, and under her patronage formed among themselves a pious confraternity in this church, such as are seen everywhere in other places, of the Rosary, the Cord, the Girdle, or the Scapular, in the churches of the Dominican, Franciscan, Augustinian, and Carmelite Brothers.

[73] The pious thought pleased everyone, and it seemed as if divinely inspired, worthy of being embraced without hesitation: which, with the approval of the Confessor, and since Francesca, the author of it, had taken upon herself the entire care of promoting the matter, she brought the holy wishes of these pious matrons to her Confessor to deliberate about the manner in which it could be accomplished: and he praised it in such a way that, since he himself could not determine anything by himself, he was content to devote his efforts to explaining the matter to his Superior and to reporting back the response. The Superior of the monastery at that time was, with the title of Vice-Prior, Brother Hippolytus, the one ^c mentioned above, who, recognizing that he was much obligated to Francesca, counted it a great felicity to be able to render some pleasing service to her in return, and Brother Hippolytus as Vice-Prior, and promptly replied that he not only willingly assented to her and her companions' wish, but would also willingly give letters on this matter to the higher Magistrate, if needed, so that, accepted in full and legitimate form as daughters of this monastery, they might also enjoy the communion of merits and suffrages.

[74] Brother Antonello received and reported this response with great joy both for himself and for those to whom it was sent back, It seems they did so on August 15, and each returning home from the church, they awaited nothing more eagerly than that day on which they could dedicate themselves to the Most Holy Virgin. It is believed to have been the fifteenth of August, sacred to Mary assumed into heaven, and especially solemn for that church: on which the aforesaid matrons, after cleansing their sins by Confession, and refreshed by the most holy Eucharist during the Sacrifice of the Mass celebrated by the Superior, offered themselves to the Mother of God, with a singular feeling of devotion. by offering themselves to the Mother of God: Whether this offering was made by them silently, or conceived and expressed with certain words, is nowhere found written in the processes and ancient records: it is, however, much more probable that the latter is the case. There are also those who write that the formula for making profession, which the monks themselves used, was communicated to them, namely the same one which the Sisters of Tor de' Specchi still use today, differing from the common formula of all monks and nuns in the Order of Saint Benedict only in this one thing, that where others say I PROFESS, these say I OFFER MYSELF. ^d

BOOK IV

CHAPTER I

[75] From this time onward, all who had been participants in the pious oblation, with whom, following her as their teacher, or were enrolled in its communion, looked to Francesca as a mother and teacher, as daughters and disciples, and followed her direction as one divinely ordained by God to be their Superior. And so when, after the death of Brother Antonello, Francesca chose as the director of her spirit and Confessor the Priest John Matteotti, they too subjected themselves to his governance. Francesca thinks of establishing a common life. Francesca, seeing them so devoted to herself on the one hand, and on the other all hope cut off for leading a life in solitude, which she had always desired; began to think, by divine inspiration, that it could be done without great difficulty, since she was freed from the laws of marriage by her husband's consent, to bring herself together with her disciples into one house, and thus to give a beginning to a new congregation of women Oblates of the Virgin Mother of God. This thought, let down deeper and deeper into her mind little by little, stood firm especially from the time when she found herself deprived of the most sweet companionship of her kinswoman Vannotia, with whom she had lived for a full thirty years with such great peace that one soul for both of them and one heart for both seemed to be the same.

BOOK III

CHAPTER XXVIII

[76] Francesca, illuminated by a prophetic spirit, had had certain presages of this death: for on a certain night, while engaged in prayer, she had seen a cross appearing before her dwelling, such as are usually carried before funerals: Foreseeing the death of her kinswoman Vannotia, and from the same dwelling she had seen one of those beams on which the entire structure of the building principally rested being ejected into the streets: and from both visions clearly recognizing what was to come, she had revealed the whole matter to her Confessor. The year then passing was the thirty-first of the fifteenth century, and a few days had elapsed since the aforesaid visions, when Vannotia began to fall ill and to take to her bed: She diligently ministers to the sick woman, since Francesca knew she would not rise from it, she not only rendered the most studious services of extreme charity to her, but had also induced the Priest John to visit the ailing woman frequently, as well as other persons devoted to the spirit and to devotion: which was a great consolation to the sick woman, tenderly attached to divine matters and having made not a little progress in virtue. Meanwhile that blessed and unstained soul had reached the final spans of life, when Francesca saw a demon intent on troubling her conscience and exaggerating certain past offenses of her life more gravely, as arguments of never-to-be-pardoned ingratitude toward God. The Saint immediately warned the Confessor, who, approaching the sick woman and finding her disturbed, and through herself and others, restored serenity with an opportune exhortation to hope well: whence the confused demon, showing sadness on his very countenance, was forced to withdraw somewhat, to return anew to the contest with greater spirit and better success, if he could.

[77] Meanwhile Vannotia received the last Sacraments, and although the demon lay in wait for her, she frees her from the demon hostile in her last moments, the anointing with the sacred Oil gave her an easy victory over him, especially then when only a thin breath remained on her last lips: for Francesca, while Religious men sat around the bed and recited the bloody Passion of the Lord and other things appropriate for that moment according to the practice of the Church, watched with attentive eye all the demon's movements: and seeing him again approach the bed closely, and understanding how much power the faithful use of holy water had to overthrow his schemes, she suggested to the Confessor that he repel the insolent enemy's pride with its sprinkling. When this was done, Francesca's Archangel with a powerful nod prostrated the adversary, who, transformed into a lowly ant, by his departure freely left an open space for the dying woman to pass freely. She sees the dead woman's soul carried to heaven: In this passing God wished to console His faithful handmaid, and at the very moment in which her kinswoman expired, He showed her a cloud surrounding the whole body, from which the soul was going forth in the form of the most brilliant light, and carried within the cloud as if on a triumphal chariot, it entered heaven, to enjoy the sight of God for eternity. A great multitude of the Roman people gathered for the funeral of this venerable matron, eager to touch the body even with rosaries alone: and while the funeral is held, which had not stiffened like other corpses, but was flexible through all its members, and moved those approaching to wish to take and keep some part of the funeral garments by the name of relics. The solemn funeral moreover was held at the Aracoeli, during which Francesca never left the sarcophagus: but rapt into ecstasy before all the people, she persisted thus until the end of the Office, she is rapt into ecstasy, her eyes always fixed on heaven. When it was finished, however, and the Confessor commanded her to go home to serve the sick, she immediately rose and returned home.

[78] It should not be omitted here moreover that the wife of her son Battista, Mobilia, An insolent daughter-in-law, having become more arrogant after the death of Vannotia, began to claim for herself the administration of the entire household, and, scorning the counsels of her provident mother-in-law, to do everything according to her own judgment. This matter caused Saint Francesca some anxiety, seeing not rarely that many things in the house were not administered as was fitting and as she herself would have wished: nevertheless it did not disturb the peace of her soul, but she committed the judgment of the cause to God: who, regarding her humble silence, did not long allow Mobilia to play the mistress of the household to Francesca's injury: but while she sat by the fire with her husband and father-in-law Laurence, He suddenly sent such great pains upon her that, unable to bear their violence, and therefore punished, and recognizing the avenging hand of God upon her, she humbly begged pardon from her mother-in-law for her offense: Come now, she said, mother, I commend my soul and body to you, and I submit whatever I possess to the judgment of your will, to do with me and my affairs as you see fit. She restores her to health. Such a humble prayer melted the waxen heart of the excellent mother toward compassion: and so, tenderly embracing her daughter-in-law, she placed her hand upon her head, and immediately freed her from all pain. And from that time she never departed from her mother-in-law's counsels, and she obeyed them all the more willingly, because she had learned from frequent experience that everything went much more successfully this way: as she herself affirmed under oath in the processes formed after death.

^a He is venerated as Blessed on August 22.

^b On the Ombrone, a noble river of Tuscany mentioned by Pliny and others.

^c Number 69.

^d An oblation therefore, not a vow, is what is presented to God under this formula, and therefore the obligation arising from it is neither solemn nor perpetual.

CHAPTER IX.

The plan for establishing the Congregation of the Oblates is approved and promoted by frequent divine visions.

BOOK IV

CHAPTER I

[79] Meanwhile the time was approaching for bringing forth the Congregation which Francesca had conceived by the action of the divine Spirit: Three Procurators in heaven for founding the Congregation: and lest either she or her Confessor should doubt about it,

God illuminated and assured the mind of both by frequent visions, some of which have been related above: instructing both through Himself and His Saints with counsels useful for the proposed end, and manifesting what was to be done and followed in this matter. The glorious Virgin Mary moreover wished her to have three helpers, procurators, instructors, and defenders of this work in heaven, namely Saint Paul, Saint Benedict, and the most God-loving Mary Magdalene: and three witnesses on earth are designated: and on earth three as it were witnesses and judges and counselors and arbiters of her actions and revelations in the first building of this spiritual structure: first and foremost, the Confessor of the Saint himself, John Mattiotti, then Brother Bartholomew Bondi of the Order of the Observants of Saint Francis, dwelling at the church of Santa Maria de Ripa, and Brother Hippolytus named above.

CHAPTER II

[80] Although Francesca had understood well enough and more the good pleasure of the divine will both from the Lord Jesus Himself and from His most holy Mother, John Mattiotti on the vigil of Saint Benedict, nevertheless, on account of her humility, and because she knew the Confessor to be timid and little versed in matters of this kind, she did not dare to manifest anything of these things to him. And so, that God might come to the aid of the Blessed One laboring in this matter, on the twentieth day of March of the year one thousand four hundred and thirty-two, He wished the first notice of this matter to be given to John in the following way. After receiving on the vigil of Saint Benedict, to whose Order the Saint had offered herself and her followers, from the mouth of Saint Gregory, communion of the Lord's Body in the chapel so often named, she stood motionless for some space of time, having been rapt into ecstasy: then indeed, beginning to speak in a low voice (which was entirely unusual and had never before been observed in her, that while alienated from her senses she should utter anything), she said that Pope Saint Gregory had come with two Angels and had said: I am Blessed Gregory, sent by God to announce His will to you. Summon him who governs you, and send away all other company from you, lest it be an impediment in those things which I have come to announce.

[81] Therefore, John the Priest being summoned, Saint Gregory said: He is taught, Go forward on the way in which Christ has preceded you: be humble and patient, and wholly composed to His will. Beware of the enemies who now surround you: if temptations assail you, be prudent; if the world scorns you, do not be ashamed to carry out what has been enjoined upon you. You have reason to attend carefully to yourself, and you should know that you must beware of those who are within, lest they infect you with their poison. Take courage and be entirely prepared for that which will now be told to you; because the manner of those things which you must carry into effect will be shown to you. Set before yourself the example of the bee, which diligently seeks a place in which it may bear fruit, by the example of the bee, what to do, and having found it, arranges a family for itself. Do not be frightened: do as the bee, which prepares to gather a family. First it finds a place for itself, that is, a hive, and there it takes care that each one has its own little cell, then it assigns offices to each; and sending all out to collect the sweetest juices of flowers, it sends each one back upon her return to her own dwelling, where it makes them bear fruit and produce their honey, then to attend to the care of a new generation, and always to remain united and harmonious among themselves. This union is made by charity, and humility produces this beautiful fruit.

[82] But this one thing do not imitate in the bee, that when it leads a new swarm out of the hive, it clings to some tree to rest by chance, what he should beware of, and a man coming as he pleases cuts the branch from the tree and carries it wherever he wishes. See that you do not do this: but establish yourself in such a place where you can be secure. It often happens that bees are extinguished and die, and produce no fruit at all: but you take good care of the business entrusted to you, and look about you at what you are doing: and when you have chosen a firm and secure place, fearing nothing, hold it steadfastly and trust in Jesus Christ, who will direct you and make you know the truth. It is an immense treasure to know and understand the secrets of God. If anything should occur to you that is difficult to understand, and you alone cannot grasp and explain it, weigh it among yourselves by diligent examination, so that you may conceive it better, and see to it that you are found united in the same will: but what you cannot comprehend even thus, refer to some wise man for discerning it, so that he may clarify for you what is ambiguous. Francesca dictated these things while remaining in ecstasy, her eyes always raised to heaven, and what Saint Gregory suggested, she herself pronounced. The Confessor, however, grasped nothing of what was being said, and astonished by the novelty of the matter, he commanded Francesca, who remained in the same rapture, to explain more clearly to him what it was in which he was being ordered to apply his labor.

CHAPTER III

[83] How the Congregation should be properly established, Francesca therefore requested from Saint Gregory, who was speaking with her, a clarification of the aforesaid things, and narrated it to the Confessor. Then, in the person of the aforesaid Saint Gregory, she said to her same Confessor: That which you read and do not understand, let it not disturb you: have purity of heart and faith in God, and hope in Him who can make all things clear to you. This was the first instruction divinely given to the Confessor under the similitude of the bee, with the added explanation that in this manner he himself should gather Francesca's Daughters and find for them a suitable place in which, each distributed through her own cells and having divided ministries among themselves, they could bear fruit and continue their lineage. And at first indeed he was dismayed, Saint Mary Magdalene explains what kind should be admitted: believing the matter to be greater and most difficult for his abilities, and one in which he could by no means involve himself: little by little, however, he gradually became more courageous through various revelations and counsels, by which through diverse Saints God continued to instruct him while Francesca was in ecstasy; for in the same year as it drew toward its end, on the feast of All Saints, Saint Mary Magdalene taught him what kind those should be who would seek to be admitted to joining the society; how great a zeal for obedience, how complete an exercise of perfect poverty God would require in them. Three days later, moreover, he heard through the mouth of the Blessed One Saint John the Evangelist, explaining to him by the similitude of a crossbowman with how great a care he ought to fulfill the office entrusted to him.

[84] Saint Paul dictates the Rule, On the fifteenth day of November of the same year, the Rule of life which her disciples should follow was declared to Saint Francesca in ecstasy through Saint Paul, as is narrated at length in Vision XLIV. But indeed on the day of the Lord's Nativity, when (as is narrated in Vision XLV) the Lord had withdrawn from the arms of His beloved, the glorious Paul and Saint Benedict and Mary Magdalene came to her, as her procurators, and she reported thus: The glorious Apostle Paul and Saint Benedict and Mary Magdalene, who are the messengers of Jesus Christ and the heavenly Queen, greet you on behalf of the most high God and on behalf of His Mother: be attentive to those things which the same messenger of God will say. Say to Brother Bartholomew: Be manly and faithful: and certain instructions both to the Oblates themselves, for those things which are secret are not expedient to be divulged; because they will not be believed by all. Be together, all of you, with the Priest John, and let Brother Hippolytus be his companion, and let his consent also be added in ordering those souls so that they may be well provided for. Tell them that it is necessarily required that all their relatives consent, and command them always to keep the way of obedience through which they have begun to walk, so that detractors may not find in them anything which they might justly censure. The demons, out of the envy by which they will be driven against them, will occupy the minds of men: and therefore it is necessary that they be well established and great security procured for them. Let them wish to be considered respectable women: let them wish to be called Oblates of the Virgin.

[85] and to Bartholomew and Hippolytus, companions given to John. Tell Brother Hippolytus moreover to take courage and to unite himself with his superiors. It is not necessary for these matrons to be given a rule: because the Lord Himself has given them one: it is only necessary to provide the human favor that is needed, so that murmurings may not arise against them. Let Brother Hippolytus seek counsel from God-fearing men. He will be opposed: but let him stand firm, and not heed those who exhibit fear. The demon will procure that various social interactions be offered to the Oblates: but it will be easy to find a way so that they do not give themselves to any superfluous socializing. Let the Priest John be their Chaplain, and let him place them in a stable location, and let him be in their society with firm faith and purity. He has been their director until now and has led them onto the good path. Tell Brother Bartholomew that he too should help in the sight of God, so that those souls may remain stable in the truth. And when they shall have been placed and joined together in one house (that is, where they are to dwell), have them examined. Let them be examined moreover whether they are content, and all three of you be present at the examination together: because you are witnesses of the most holy Trinity and of the glorious Mother of God. You will admit without distinction virgins and widows, who only have the proper age so that they can say Yes and No; and let them live with a cheerful heart, content, caring nothing for external things: and let them also have manly spirits, so that they may be able to resist the temptations of demons. To you four ^a has been entrusted the care of this Congregation, that you may increase the divine glory in the spirit of perfect humility. Comfort Brother Hippolytus, and give him courage, so that those souls may stand firm in that which you shall have ordained; and thus you will make a great sacrifice to our Redeemer Jesus Christ, who prescribes to you that when you wish to receive anyone into this Congregation, you take care to have verified the purity of her mind. Then Saint Paul added other things, which can be read in the aforesaid Vision XLV, described in the very words of the Priest John.

CHAPTER VI

[86] On the twenty-seventh day of the month of January of the year one thousand four hundred and thirty-three, The same exhorts them to constancy, the three accustomed witnesses came to visit the handmaid of God; namely the Priest John Mattiotti together with Brother Bartholomew and Brother Hippolytus: and while they were engaged in a certain spiritual conference, the Blessed One was rapt from her senses. This was pleasing to the Confessor, rejoicing that Brother Hippolytus, who had not been present on the day when Brother Bartholomew had been there, would be a sharer of the common consolation. While she thus stood, raised beyond the use of her senses, Saint Paul began to exhort these three, through the mouth of the handmaid beloved of God, to be strong, constant, and unanimous, also humble and meek in the work which had been divinely enjoined upon them. and again instructs John specifically. Then to the Priest John individually

he said: Since it has been given to you by God to govern these souls rightly, whom you have kept in the highest purity up to the present day and defended against the assaults of demons: henceforth likewise guard them from all who shall presume to contaminate them in any way or oppose them in anything. See that they persevere in their resolution and obtain a suitable place and habitation for maintaining it: the Olivetan monks will be able to be useful to them in this regard. About household furnishing moreover, do not be anxious; because the Lord will be able to supply the needs of each one.

CHAPTER VII

[87] Francesca is commanded to remain as she was, At the departure of the holy Apostle, the Blessed One was left utterly desolate: but the Confessor commanded her to be at rest and to remain in the same place until he should return. She therefore remained in that rapture: and Rita, anxious lest it overtire her body, repeatedly said: The spiritual Father commands you to retire to your bed to rest. But Francesca, recognizing that this was by no means truly spoken, even though alienated from the use of her senses, nevertheless with God's permission replied: that she would by no means do so at the command of another than him who had commanded her to remain thus. On the following morning Rita went to John at the church of the Virgin Mary across the Tiber, She spends the whole night in ecstasy, and explained what had happened all night; and at his command to rise, she returned: and immediately found her obedient to herself; God having surely revealed and taught her that now at last it was truly being commanded by the Confessor: which also often happened at other times. Then on the next first of March, while the Blessed One was engaged in contemplation in her chamber, she saw the Queen of heaven seated on a high throne in a great company of Seraphic spirits, The Blessed Virgin invites the Oblates for the day of the Annunciation, with the three Saints whom we mentioned above, the procurators, attending her: and rejoicing that she and her daughters were received under the mantle of the Most Blessed Virgin, she heard Saint Paul exhorting them and declaring that the Annunciate Virgin awaited them.

CHAPTER VIII

[88] After these things, on the eighth day of the month of March, after the Blessed One had received the Body of the Lord in the chapel so often named, passing from an immobile ecstasy to a mobile one, and beholding the most glorious Virgin Mary with the three holy Procurators, she spoke these words to her Confessor: The same dictates useful instructions to John, These things says the sublime Queen of heaven: Be strong and constant, and in all your labors provident, and always attentive to yourself; because the devil wishes to insert himself into our affairs. But you see to it that you guard yourself, and rooted in the divine fear, preserve immaculate purity of soul. Always do some good, lest perhaps unwarily you stumble upon the rock at which you may suffer the shipwreck of salvation. Thus shall you converse with them, that you always maintain modesty and the rigor of solid virtue, and keep watch over the custody of all your senses, always having God alone before your eyes. And your association with these women will be useful to you: only cut away the complacency of superfluous love, and transfer all your affection to those things which are of the spirit, so that no deception may creep upon you. Also compose your outward manners; and although you exult with interior joy, beware that it not show in your gesture and expression: but sober in laughter, always maintain a mature gravity.

[89] The more you see the honor of God being amplified through you and those committed to you, the more profoundly humble yourself. Spiritual men, always well composed, observe propriety in all their members and movements, and display true humility in their countenance, reverencing the presence of God everywhere. It is necessary for you to be more cautious than you have been up to now, not sufficiently careful in your conduct: it is necessary that you keep yourself pure and innocent and follow prudence. The Lady, your helper, commands: Raise your mind, and fix it, empty of self and unchanged, upon God. Whatever you hear, receive with a pure mind, nor wish to be wise above what is fitting: but establish your mind in tranquil peace, whatever may happen to you. There is no reason for you to excuse yourself under any pretext, or to doubt about the present matter: because God has placed you in this place for your spiritual consolation. Therefore take courage: and in that which you must do, always think of the end set before the work; and choose what is better and more secure in matters, whether they concern you or the persons committed to you. Persevere firm in what has been well begun and render glory to your Creator.

^a These four are, besides the three named Priests, Saint Francesca herself.

CHAPTER X.

After the plan for establishing the Congregation is approved by the Visitor, the Oblates come together at Tor de' Specchi on the feast of the Annunciation.

[90] While these things are being done, the Visitor of the Olivetan Fathers arrived in Rome, The Olivetan Visitor, and inspecting the monastery of Santa Maria Nova, he heard various complaints about Brother Hippolytus, that while serving as Sub-Prior, he had received Francesca, a married woman, and other disciples and companions of hers, formerly penitents of Brother Antonello, as Oblates of that monastery: and had even communicated the rule to them, and was entirely involved in their affairs, even after they had left the former church and chosen a Confessor in Santa Maria in Trastevere. Moved by these things, the Visitor seriously undertook to examine the whole matter, He inquires into the matter and approves everything, and sought information not only from Brother Hippolytus, whose testimony could be considered suspect; but from others as well, and from the Blessed One herself: and having reviewed everything, he found such satisfaction that, wonderfully approving and praising what had been done up to that point, he also offered his own favor for promoting such nobly begun things before the Abbot General of the Order; which he then did with such success as the outcome of the matter proved.

[91] At the same time, on the fifteenth day of March, after Communion, Francesca was raised into ecstasy, The Blessed Virgin commands thanks to be given to Brother Hippolytus, and saw the most sacred humanity of Christ our Lord, and in the most luminous wound of His open side, a most profound sea: and the human nature of the Redeemer itself was for this Blessed One a mirror for contemplating the Divinity. She saw moreover the Queen of heaven accompanied by the three customary Saints, the Procurators of the new Congregation; and Saint Paul on behalf of the most sweet Mother commanded her to signify to Brother Hippolytus that the labor undertaken by him, so that the truth of the matter might become known to the Father Visitor, had been most pleasing to the Most Blessed Virgin: and she wished him to be advised not to grow cold: but always more and more to strive to enflame himself in charity for the continuation of the work begun, and not to cease giving courage to others. and to the Visitor himself, After this, Saint Benedict, speaking on behalf of the Lord Jesus, enjoined upon Francesca to tell the Father Visitor himself that the delight and interior sweetness which he had perceived from the well-arranged business of those pious souls admitted as Oblates had been a divine gift, for which he should render acts of thanksgiving to God: and that having accurately fulfilled all things which the most holy Virgin wished to be done by him, he had entered into no small grace in return with her.

[92] whom he encourages to press forward with what was begun: He also told Francesca that the Visitor, upon understanding these things, would be filled with a new joy: to whom he wished this moreover to be reported in his name: that he should take courage, and carefully preserve the affection toward these spiritual Daughters of his which God had inspired in him; fearing nothing, but rather on the contrary being certain that he and all who would devote themselves with true devotion to promoting this work would be sustained by the power of the divine arm: for which they would most certainly receive a splendid reward from His divine majesty, if they maintained perfect humility of heart and persevered in what was well begun with a pure intention of the divine honor. and also the other supporters and helpers: Saint Benedict also added concerning those precious souls whom the Virgin had gathered for beginning the Congregation: that whoever would consider them so founded in true humility would be confounded within themselves, and refreshed by the odor of good example; from which fruit those would be deprived who, sinisterly interpreting their actions, would maliciously detract from them or their institute. Finally he exhorted the supporters to proceed with great spirits on the path on which they had begun, in no way doubting that they would taste daily of more abundant consolation: and although the demon would oppose them and would try to shake their constancy (if it could perhaps be undermined) with many machinations; they should not fear, but with harmonious spirits among themselves, they should deliberate about what needed to be done. Concluding moreover, he uttered these words: Have peace in the Lord always, and may the lofty Queen remain with you: to whom I, Benedict, continually make suppliant prayers for you.

CHAPTER X

CHAPTER XI

[93] On the twenty-second day of the same month of March, after the heavenly treasures were shown to Blessed Francesca in that vision which is the forty-eighth among the Visions, who are ordered to do all things with prior prayer, both many instructions were given to the Oblates through Saint Paul, which are reported there; and to those three religious men, witnesses or procurators divinely chosen for the business of the Congregation, it was especially impressed that before they should undertake anything, they should pour out prayer to God; then, having brought into consultation what needed to be decided, they should confer about it with Saint Francesca; in whom God would place His wisdom for this purpose. After so many and so frequent testimonies of the divine will, at last a beginning was given to the Congregation, Tor de' Specchi is acquired, and for this purpose a house was purchased in the Campitelli district, in that place where the Tower stands, commonly called Specchi (of the Mirrors): not indeed that they should remain there permanently; but in the meanwhile, until another more suitable one, which was then being diligently sought, could be found. Not without great difficulties and much opposition, as had been foreshown to the Saint, possession of this house was entered upon: and as soon as it was adapted as well as possible, all of them together, having received the Sacraments of Confession and Communion, withdrew into it and established the Congregation; which was called Tor de' Specchi from the house which they had begun to inhabit, and continued to be called by the same name thereafter; since they never emigrated from it: and the women enrolled in that Congregation are called Ladies or Oblates of Tor de' Specchi.

[94] In what year, month, and day they first came together into this Congregation they gather, not in the year 1432, is found recorded in no ancient writing: and therefore various persons have gone to various opinions. There have been those who attributed the beginnings of the Congregation to the year one thousand four hundred and thirty-two; which cannot even seem probable, since not only had the Rule not yet been given, having been brought from heaven partly on November fifteenth and partly on December twenty-fifth; but also from the Vision offered to Saint Francesca on the day of the Lord's Nativity, and from those things which Saint Paul had directed to be said to Brother Hippolytus and to Don John Mattiotti himself, which we have already related above, it manifestly appears that nothing had yet been determined about the place, which was still prescribed as needing to be sought. No closer to the truth is what some have believed, that on the following

year in January on the day of the Epiphany they withdrew into one place, nor in January of the following year, after all of them together with Francesca had received the sacred Eucharist in Santa Maria in Trastevere; as if this were gathered from the writings of John Mattiotti: which is so far from the truth that not even the slightest indication thereof is found in what John wrote about this feast. Indeed, from the fact that he says some of Saint Francesca's spiritual Daughters were present, who were moved to tears of bitter compunction by the sense and efficacy of the words uttered by the Saint, it is rightly inferred that therefore not all were there at that time, if only some were. But this is far more effectively refuted from what we said was done on the twenty-seventh day of the same month of January, and from what, among other things, is read as having been recommended to the three Procurators, that they should be anxious about a place for a suitable dwelling.

[95] but on March 25 of the year 1433. But if I may be allowed in an uncertain matter to pronounce something by conjecture, I would dare to affirm that it can be believed far more probably that on the twenty-fifth day of the month of March, of the year one thousand four hundred and thirty-three; on the principal feast of the Blessed Virgin Mary, to whom they had once offered themselves, they entered upon this society and withdrew to the said house. I am moved by the words of Vision XLVII, recorded on the first day of March, in which when the Most Blessed Virgin had thus greeted Saint Francesca: Welcome, you who are beloved by me and Oblate of my Son. Then she ordered that her Daughters, whom her handmaid had begotten in Christ, be told: O souls blessed by the most high Creator, this same Lord has accepted you in His union: be always diligent in my calling. Lady Annunziata awaits you all. The same conjecture for the feast of the Annunciation can be further strengthened from the fact that her Confessor, accustomed to carefully receive in writing whatever happened worthy of note in her rapture after giving Communion to Francesca, left nothing written about this day; on which, however, it can scarcely be doubted by anyone that she communicated: which is to me an indication that the Saint and her Confessor were so occupied with laying the foundations of the new Congregation that it was fitting for them to devote themselves principally to this one matter. Add that after that day no mention is made thereafter in the Visions of seeking or finding a place in which they might be joined in a common habitation, such as had often been made before.

[96] Francesca is advised to visit them: Certainly by the end of March it is almost evidently clear that they had obtained their place, from the fact that on the third day of April, Francesca (who had not been able to obtain permission from her husband to leave his house and join her daughters) at night, while existing in prayer and ecstasy, heard from Saint Paul the Apostle: Visit and revisit your Daughters whom you have begotten in Christ: summon them all to you, because it is not pleasing to God that you stand thus without a charge: do what you attend to well and make them understand the truth, because thus it pleases the Divine majesty. Those whom she is ordered to visit from time to time, perhaps because she had interrupted that duty for some days, who will doubt whether she had them gathered in one place? Francesca was rightly reminded of her duty moreover, one of whom, overcome by temptation, had withdrawn, because one of these first Oblates, overcome by a grave temptation, had separated herself from the company of the rest, and uncertain of counsel, was exposed to the grave danger of incurring desperation: and therefore in the same rapture Saint Paul ordered the Confessor to be told to examine and test well those who wished to be added to this Congregation: because that soul was thus tempted through envy and presumption, and it was necessary to make known to her her error. All of which reasons together make it seem probable that the new Congregation was brought to light on the feast day of the Annunciation, and to this perhaps those, whoever they were, who were the authors of painting this mystery on the altar of the church itself, had reference.

CHAPTER XI.

Certain difficulties arise: for which a remedy is divinely given.

CHAPTER XII

[97] The governance is conferred on Agnes de Lellis: What and how many were the first plants of this garden will be evident below from the Papal diploma: here it is enough to have noted that the Superior placed over the governance of the rest for that brief time was Agnes de Lellis, appointed by Francesca herself. For although she herself was the head of all, as long as she was separated from them by habitation, there was need of someone who would govern the companions in the absence of their head. The same Agnes moreover, after the death of Saint Francesca herself, was ordained the first President, few new ones join: as will be said below in its own place. It would have been wonderful indeed if against such good beginnings the envy of the demon had stirred nothing. First therefore he tried in every way to prevent many from giving themselves to this society: for because the Congregation was either new and unknown, or they lived thinly and very sparingly in it, there were few who desired to join it: so that as long as the Blessed One lived, they were scarcely numbered at fifteen: and among those few there were some on whose account grave disturbances arose.

[98] One's mother threatening to kill herself, One in particular, named Augustina, daughter of Angelo de Viterbo, although she was admitted, as is believed, with the consent of her mother (for her father, as far as we know from the writings, was dead), she so tormented the mother with longing for her that the mother, unable to bear the loss she felt she had suffered, gave herself entirely over to desperation armed with black bile, and prepared to lay violent hands upon herself. And having already seized a knife, she had entered her chamber, about to deal herself a mortal blow: but since at that time Francesca was engaged in prayer, she saw in the spirit what was happening, and begging God to avert the crime, she obtained an Angel to be sent from heaven, Francesca restrains her through an Angel, who held the hand raised to strike, addressing the wretched woman with an audible voice and saying: Go across the Tiber to Francesca de' Pontiani. Before she came, however, Francesca had Augustina summoned and, narrating to her what had happened, commanded her to go to console her mother. and sends her daughter to console her. Which she obediently did so abundantly that the mother, her heart pierced with compunction and restored to a perfectly sound mind, was not only relieved of her grief: but with much blessing sent back her daughter, admonished to hold to perseverance in her resolve.

CHAPTER XIII

[99] The misfortune which the demon had plotted would have shaken the entire City of Rome, had not Francesca's prayers prevented it. Now, however, seeing that he had failed in this hope, he began another web, and a more dangerous one, John and Bartholomew waver, persuading John Mattiotti and his companion Brother Bartholomew that they would do better by dismissing these few already gathered than if, proceeding further, they should involve themselves in greater cares and difficulties. But the same ease could not be imposed upon Brother Hippolytus: since by the occasion of the inquiry conducted by the Visitor, as we said above, and of those things which on March fifteenth Saint Paul had ordered to be said to him in the name of Christ and His Mother, he remained firmer in his resolve and well-spirited. It seemed moreover to Brother Bartholomew disheartened by the scant success of the enterprise, that this new Congregation did not have the approval and concourse which he had imagined for himself, and he feared that the number of Oblates would remain within that small number. He also considered that without any foundation of temporal resources, a beginning had been given to this spiritual edifice, and a house opened into which, to ward off extreme poverty, nothing was being brought except what Francesca supplied daily from her own means. If she should fail, by what means the work begun could last and be further promoted, he could by no means see.

[99] John Mattiotti moreover, not very skilled in spiritual matters nor previously experienced in governing souls, seeing some of the Oblates wavering in their resolve, others being assailed by the most grave temptations, and all running to him in whatever difficulty and trouble, was exceedingly weary and lost heart, considering himself unequal to such continuous anxiety. and distrusting the revelations of Saint Francesca: Seized therefore by this pusillanimity, both began also to doubt whether what Francesca asserted she saw and heard was from God, or should be attributed to diabolical illusions. And they were already condemning themselves for excessive credulity in believing and carrying out these things: so that nothing was more likely than that, with these two columns of the new edifice withdrawn, the entire structure would collapse to the ground: while meanwhile neither of them revealed anything of his fear and doubt to Francesca. But it pleased God to forestall the ruin and to provide a salutary remedy for both, on the fifteenth day after the Congregation was begun, which was the ninth of April; when, having received the Body of the Lord, Francesca, rapt into her customary ecstasy, spoke the following words to them.

[100] Saint Paul admonishes him about equanimity: Saint Paul speaks in the name of almighty God and of His most sweet Mother, our advocate. Tell Brother Bartholomew to repel doubt from himself, and not to wish to put an end to a matter established by divine ordinance, nor to admire its workings too much: for He is Omnipotent, and what it has pleased Him to do, He accomplishes. Let him not remain astonished at what he sees and hears, nor desire to understand more than has been divinely given to him: but let him always reconsider the way on which he walks with God as guide, and let him walk along it with a pure intention. Let him make himself stable in the sight of God, and let him become strong and constant. Let him stand firm in faith with perfect humility, and remain content in his place. Let him allow himself to be led and walk uprightly, and never grow weary on the way. Let him do diligently whatever he can, and let him do it with a pure intention. In prosperous things let him rejoice moderately: in adversity also let him be of cheerful spirit. and the necessary constancy; Let him strive to have an equilibrium of mind: and whatever happens he will be built up in spirit and strengthened. Saint Paul says on behalf of the lofty Queen: that a well-ordered mind always stands firm and nothing harms or goes badly for it, except what it adds from its own judgment. For it is harmful when it wishes to do what seems right to itself: and it assuredly brings a present pestilence when evil is concealed under the mask of apparent good.

[101] The Blessed Apostle also says that the heavenly Queen asks them, and shows that what has been done so far is pleasing to the Mother of God: since they have already labored much in gathering and bringing hither those souls, to remove from themselves the suspicions which bring great harm to them. The Queen is pleased with the work expended thus far, and the discretion with which the matter has been promoted with praiseworthy charity. She says that she has taken upon herself the care of the Oblates, and that the outcome will be far the best, as long as all together persevere in their holy resolutions. And therefore, you Brother Bartholomew, together with the Priest John and Brother Hippolytus, give them courage and strength. Remain among yourselves united, so that one

may be a support to the other in those things which will be prescribed for you to do. The demon will try to interpose himself between you, and by various cunning to make you suspicious of one another: but be anxious that the light of truth may not abandon you: because the world will frequently attack you, to take away from you perseverance, which alone is crowned and is the summit of all virtues. Furthermore, the Apostle promises you that the supreme governor of all, God, will protect you in those things and promises the help of her and her Son, which you will do, provided you proceed by the right way, following a good intention. The Virgin will always be present to you as a guide, and will continue with you: only walk wisely, and stand well composed in the divine secrets; and in filial fear, which removes errors, persevere. Be strengthened in the Cross of our Lord, in which He Himself, obedient, rested in the Father.

CHAPTER XV

[102] On the third day after, the twelfth of April, on the very feast of the Lord's Resurrection, alienated from her senses in a similar rapture, Francesca pronounced these words from the mouth of Saint Paul to her Confessor John: The same reproaches John for imprudence, I say to you, Priest, to conceive vigor and walk in the day, not in the night: for the day is luminous and in it no one falls: but he who walks through darkness can fall unexpectedly. He who follows the light is established in truth, and does not fall into error. Brother, you have applied too little care: why do you not look into the divine mirror and into Jesus Christ who can illuminate you? I therefore command you to be solicitous, lest you grow cold in that which God has begun through you: and since you have begun to desire His honor, be vigorous in the love of charity, nor let the words of anyone disturb you. Various opinions will meet you from those with whom you will associate: and instructs him with useful counsels for the future, one will say one thing, another will say another: but you always firmly trust that the truth will help you; provided you have a pure mind, fearing God, and always subject to His will, not disturbed by scruples, which displease Him. Doubt nothing in the divine secrets, but have a courageous faith and a firm hope with humility and charity. Do not admit into your mind suspicions that are always harmful, or the thorn of pride, inflated with the spirit of presumption: but ground yourself in obedience, if you wish to walk well. Attentive to every occasion, the demon watches for the part by which he can overthrow you, whom he has already recognized to be weak in some things, and therefore he goes about exploring an entrance by which he may sow tares in you. He indeed uses creatures in diverse ways as instruments: but you carefully attend to the thoughts sent into you, and purge out every sensitive love; caring for this one thing, that you may be able to amplify the honor of God. Through prayer have recourse to Him, that He may give you grace and establish your mind.

CHAPTER XVI

[103] When by such and other counsels courage had been restored to those two procurators and their minds calmed, a most noteworthy event followed. On account of a girl admitted prematurely, A certain girl of small age, but of great wealth, attracted by the efficacy of the good example which was widely spread by the disciples of Saint Francesca, asked to be admitted to their number: and they, in these beginnings being weighed down by grave want, and deeming this to be the most direct way of relieving it, proposed the matter to their holy foundress with such weight of arguments that, with Brothers Bartholomew and Hippolytus approving, she consented to her admission. When behold, murmurs and disturbances on all sides began to arise against Francesca's little flock, and she, on the sixth of May, while engaged in nocturnal contemplation in her chamber, Francesca is reproved by Saint Paul: saw the Queen of heaven with her three advocates, namely Saints Paul, Benedict, and Magdalene; of whom the Apostle, turning toward her with a stern countenance, said: Soul, destined by the messenger of the most high God and by the Virgin herself, who enrolled you among her own, to the world; how could it be that you did not better understand the divine will? Do you then wish that it be explained to you point by point? And is not what has been told to you up to now sufficient? Have you not been warned often enough with what prudence and method you ought to order your affairs? How then did it happen that, sinning imprudently in this matter, you allowed yourself to be led astray from right reason by your disciples, consenting to their weakness?

[104] These words of the Apostle Saint Benedict took up: O soul, said he, Saint Benedict orders her to be restored to her family, blessed by the most high God who called you, and taught the divine will by the exalted Queen of heaven, know that, deluded by the appearance of an apparent good, you allowed yourself to be blinded, and condescending to human weakness, which seemed to think this greater occasion of money should be embraced, you nearly went about overturning what had been well begun. If the girl has not yet been restored to liberty, immediately dismiss her, and in the future beware lest, under the sole pretext of preserving virginity, you admit any. You will be attacked from every side and by everyone, until the girl has been dismissed and returned to her family. Indeed I address you in the name of the sublime Queen, and I strictly forbid you and no one henceforth to be admitted unless of mature age, to admit in the future anyone who is not of well-mature age. Let not love or fear incline your spirits: let not honor or shame obscure your mind: but have the sole glory of God always set before your eyes as a mirror. Let not "mine" and "yours" be heard among you. Let all four of you be harmonious in those things which must be decided and done; and the truth will help you to follow what is best. Therefore what the Saints had commanded was immediately done, and at the same time the girl was returned to her relatives and tranquility was restored to the Congregation, and the troubles which threatened it were averted.

CHAPTER XII.

The Congregation is fortified by the authority of the Apostolic See and appropriate privileges.

CHAPTER XVII

[105] Francesca moreover, recognizing from the aforesaid and other events Saint Francesca decides that the Pope should be petitioned, how many ways the hellish enemy was trying to impede the progress and growth of this new family; considering also how many scruples, anxieties, and doubts the same was daily casting into the minds of those three who had been divinely given to her as counselors and arbiters and procurators and promoters of this spiritual edifice; knowing finally that frequent rumors were being spread through the City by people murmuring against this new form of life, and foreseeing future persecutions and impediments to be thrown against the things begun; in order to meet all of these at once, and to stop the mouths of detractors, and to confirm the spirits of her Procurators, she believed that the Congregation, which she had received ordained in heaven by Jesus and Mary, should be established on earth by His Vicar. She decides after prior consultation: And therefore, summoning to herself those three already so often named, Don John Mattiotti her Confessor, Brother Bartholomew and Brother Hippolytus, she opened her mind to them and explained that, if their consent and approval should be added, she thought it necessary to petition the Holy Father to fortify the new Congregation with suitable privileges, by which they could live in common, admit others to the same common life, elect a Superior and a Confessor; and finally have a domestic oratory for discharging the Sacraments of Confession and the Eucharist, exempt from the authority of the Parish Priest.

[106] Francesca's proposal pleased everyone, and the rest agreed to this view, that the care of presenting the petition to the Holy Father should be committed to John, the Confessor of the Blessed One herself and of the Oblates, The care of the matter is entrusted to John by his associates; all the more because he was already known to the Pontiff, having been sent more than once previously by the Saint in those matters which she wished, in the name of God, to be indicated to the Pontiff concerning the present disturbances of the Church: indeed most recently in that very month of June, within the Octave of Corpus Christi, when Francesca had seen in a Vision clouds pregnant with giants and the Holy Mother Church fiercely attacked by them, he had been ordered to remind the Pope of this, which he had also done. Nevertheless Mattiotti resisted and refused to accept the care of the business imposed by his companions, He hesitates, whether yielding to his natural timidity, which compelled him to be afraid in all matters; or distrusting Francesca's revelations, as if not certain they were from God; or finally, not always heard with equally favorable ears by the Pontiff, he feared all the more to seem importunate at this time, when the most grave evils and dangers surrounded the See of Peter.

[107] The Pontificate was held at that time by Eugene IV, The most disturbed state of the Church at that time, a Venetian by origin, of the Condulmer family, by Profession one of those Canons who bear the name of Saint Gregory in Alga among the Venetians; by Pope Gregory XII, whose nephew he was through his sister, first made Treasurer, then Bishop of Siena, then created Cardinal of the Holy Roman Church with the title of San Clemente: in which rank, under Pope Martin V of the Colonna family, he conducted the Legation of the March of Ancona and afterwards that of Bologna with great praise, and so proved himself that when Martin died, he was raised by the Cardinals, assembled above the Minerva, on the third day of March of the year MCCCCXXXI, to the highest peak of Ecclesiastical dignity; and changing his name Gabriel according to custom, he was called Eugene, and held the Apostolic See for approximately sixteen years, meanwhile exercised by the greatest calamities and convulsions of the public order. For as writers of that age report, popular tumults progressed so far that by common outcry, demanding liberty, liberty, the magistrates whom the Pontiff had created were removed from office and ejected from the City; and the flight of the Pontiff; and supreme power in the City was handed over to seven Roman citizens; and Francis Cardinal Condulmer the Camerlengo, who was also Eugene's nephew and Vice-Chancellor of the Holy Roman Church, was thrown into prison: finally the Pope himself, seeing nothing safe left for him in the City, in the company of a certain monk Arsenius, himself also dressed as a monk, preferred to commit himself to a not very large boat that would descend along the Tiber, rather than to remain any longer among rebels and enemies at evident risk to his life: which he would not have escaped on the way, having been recognized, unless the boldness of his followers had driven the boat sailing with the current against the enemy, who were about to overwhelm them or be overwhelmed, unless they preferred to yield their position, content to assail with javelins and stones those who flew past.

[108] before which John, divinely impelled, That these disturbances fell in the same year MCCCCXXXIII in which the Blessed One had to act concerning the establishment of her Congregation, the authorities agree, although some refer the Papal flight to the seventh of July of this year, and others to the third of July of the following year: be that as it may, John could have taken even from the tumults preceding that departure a reason for refusing the burden which his companions wished to impose on him; until, confirmed by a twofold rapture of the Blessed One, at which he was present on the twenty-fifth day of June, and on the twenty-ninth day of the same month, and reproved by Saints John the Baptist and Paul, he bent his will to consent: and a petition, drafted in the name of the matrons who had already gathered into the Congregation (for Francesca, still residing with her husband, could not be numbered among them)

he presented to the Pontiff, He presents the matter to the Pontiff, also commending the matter to him by word of mouth on behalf of Francesca herself. Amid so many most sorrowful convulsions of the disturbed republic, it was pleasing to the Pontiff to hear about the increase of Religion and piety at a time when the demon was going about to destroy them in so many ways: and he summoned to himself the Archbishop of Cosenza, then present in the City, and permitted him to weigh the entire matter with careful examination, and to grant the requested favors to the petitioners as it should seem good in the Lord, having issued, so that nothing should be done except lawfully and properly, a Brief on this matter, whose tenor is as follows. ^a

[109] Eugene, Bishop, servant of the servants of God, to the Venerable Brother Gaspar, Archbishop of Cosenza, he commits this to the Archbishop of Cosenza, residing in the holy City, greeting and Apostolic blessing.

Since on behalf of our beloved daughters in Christ, Anastasia, widow of the late Thomas Clarelli; Agnes, daughter of Paul Lelli; Anastasia, daughter of Anthony Lelli Petrucci; Jacobella, daughter of Francesca; Augustina, daughter of Perna; Perna, widow of the late Anthony Colluzzi; Catherine de Manettis; Vannotia, widow of the late Sabba de' Maroccini of Rome; Rita de Cellis; Francesca de Veroli; women Oblates of the monastery of Santa Maria Nova in the city of Rome, of the Order of Saint Benedict, which is called Monte Oliveto: a petition was presented a few days ago, that the cause of the petitioners, once examined, containing how they themselves, kindled with zeal for God, desiring to serve the Most High in the spirit of humility, and insofar as is granted to their weakness to imitate the Apostolic life, in order that they may ultimately win themselves for Christ, wish to dwell together in some house suitable and convenient for this purpose in this City: and to bring together in common all the goods which God has bestowed upon them, and from these to lead a common life in charity, under the obedience of one of their number, whom they shall judge suitable and shall elect from time to time. Wherefore on behalf of the said women we have been humbly requested that we might deign, with Apostolic benignity, to provide opportunely for them in the above.

[110] We therefore, not having certain knowledge of the said matters, and nevertheless inclined by their prayers, and approved, by this Apostolic Bull we direct your Fraternity, that from our authority you take diligent information about the aforesaid matters: after which, if you find the prayers to rest on truth, and likewise judge that the aforesaid women can lawfully dwell together and preserve themselves with the honor of God and the salvation of their souls; and if the consent of the Prior and Brothers of the aforesaid monastery concurs (in which we burden your conscience), we grant you by Apostolic authority full and free faculty, by the tenor of these presents, to grant the aforesaid women license to choose and retain in perpetuity one house, suitable for their use and habitation, in that place which shall seem to you honest and convenient in this city; and to choose one of themselves, of proven life, who shall preside over the rest, and when the need arises and there is legitimate cause, to remove her, to assent to their requests, and to choose another of similarly approved life in her place; and to receive and retain other women who shall wish to adapt and conform themselves to their way of living; and also to live in common from the said goods of theirs, under the statutes, ordinances, and form of the other Oblates of the said Order, without particular property. Also to choose a good and discreet Priest, Religious or secular, of advanced age, as a Confessor: who, having diligently heard the confessions of those same women, shall impart absolution to them as often as it shall be opportune (if however the sins committed are not of such a kind that recourse must rightly be had to the Apostolic See on account of them) and shall impose a salutary penance, and shall minister to them and to other women dwelling for the time being in the said house other Sacraments. without prejudice. Saving always and in all things however the rights of the Parish Church within whose boundaries the said house happens to be found, or of any other church whatsoever. Notwithstanding the Apostolic Constitutions, statutes, and customs of the aforesaid monastery and Order, however confirmed by oath, or strengthened by Apostolic or any other authority to the contrary: by which however we do not intend to approve the state of the said women. Given at Rome at Saint Peter's, in the year from the Incarnation of the Lord MCCCCXXXIII, the fourth day before the Nones of July, the third year of our Pontificate.

CHAPTER XIX

[111] For obtaining the effect of this Brief, the consent of the Abbot or Prior and Monks of Santa Maria Nova, as is evident, was required: The Archbishop, therefore an Instrument of agreements and conventions between them and the aforesaid matrons was drawn up, and confirmed by the hand of John Vallati, a Roman citizen and public Notary, and presented to the Archbishop of Cosenza: who upon seeing it issued a diploma according to the power granted him by the Pontiff, grants Tor de' Specchi to the Oblates, among other things specifically granting them permission to dwell in a house near the church of Sant' Andrea de' Funari in the Campitelli district, to which on one side the house of Jacobello Clarelli was adjacent, and on the other that of Jacobella Ludovici, situated on the public square; until they should find another more commodious one in the districts of Ponte, or Parione, or Arenula, or Trastevere, Sant' Angelo, Sant' Eustachio, Pigna, or Campo Marzio: in any of which he gave full faculty, from now for then, to possess and inhabit one found and chosen. until they acquire another house: These things were done in the very house of the Archbishop in the Campitelli district, in the year MCCCCXXXIII, on the twenty-first day of the month of July.

CHAPTER XX

CHAPTER XXI

[112] It is easy to estimate by thinking how great a consolation the happy success of that business was for Saint Francesca and her pious Daughters in Christ: then he confirms it for them in perpetuity: who therefore applied all diligence to finding in one of the aforementioned districts a house such as they desired. Meanwhile, however, the very place in which they were residing pleased them more and more each day, and became more adapted to their uses: they therefore thought it best to petition that it be confirmed for them, and asked Lord Andrea de Santa Croce, at that time a most celebrated Doctor of Laws and Consistorial Advocate, who together with the Papal court had transferred himself to Bologna, to present this on their behalf to the aforesaid Archbishop Commissioner. Through his action it was obtained and a diploma authenticated on this matter was issued and signed by the hand of a public Notary on the twenty-second of July in the year MCCCCXXXVII, which is preserved to this day. After this, when a scruple had arisen as to whether the Confessor whom they had chosen in the said house while dwelling together, by virtue of the Apostolic indult, The Pope removes a scruple about the Confessor, retained the faculty of imparting absolution to those sometimes returning for a time to their own or their parents' houses on account of some illness: Pope Eugene kindly removed this scruple from them, by a Brief dated at Rome at Saint Peter's, on the thirtieth day of May, in the year MCCCCXLIV.

CHAPTER XXI

CHAPTER XXII

[113] The agreements also, of which mention was made above, were approved and confirmed by Brother Jerome of Naples, The Olivetan General ratifies the agreements: at that time Abbot General of the Olivetan Order: and Brother Battista of Poggibonsi, succeeding him in office and reviewing the Acts of his predecessor and the state of the whole Order, when he discovered that the obligation of receiving others who wished to join the Congregation, by virtue of those agreements, fell upon the Prior and monks of Santa Maria Nova, and that this did not quite agree with the tenor of the Apostolic Bull (since to the Oblates themselves, and to their President for the time being, who was then Saint Francesca herself, whom he calls a most religious Lady, and declares the Oblates free from all subjection, the full faculty of admitting whomever they wished was left), he took care that the Brothers should not involve themselves, or have to involve themselves, in this business. Everything else he approved anew, by an Instrument given at Florence from the monastery of San Miniato, in the year MCCCCXXXIX on the ninth day of August. Nor was he content with that precaution: but in the following year, on the twenty-sixth of July, he issued a new and fuller declaration of everything to the Oblates themselves, by which he absolved them from all subjection whatsoever; providing that the monks should by no means involve themselves in their affairs, under the pretext of visitation, correction, confession, or any other whatsoever: saving only that, admitted by the Oblates themselves and their Superior, they should be considered by the very best right as Oblates of the aforesaid monastery, and should enjoy all the privileges and benefits of the Order, just as if the consent of the Abbot General himself had been specifically sought for their admission.

^a Translated from the Italian version of the Anguillaria back into Latin by us: because the Oblates of Tor de' Specchi, repeatedly asked before these things were printed, and through various persons requested to exhibit the original text, have declined to do so up to now: which has given rise to a suspicion in some of those making the request that the Bull had been lost by some accident.

CHAPTER XIII.

Saint Francesca, widowed of her husband, joins the Oblates at Tor de' Specchi: she becomes their President.

BOOK V

CHAPTER I

[114] Francesca had remained, as has been said, in her husband's house when her Daughters came together at Tor de' Specchi; not without the direction of divine Providence: At the beginning of the year 1436 Laurence de' Pontiani dies, for if she had left her house, she would soon have had to be recalled by her husband, shortly afterwards having fallen into a grave and prolonged illness, from whom she neither would have wished nor could have withdrawn her presence. God therefore, wishing to fulfill the desire of His handmaid and to give her the opportunity of withdrawing from worldly cares some time before she died, around the beginning of the year one thousand four hundred and thirty-six, released Laurence de' Pontiani, her husband, from this mortal life. The month and day on which he died, the oblivion of posterity buried together with the deceased, committed to no literary records: but not the memory of his virtues, which may be estimated even from those things which he endured for the liberty of the City of Rome. to be praised for his faith in his country, For he was, as a leading citizen, so also foremost in defending their freedom; and he bravely and openly opposed the tyranny which Ladislaus, King of Naples, and Petrino, Count of Troia, who held the City on behalf of the King after his departure, had exercised in Rome. Therefore in a certain engagement he was gravely struck by his adversaries, and from that wound, although he did not lose his life through the intervention of his holy wife's prayers and the skill of the physicians, he nevertheless lost his former health, which he thereafter always had infirm and sickly.

[115] To this were added other toils from his own and his son's and brother's captivity, tolerance of hardships, from the exile of that same brother, from the loss of family property and livestock, from the imprisonment of his son Battista: by all of which those modest forces were exhausted which his near death had left; and excellent material was given to Francesca for displaying her charity, although she herself was emaciated by fasting and penances. How much like a Christian Laurence departed from this life we learn from the rest of his life's story: for he did not expose himself to danger and royal violence only because he wished the City's liberty to be preserved; but much more because he could not bear to see Christ's Vicar driven from it. generosity in forgiving injuries, Then, wounded to the point of

death, thrown into prison, sent into exile, he never took vengeance on his enemies: but with magnanimous charity he forgave all who had offended him in anything: which he also did immediately after receiving the wound, having been absolved by Confession at his wife's persuasion. Furthermore, since he himself was in such a position and esteem among the Roman people, and had a house abundant both in wealth and in a throng of servants, indulgence toward his wife, contrary to the sense of the world, he nevertheless endured that his wife, in the flower of her beauty and age, should not adorn herself in the manner in which other matrons of even much lower condition did: but unadorned and unkempt, should wander daily through churches, through hospitals, through the hovels of the poor; indeed should make of their very house a hospital, with sick persons of every kind brought into it, to whom she ministered herself, not without great expenditure of domestic means: and finally that she should lead a life harsh with penances, vile with contempt of self, laborious in works of charity, such as we have been recounting until now.

CHAPTER II

[116] She herself indeed, now free from the bond of marriage, and having passed beyond the fifty-second year of her age, After the funeral rites for her husband, Francesca, after having paid the funeral dues to her husband, resolved to leave the house as soon as possible vacant for her son Battista, and to betake herself to the beloved and long-desired company of her Daughters. Nor was there any reason for the regard of her son to delay her, for he was thirty-six years old, and for the past sixteen years joined to a noble Roman girl named Mobilia, sufficient in prudence and experience for governing the household. leaving the house vacant for her son and daughter-in-law, It is to this Mobilia especially that we owe the fact that, knowing her mother-in-law most intimately for so many years, and a domestic admirer of her virtues, after her husband's death clinging to the children born of him, she was twice legitimately heard in court and testified to various things which either could not have been known at all without her testimony, or would have been known far less certainly. The son, however, felt as he should this intention of his excellent mother: and the daughter-in-law, who was about to lose more than a mother, having experienced her helping virtue in her childbirths, illnesses, and other infirmities, took it most hard to be separated from her, and could not contain her tears and sobs.

[117] Francesca's virtue nevertheless overcame all the tenderness of natural love, On March 21, and following divine love as her guide, on the very feast of Saint Benedict, the twenty-first day of March, she departed to her dear Daughters, leaving her house and her kindred: and entering within the first door of the old dwelling, which is in Tor de' Specchi, she paused briefly at the bottom of the stairs by which one ascends, while she ungirded and unshod herself behind the closed door, and put on a dark garment which she had brought with her. Thus barefoot, her head almost uncovered, and dissolved in tears, she entered the inner house; where, prostrate on the ground with her arms extended in the form of the Cross, with a mournful voice interrupted by frequent sobs, She most humbly requests to be admitted among the Oblates, she began to beg and entreat the Sisters to admit her into their society as a beggar and a sinner, who had given the flower of her age to the world, and now came to offer to God the dregs of her worn-out old age. The sight, so unexpected, moved to tears as many as were present: and they, taught thereby to esteem more the interior treasure of her virtues, raised the Mother from the ground and joyfully led her inside the house.

CHAPTER III

CHAPTER IV

[118] The small gathering of Oblates was then governed, placed in charge of all with the title of President, She refuses to be their Superior: and as the spiritual Mother of all, by Agnes, daughter of Paul de Lellis: who, as soon as she had at home the one whom she judged to be the head of all, and to whom the governance of the entire family belonged by a certain right of nature; she summoned her Sisters together and, abdicating her office before them, urged the election of Francesca as Superior: which was done by the common consent of all. But the humble handmaid of Christ, she receives an Angel of a higher Order: who had come to minister, not to be ministered to, could by no means then be induced to acquiesce in their will: which, however, she did shortly after, persuaded that this was God's will. And God indeed may seem to have added an Angel of a more sublime grace and dignity as her companion on this very account: to be of special help in governing that new family, as is narrated in the book of her visions, number 151, Vision LXVI. This holy family lived moreover on a thin and scanty allowance, She lives in great poverty: since beyond the small amount which the first ten foundresses had brought into common, and what they could obtain from the work of their own hands sold, or from alms begged, there was nothing from which they could procure the necessities of life; and they would often have been in want of these had not Francesca provided with frequent and generous alms which she sent from her own house.

[119] But after she too, leaving the abundance of a splendid family, joined their number, When bread was lacking at table, she also became a sharer of their hardships; which were thenceforth all the more severe because this vein of generosity had been cut off. It happened therefore on a certain day, when Francesca de Veroli, one of the ten original companions, was serving her turn in the kitchen, as each was accustomed to do weekly: it happened, I say, that when the task of setting the table for the common meal fell to her, she could find scarcely a few fragments of hard bread, barely sufficient for three persons, even though fifteen Sisters were then counted there. She offers to go begging for it; She brought this deficiency of so necessary a thing to the Saint, and together both resolved to leave the house immediately, to seek through the City by way of alms what was needed: and they asked permission to go out from Agnes, still the Superior and Mother of all at that time. She, however, both admiring and revering such great promptness of spirit, said: Do not go; I shall go, or I shall order whichever other woman to go: but you rest securely at home. To which Francesca replied: If it does not please you that I should go, do not send another either: because I hope that the Almighty will provide: and taking in her hand those few crumbs, she distributed them around the table in the sight of all, and having said the customary blessing, all reclined at the table, and they ate and were satisfied: then they gave thanks to God on their knees, and collecting the fragments that remained, nor being permitted, she multiplies the fragments at hand, they filled a basket capable of holding about half a quarta: whence also on the following day enough was taken as sufficed for all the Sisters; as is found attested under oath in article thirty of the third process.

CHAPTER V

[120] Meanwhile it seemed that the most pious Daughters would take no rest until they had the same excellent mother as their superior at home, More urgently begged by all, whom they had had outside as their teacher of the spiritual life: for now each one separately, now all together, they pressed her to take upon herself the governance of the family which she had been the author of establishing: and they had already drawn the Confessor to their side, so that he too judged it should be done, what all so ardently desired. She therefore, accustomed to observe his every nod, placed the zeal for obedience above the zeal for humility, or rather more sublimely exalted it, She at last accepts the Governance, and made it more conspicuous to all, when, placed above the rest by the will of all except her own, she perpetually esteemed herself more vile than all the rest; serving all, providing for all, and coming to the aid of the need of each, whether bodily or spiritual, with maternal charity and a diligence more than that of a servant. She exhorted the Sisters with remarkable lowliness of spirit and an equal demonstration of love to persevere constantly in divine duties: but if any should err by an idle word or an action not measured precisely by the norm of perfect virtue, she admonished the erring one with such charity, and she exercises it with great charity, that the one being reproved considered the gate of eternal life to be opening for her: if however maternal gentleness sometimes encountered one who was more obstinate, then indeed she assumed a lion's courage, lest through any defect of timely severity the integrity of Regular discipline should suffer any harm.

[121] How many nights, while the Sisters slept, did she anxiously make the rounds of the beds of the sleeping ones, and solicitude: not merely once or twice, but often three, sometimes even four times, admonishing each one to offer prayer and other acts pleasing to God at intervals. The same woman, now Superior, was accustomed to bless by praying the table at which the Sisters were about to recline: and when she wished to do this, it happened not rarely that she would turn to a certain window, and looking through it would be rapt into God, alienated from her senses, her whole face aflame, presenting a certain appearance of solar brightness: then she would sink to her knees and with hands joined before her breast, impeded by frequent raptures, she would persist in that state for two or three hours. Lest the Sisters wonder at this too much, she candidly confessed to them that through that window the Mother of God then presented herself to her view with the glorious Evangelist John: whom she saw more clearly and more manifestly than she saw those women with her bodily eyes: and that by that sight she was suffused with great consolations.

[122] and devoted to the study of humility, In order to lead the way with a more evident example of humility, every evening she prostrated herself on her knees before all, and with palms joined in the manner of suppliants, she humbly asked to be forgiven for whatever that day, whether wisely or unwisely, through defect or excess, she might have committed: and as much as human frailty could bear, she omitted nothing of those things which seemed to be able to make the way of perfection more expeditious for the Sisters. Since, however, the frequent exercises of prayers and the ecstasies that followed them robbed a good part of her time from domestic cares, and no lesser part of the same time had to be given to the sick or to other works of mercy, to which she was summoned from everywhere (as is evident from the first processes formed over her life), fearing lest from that account the domestic affairs might suffer, She takes Agnes as a companion in governance, she took Agnes as a companion and quasi-Vicar in governance, the one who had presided over the house before her coming with supreme authority, sharing a common chamber with her, and still more a common counsel in administering and ordering affairs. And she maintained this manner of governing for however much time remained to her, which was nearly four years.

CHAPTER VII

[123] Among the rest who dwelt in that house was Catherine de Manettis, from the Ponte district, To a Sister about to die when the Confessor is absent, of more advanced age when she joined the community. This woman, within a not great space of time from the Saint's arrival, was seized by a grave illness and was brought to such a state that, having lost the faculty of speech, she seemed about to lose her life as well shortly: and the spiritual Father John Mattiotti, who would minister the last Sacraments to the dying woman, was absent from the City. Therefore the Mother, turning to prayer, began to beseech God thus: Almighty and merciful God, do not take this one from me, I beseech You, at this time when the Priest of the Church is absent from the city. Wonderful to relate! The sick woman remained in the same state for five or six days, She prolongs her life until he returns, until John returned and administered the last aids of the Eucharist and Unction to the bedridden woman: after which the pious Mother,

having compassion on her daughter who was still struggling with death for a long time, called for a book, and from it she recited the Litanies, with the Sisters who were present devoutly responding: and at last turning to the dying woman: My daughter Catherine, she said, go in peace, and pray to God for me. And she, as if she had been waiting for the nod of obedience to die, expiring peacefully, departed to the Lord, as we piously believe.

CHAPTER XIV.

Heavenly graces which procured great authority for Saint Francesca in governance.

CHAPTER VIII

[124] She was accustomed, for the sake of exercising the body and of humility, She leads the Sisters to the vineyard to gather wood, and also for the sake of domestic necessity, to take some of the Sisters outside to the vineyard from time to time, and there to have them occupied in collecting bundles of vine branches, which they would carry back home placed upon their heads. In this manner therefore, having gone out with eight of her Sisters across the Tiber outside the Porta Portese to the vineyard which is commonly called by the name of the image, and having kept them occupied there from early morning until evening, and not having brought anything with which to relieve their hunger or thirst: one of them asked permission to seek water from a nearby spring which flowed on the public road. To whom the Saint replied that she should hold out a little while, because the spring was farther from the vineyard: and having said this, walking through the vineyard and collecting vine branches, she withdrew a little from the others, with Perna, daughter of Peter Vincent, following in her footsteps, who had joined the Congregation a little before; and failing themselves, and the mother, on her knees, was heard praying in these words: Lord Jesus Christ, since through my carelessness it has happened that these Sisters of mine have been brought here by me, and now languish, destitute of food and drink: I beseech You that Your mercy may deign to come to their aid in this necessity. To which Perna was silent within herself: But it would be better for us to return home. But that one, who knew even secret thoughts, did not miss this: and she heard her speaking again, but to herself: O woman of little faith, raise your eyes.

[125] She obtains grapes in January and refreshes them. She raised them: and she saw from a vine enormous clusters of the freshest red grapes hanging in the month of January (for that month was then passing): and approaching the Mother, she called together the Sisters, who also, catching sight of the aforesaid grapes, greatly admired them; since they had been occupied all day close to that very vine and had seen no fruit on it: nor indeed was it the season when anyone might hope to see grapes on vines. While they were thus marveling, Francesca commanded each one to gather as much as her necessity required, and to say a word to no one about the rest. Then she spread out a small cloth that was at hand upon the ground, and upon it Perna and her companions placed clusters picked in a number equal to their own, and praising God they ate, and all the annoyance of hunger and thirst having been dispelled, they acknowledged the evidence of the miracle.

CHAPTER IX

[126] The knowledge of hidden things and of the temptations by which the devil assailed them was a not inconsiderable help to Francesca for the right governance of her daughters. She discovers the hidden fault of one: Through this she learned what Perna, a girl of fifteen years, had been ashamed to confess; and gently striking her, she said: Confess your fault: because the evil demon is squeezing your throat, to suffocate you. To another of her daughters, Augustina, who was praying at night, a demon had appeared in the form of a bird, either to injure her or to hinder her. This conflict lasted for some time, with Francesca seeing it while she kept vigil elsewhere in prayer: and on the following morning, without anyone saying anything, she voluntarily asked her whether she had suffered anything during that night. Another's temptation; At this question Augustina stood astonished, uncertain of her reply. Then Francesca narrated the matter in order, and to the one who confessed it had been so, she said: Give glory to God, by whose command you were freed through the good Angel. Which she did not hesitate to ascribe also to the pious prayers of her holy Mother, to whom it had been given to know what was being done in secret.

[127] On another day Francesca had gone to the house of her son Battista, She knows that the arm-bone of another has been dislocated, and while she was absent from home, Jacobella, while conversing with another of the Sisters, heard the sound of someone knocking at the door, and said: I shall go to see who is knocking at the door. But her companion, wishing to hold her back, so unfortunately seized her arm that its bone was dislocated from its place with immense pain, and the garment could not be removed except by cutting it. Francesca learned by God's revelation what had been disturbed at home in her absence, and returning there somewhat inwardly perturbed against the aforesaid Sister, she seized the arm, and placing her hand upon the shoulder, she restored it to its joint, and immediately made her well: and she told the Sisters that this had been a trick of the demon, who by this means had hoped to sow dissensions among them; whom she heals by touch, and she therefore seriously exhorted them to the pursuit of peace and mutual charity. Many other things of this kind happened, from which it was evident to all that nothing was done in the house, nothing by any of her daughters, that she did not know.

CHAPTER XI

[128] These things, however, which were a cause of admiration to the Sisters, also stirred in them a feeling of intimate compassion by the very frequent conflicts with malignant demons, Grave vexations by demons, some of which are reported by her Confessor John Mattiotti: and about which her same daughters deposed not a few things under the religious obligation of an oath in the processes. Agnes testified in the first place that on one occasion Francesca, kneeling at the side of her bed, was thrown to the ground and with great violence and noise was dragged along the ground all the way to the door of the chamber: and Agnes, wishing to help her, running up in alarm, saw no one except Francesca herself, again placed in prayer, who also said to her: She endures them steadfastly: Go, pray: because it is nothing. In a similar manner it is established that she was accustomed to respond to other Sisters, and to say with great serenity of spirit: Go away, go away. They also heard her sometimes invoking the name of Jesus, and sometimes giving thanks for the victory granted to her over her enemies. It happened that upon her bed, while she was ill, before the aforesaid Agnes and others, a demon removed the bed coverings, repeatedly closing and opening the window of the chamber: and they indeed saw the movement of the window and the bed-clothes, but could not see the one moving them: and when they had searched long and in vain for the bed-clothes, at last they found them all rolled up together under the very bed. But the Saint said nothing else than that it had been the divine will.

[129] The same fill with flies the water prepared for her, Perna testifies that she saw the Mother lifted up by malignant spirits to a considerable height in the air, and dropped by them with a crash onto the floor of the chamber, praising God and giving Him thanks. Augustina asserted that for the use of the blessed Mother, who never drank wine, she had been accustomed to carefully wash out her vessel, fill it every day with fresh and clear water, and carefully cover and close it, lest any filth should slip in: which nevertheless, when the Saint wished to drink from it, she always found full of flies; and to Augustina herself, distressed that her such great diligence could not keep the water clean for the Mother, she said: Do not be troubled, because the demon does this, so that I may not drink water pure from the spring. Francesca moreover saw the demons themselves, and professed many times that she would choose, if the option were given, accustomed to appear in horrible form, rather to enter a burning furnace than to behold the horrifying forms under which they appeared. Vannotia indeed remembers having heard her say to the demon: O how foul you are! She advised her Confessor moreover that if it should ever happen that any of his penitents suffered something similar, he should teach them to persevere firm and steadfast in the conflict: for if they fled out of fear, they would always be full of dread, and nevertheless would not be out of danger of even harsher and heavier blows.

[130] Nor were the Daughters less able to recognize the extraordinary sanctity of their Mother from the remarkable favors of God: While praying at a stream, in the year MCCCCXXXVIII, on the Vigil of the holy Apostles Peter and Paul, when Francesca went out to visit the church of Saint Paul, she had as companions, as was her custom, some of the same, Agnes, Jacobella, Vannotia, and Perna: for she always loved to bring this last one with her, being the youngest of all and more in need of such recreation: and when they had satisfied their devotion and were returning home, the Saint entered a vineyard close to the Pauline mill, and approaching a certain stream of water: She is surrounded by water, Still by the grace of God, she said, this stream flows here. But suddenly rapt into ecstasy, she remained there kneeling for many hours, and so close to the water that, as it rose, it completely encircled her, and the Sisters did not doubt that she would come out of there with her garments completely wet. She came out, however, with her garments so dry, and does not get wet, as if the water had never touched them: which those who were present, examining by touch, marveled at beyond measure.

[131] In the same year and the same vineyard, in the month of September, while Agnes, Jacobella, Augustina, the aforesaid Perna, and some others were engaged in a certain manual work, While reciting the Office in the open air, she herself withdrew to another part; and taking her spectacles and her Book of Hours from their case, she began to fulfill the customary obligation to the Virgin while walking about. Meanwhile a sudden and violent shower came on: the companions fled under cover, and were not entirely spared, being caught by surprise. But when they came under cover, somewhat drenched, and looked back at the mother, still persisting in reciting the Hours, Perna cried out and warned her to hasten to escape from the rain. She heard herself being called and asked what the matter was; why they were shouting. Because it is raining, said the readier Perna. But she: I see no rain, she replied: She is not touched by the rain. she entered, however, where the others were, and Jacobella said to her: Are you wet, Mother? Why should I be wet? She said: Has rain fallen? A great deal, they answered, and at the same time they inspect both her book and her garments, upon which they were full of wonder to discover that not even the smallest drop of water had fallen.

CHAPTER XVI

CHAPTER XIV

[132] An equal degree of authority accrued to Saint Francesca from the prophetic spirit with which she was divinely adorned. A certain Catherine of Perugia, a Tertiary of the Order of Saint Francis, She predicts that a certain woman will not persist in her resolution: having in Rome a monastery of Sisters of her own institute who lived piously and honestly, was requested by Lady Ritozza de Fabrica to admit her daughter, named Francesca, into her community. She answered that she wished first to deliberate about the matter with the Saint; who said to her: I advise you not to receive her: she will indeed be received by others, and will be clothed in their habit; but before the year of probation has elapsed, she will leave the habit which she will have taken on. In the year MCCCCXXXVIII, when a baby girl, the daughter of Andrea de' Tozzoli, had died of pestilence, and the mother Perna, afflicted with the same disease, lay bedridden, Francesca, visiting her, said: Be of good cheer, because your daughter is in a place of salvation: but how are you? Indeed quite badly, she said, because I have the plague under my arm, and I am burning with fever. Come now, replied Francesca, take comfort and courage, and stir up your faith in Jesus

Christ; She heals another from the plague by touch: by the grace of God you will be freed. And having said this, she touched the place of the contagion with her hand, and immediately all that scourge of disease vanished together with the plague, and while the whole household marveled, she rose in good health.

[133] In the year MCCCCXXXIX a certain Laurence of the ancient and noble Altieri family was sick unto death, Promising a certain woman that her husband will not die, in his forty-second year of age: whom his wife Pauluzia, seeing him given up by the physicians, had recourse to the prayers of Saint Francesca, saying that she would be involved in many difficulties if her husband were taken from her in those straits of domestic affairs and other pressing troubles. When Francesca saw him in his house, she said to his wife: Indeed I pity you: but let go of worldly vanity and join yourself to God, and you will obtain grace from the Lord, so that your husband will not die this time, but will be present at my burial. He recovered, he was present, and he lent his services at the funeral. Pauluzia moreover, her heart pierced, She draws her away from vanity: resolved that, upon her husband's death, she would join the disciples of Saint Francesca: and as long as he should remain alive, she would not adopt the vain bodily adornment to which she had been accustomed, nor attend wedding or nuptial celebrations or any other feasts: and she carried out no less than she had resolved in her mind, with the help of divine grace.

[134] A certain Sister Catherine, a Tertiary of Saint Francis (whether the same one as above or another the manuscript processes do not explain, She foretells the end of a grave persecution to another, but certainly a good woman of honest life), was suffering a most grave persecution from a person superior both in rank and in name, whom she could not even safely name. Afflicted in this manner and fearing that she might not be able to maintain her place and position in the service of God, she came to Francesca for the sake of counsel and laid before her the state of her affairs. To whom the Saint said: Do not doubt, nor think of abandoning your place: but have patience and trust in God: because those who are troublesome to you will themselves soon suffer troubles from others: and so the victory will be yours. Nor did many days pass before everything happened as she had predicted.

[135] In the year MCCCCXL a noble young man named Hieronymus, She sees from a distance the unfortunate fall and death of someone, son of Lelio Magdaleni, sitting upon a mule, was being carried through that square which is nearest to the church of Santo Stefano in the Pigna district: where the mule, approaching the wall more closely than the rider wished, completely crushed him, threw him to the ground, and with one foot caught in the stirrup, dragged him over the stones: against which his head was so struck that, having immediately lost the faculty of speech, he expired. The Blessed One was in her chamber at Tor de' Specchi, and going forth from there to where the other Sisters were standing, she cried out: O most high King, grant patience and strength of spirit to that wretched mother. Those who were listening at that time did not know what those words signified: but when, as the news spread, they learned of the accident, and compared the time of that misfortune with the hour in which they had heard the mother saying these things; they did not doubt that God had revealed to her what was happening to the young man outside.

CHAPTER XV.

The gift of prophecy and of various cures granted to Saint Francesca.

[136] On a certain day, in the church of Saint Cecilia, the Blessed One, She sees a Priest celebrating in mortal sin covered with leprosy, about to hear the Sacrifice of the Mass, saw a Priest coming forth from the sacristy, but covered with foul leprosy: in which state she seemed to see him up to the words of consecration: during which, on account of the presence of the Lord's Body, that leprosy disappeared for a while, but returned after its consumption. Therefore she went to her Confessor Brother Anthony de Monte Sabello and narrated to him what she had seen. He, however, under a precept of obedience, enjoined her to approach that Priest and warn him of the whole matter: for it appeared to the Saint that it had been revealed in this way that he had performed the awesome mysteries in the damnable state of mortal sin.

[137] She recognizes the affliction of a pious priest, Don Francesco dello Schiavo, a Roman citizen and Priest, of such exemplary life that he was believed by public report to be a virgin, as is in the processes, was gravely anxious day and night, suffering certain tribulations from persons known to him, from which he feared both scandals and no slight dangers to bodies and souls: and his sorrow of mind reached such a point that for an entire night he could scarcely get any sleep. On the following morning, Francesca rose and, taking as her companion her kinswoman Vannotia, the aunt or great-aunt of the aforesaid Francesco, she went to him, and immediately recognized that he was disturbed in spirit, and having been divinely taught the entire cause, she began to reproach him for his faint-heartedness. Francesco tried to dissimulate at this, and not to reveal anything of his cares. But the Saint, openly expounding everything she had learned about them by God's revelation, finally added, and consoles him with the promise of liberation: Do not worry, nor be broken by the weariness of present troubles: for the divine vengeance will shortly appear upon those who afflict you. This was sufficient to compose Francesco's mind somewhat: and in order that her prediction also be fulfilled, within a short time all those who were persecuting that pious Priest died.

[138] She forewarns her Confessor of a danger from the demon, Brother Antonello, the spiritual Father and Confessor of the Saint, used to relate that two things had been predicted to him by her: one was that, being accustomed to say Mass at Sant' Angelo al Foro Piscario, and from there to betake himself to one of the chapels to hear confessions; he was forewarned by the Blessed One to look out for himself: for an injury was being prepared for him by the demon, but she did not add what kind. But the matter was soon evident: for into the very chapel in which he was hearing Confessions, a large stone was thrown through the window: it did not, however, touch him at all. Since moreover no one else had observed the throwing of that stone, he believed for certain that it had been hurled by the demon, intent on his death, unless he had been divinely prevented. and another prepared for him by men. Blessed Francesca also predicted to him (and this was the second of those things he remembered) that he would be called out at night to hear some Confession: and that if he should leave the house, he would run the risk of losing his life in the street. And he was indeed called, as had been forewarned; but he refused to follow, and therefore it was not clear what evil he had escaped: the Ladies, however, Zantina Sabelli and Vannotia Itelli, to whom Brother Antonello had narrated the matter, legitimately testified that they had known that if he had followed the one calling, he would have been in danger for his life: but who had plotted this evil against him, they absolutely refused to reveal.

[139] The dismissal of a certain novice unfit for religious life, Bernard, surnamed from Vercelli, was the Prior at Santa Maria Nova. A novice arrived there from France, called Brother Peter de Montpellier, a Bachelor in both Civil and Canon Law, and having completed his time of probation, he wished to make his Profession. He was therefore proposed in chapter: and the Prior indeed favored his admission: but the other Brothers unanimously opposed it, enumerating many of his defects, on account of which he should by no means be admitted. The matter being thus in dispute, the uncertain Prior, not knowing what decision to make, summoned Brother Hippolytus and commanded him to take the aforesaid Peter along as a companion to Saint Francesca, and at the same time to inquire of her secretly whether he seemed to be one who should be admitted to professing his vows or should be rejected. He went, and having ordered the novice to sit at a distance, he explained the Prior's instructions to Francesca in a low voice. She advises his dismissal, She, however, as soon as she heard this, fixing her eyes on the young man for a space of time in which the Angelic Salutation might be recited, said to Hippolytus: Tell the Father Prior that the conduct of this novice is not suitable for the Brothers and Religious of that convent. Then she began to enumerate one by one the defects which the Brothers had observed in him, and declares all his faults, and thought should be an impediment to his admission. When Hippolytus returned to the convent with this response, he filled the Prior and all his subjects with admiration, because she who had never seen the novice had so distinctly explained his faults: and the guilty one was soon dismissed from the Order, unworthy of the benefit of so sublime a profession.

[140] John Mattiotti, Confessor of the Blessed One, had set out on account of certain business ^a of the Congregation, which he governed as spiritual Father, to Pope Eugene residing in Bologna; She sees in Rome what her Confessor was doing and suffering in Bologna: and there he had fallen into a grave illness. No one had sent letters about the matter, no one had sent a messenger: yet she told her disciples and Sisters that John was ill, and no less sick in spirit than in body, for certain importunate anxieties were troubling him: therefore let them pour out their prayers for him. He returned with his health recovered and his spirit calmed; and coming to Tor de' Specchi, about to render to the Blessed One an account of the business he had transacted, before he could utter a single word: There is no need, said Francesca first, for you to tell me what you did in Bologna; I shall narrate the whole matter to you, as the Lord deigned to reveal it to me: and she began to set forth each thing in order, as if she had been present at everything: with John himself testifying afterward that he could not, if he had wished to describe the events, have reported them more orderly and more exactly.

[141] On her deathbed she reproaches her son for hidden offenses. Finally, when Francesca lay ill with the sickness which was followed by death, on that very day her son Battista came to her, whom she, gazing at him fixedly, said: Are you still dealing with the cattle-keepers? And is what has been done up to now not enough? A little later she added: You are using diabolical operations, and you are taking away glory from almighty God. Those standing by did not understand what those words signified, and believed them to be the delirium of feverish heat: but Battista himself, conscious of his own actions, understood, and confessed to those standing around that he had gone to certain meadows of his to punish with blows the keepers of cattle who were causing him damage there: and that he was being reproved for this by his mother. Likewise that, knowing her to be in such an imminent danger of death, he had had recourse to sorcerers, so that by their charms he might procure a longer life for the sick woman: which she assuredly could not have known without divine revelation, since he had kept the matter secret from everyone.

[142] She predicts the recovery of health for a paralyzed girl; A four-year-old girl, the daughter of Gregory (who was the son of Paul Lelio) and of Lady Gentilesca, from the Campitelli district, was paralyzed from the waist down and could by no means move. Her mother therefore brought her to Saint Francesca. She, however, having compassion on the poor little one, said: Happy are you as a mother, Gentilesca, that, by no means credulous of the persuasions of the enemy, you were unwilling to commit your daughter to the hands of those enchantresses: I announce to you that within three days you will see her well: which was indeed fulfilled in fact. A son was born to Jacobo Clarelli, to whom the parents gave the name Thomas: but for a full ten days he could neither suckle milk, nor could the physicians apply any medicine to his too tender little body. for a baby unable to suckle milk, Francesca understood the situation, and taking as companions Agnes and Catherine, visiting the parents, she found them overwhelmed with inconsolable grief: she bade them hope in God, asserting that

the child would not die from that illness: and he soon began to suckle his mother's breast, perfectly well. then for one with a hunchback: But within some months he appeared hunchbacked, and the anxious mother brought him to Francesca. She, however, taking the infant in her arms, placed a small amount of tow upon his infirm shoulders. Thus his mother carried him home, and there found him freed of all the hunchback; She helps by blessing a woman who had miscarried seven times; and had him surviving for many years afterward.

[143] Agnes, wife of Laurence Mazzabufali, from a hidden illness had brought forth dead into the light seven offspring of both sexes: prompted by a divine instinct, she formed a friendship with Francesca, and thereafter gave birth to living and healthy children. A certain girl named Stephanotia, who fell into illness immediately after her wedding, was being rejected by her bridegroom, who said she was either possessed by a demon or poisoned: and the physicians could not devise a remedy for the malady. Francesca visited her out of charity, and finding her immobile in bed, said: Trust in God, daughter, for a new bride who was otherwise to be repudiated: because He is powerful to free you from this illness. Afterwards she returned again to the same woman and repeated the same words: and suddenly full and complete health was restored to the girl. To a certain young man named Afinati, two brothers had died, one a physician named Paul; the other a jurist named Francis: and he himself, weighed down by fever, was expecting the same fate as his brothers, and his relatives and friends feared the same. Francesca was asked to visit him: for one fearing a premature death on the example of his brothers, and she generously did what was asked. The sick man moreover, by a divine impulse, began to beg her that he might deserve to be received by her as a spiritual son. When she assented to this, he also added: Come now, do not apply any medicines henceforth: but hope in God, certain that you will not die from this illness: and faith followed the words.

[144] A servant of a certain noble matron, sitting on a horse, had spurred it with youthful impetuosity into a run, for a boy knocked down by a horse and nearly lifeless, and was carried so violently that, running into a certain citizen named Pauluccio, who was leading a small child grasped by the hand, he knocked both father and infant to the ground: the fall of the little boy was more dangerous, however, for his eyes rolled back in his head and violent vomiting seemed to announce nothing but approaching death: and in that state he remained for a full hour, and having been signed with a blessed candle repeatedly, he was still somehow breathing. The mistress of the horse and servant, named Francesca, felt this bitter accident; and having recourse to the Saint who shared her name and was her friend, she asked her to obtain from God that this boy should not die. She asked whether she had left the boy alive or dead. Alive, she said. Then, smiling, the Blessed One replied: Go in peace: because the Lord will grant you full grace. And returning home she found the little boy calmly suckling at his mother's breast, without any trace of harm or accident.

[145] A certain Francesca in the Ponte district, the mother of Jacobella, one of the spiritual daughters of Saint Francesca, She heals a puncture wound by touch, was lying sick in bed from puncture wounds, when the handmaid of God came to visit her, and placing her hand on the breast of the sick woman, she touched the place of the illness, saying: How are you? How do you feel? But the sick woman, who did not know the Saint at all, asked her daughter Jacobella who was attending her, who that woman might be: I am, said the Blessed One herself, that poor woman who lives across the Tiber. But her daughter said to her mother: This is my spiritual Mother, Lady Francesca de' Pontiani. Then the sick woman: Thanks be to God, because from the moment she touched me I feel myself freed from all my affliction: and she appeared suddenly perfectly healed. The holy Mother had sent Rita Covelli on some errand, and as she was returning home near the church of the Holy Apostles, a huge dog attacked her She heals a bitten shin with boiling oil: and inflicted so large a bite on her shin that a dressing of several ounces had to be applied. The Saint, however, applied no other cure to her than to take oil, make it boil, and pour the boiling oil into the wound: at which sight all who were present shuddered with horror, but Rita said: Know that this oil, boiling as it is, seems to me like rose water; and thus she was healed.

[146] Angelella, wife of Peter Crescimonio from the Trastevere district, She also heals arthritis, modestly departing from the suppliant, was suffering the most grievous pain in her right arm and hand, and could use it in no way, nor hold anything in her hand without its falling. The foremost physicians of the City of Rome, consulted about that malady, pronounced it to be arthritis incurable by human remedies. Placed in that condition, Angelella saw Saint Francesca, who on Good Friday, returning from the basilica of Saint Peter's, had paused from weariness at the parapet of the church of San Giacomo in Settimiano, and running up to her with the utmost devotion, she knelt, and touching her hand, asked her to pray to God for her. Nothing could happen more grievously to the most humble handmaid of Christ than to see such signs of reverence bestowed upon her: therefore rising, she immediately left the woman, who nevertheless found herself freed from pain, and never thereafter suffered in any way from her arm or hand.

^a In the year 1437, as was said in number 112. The Anguillaria adds that he also went to indicate to the Pontiff the remedy which the Blessed Virgin had suggested for removing the calamities pressing upon Italy. But that apparition pertains to the year 1434, when the Pontiff was residing not in Bologna but in Pisa; as we said in the Notes to Vision 62.

CHAPTER XVI.

Other miracles performed by Saint Francesca while still living.

[147] She is asked to avert the danger of miscarriage: Catherine Guidolini, in the fourth month of pregnancy, took on a labor heavier than her strength, transporting some grain from the place in which it had been stored: whence she suddenly began to feel the pains of childbirth with the danger of miscarriage, in which she had recourse to the intercession of Blessed Francesca. She sharply rebuked the reckless woman: but she was ashamed to say or do anything else, on account of the presence of her spiritual Father: who said to Catherine: Come now, go, rest; and trust, because the Lord will provide. She went, lay down, fell asleep: and felt herself being grasped by an invisible hand, and as it were bound with bandages on both sides: The child born after two years dies a holy death, and awakening, invoking the sweet name of Jesus, she felt her womb restored from that disturbance, and at the proper time she gave birth to a daughter, whose name was Cecilia, and who survived beyond three years and two months with a singular devotion beyond her age: so that when she fell ill, she refused to take the medicines offered by the physicians, saying: You want me to live: I desire to die and go to Jesus Christ: and thus she rendered her innocent soul to her Creator.

[148] Having fallen into the Tiber, Paul, a son of the same Catherine, on a certain occasion when the Tiber had flooded, was intent on collecting wood which the force of the river was carrying along with it; and casting a rope which he was using upon a great log, not only was he unable to stop and pull it in, but he himself was pulled by it into the river, and carried by it from the place called the Scalelle all the way to the Ponte Rotto, and from there rolled back under the water to the aforesaid place. The mother, learning of her son's accident, ran to the scene, and said to those she met: Have pity on me, and commended to Saint Francesca, and go to the most devout handmaid of God, Francesca, and commend me to her, that she may beseech God lest this soul perish. The pitiful lament moved some: going and returning at once, they found Catherine had gone down to where her son was, under a certain pile of wood, submerged in the river for a full hour and a half: and she stood there as if dead, being able neither to speak nor to move. Those who had gone to Francesca therefore said: That soul most acceptable to God commands you to be of good cheer, and to trust that your son will not die this time. At these words the spirit of the most sorrowful mother revived, After an hour and a half he is brought out alive, and aided by the help of many bystanders, she brought her son out from that place and carried him to the fire: and the physicians, summoned to help him with some remedy, refused to lay a hand on one who had been preserved alive by a manifest miracle through the power of God, and had no need of human aid in order to continue living and being well.

[149] The same Catherine was also added to the spiritual Daughters of Saint Francesca, A swelling of the shin is cured by the same, and living in that community she obtained many graces from the Saint: of which not the least was that, suffering grave pains from an extraordinarily swollen shin, and seeing her knee turning black as a coal, she was unwilling indeed to employ physicians or medicines for her body; but having recourse in a familiar way to the proven virtue of Francesca, she showed her shin: and Francesca said: Do not fear, Daughter: for all this malady will descend, and will exhale through the nail of the big toe: and so it happened, and she was healed. and the face. On another occasion her face had swelled up horribly, and this deformity lasted a whole month, not without great torment. Everyone who saw her urged her to seek a remedy from the art of physicians: but she, being most devoted to the Blessed Mother, was content to present herself to her sight, and she, smiling, lightly touched her on the face, saying: There will be no harm: and immediately the pain ceased and she recovered.

[150] For a woman wishing to live piously, Laurentia, daughter of Dominic the tailor in the Pigna district, from childhood desiring to serve God in the virginal state, was prevented by her mother and brothers; and terrified by their threats, she consented, though unwillingly, to marriage. Three years later her husband died, and she, left a widow, wished thenceforth to give herself entirely to the spiritual life and to devote herself solely to hearing the word of God, attending the Stations, and visiting churches: but the same people who had previously forced her to marry against her will were an impediment, and they created daily troubles for her: and they were so far from allowing her at her own discretion to frequent sermons and churches, that they did not even leave her free faculty for making her Confession: her mother moreover, fiercer than a tigress, even threatened her daughter with poison. What should the woman do, beset by such evils? She went to Francesca: She promises the end of domestic persecution, she laid before her the domestic persecution which she was suffering: she sought a remedy from her prayers. To whom Francesca, full of charity, said: Trust, and resolve, daughter, to serve God with your whole heart, and He Himself will provide an opportune remedy. Thus consoled, Laurentia returned home, and found her brothers and mother so changed, Francesca promises, that those whom she had previously experienced as lions, she now believed to be lambs: and she was treated by them from then on with the greatest benevolence and gentleness: so that even her mother came as a companion to her daughter who wished to go to the Blessed One's house: and at home from then on all things were quiet and tranquil, through the merits of Saint Francesca.

[151] Augustina, daughter of Angelo de Viterbo, from the Ponte district, a spiritual Daughter of Saint Francesca, She commands a deforming swelling of the throat to be tolerated, bore a hideously swollen throat with no other inconvenience to herself. Her natural mother Perna, however, unable to bear seeing that deformity in her daughter, continually and annoyingly urged her to accept a cure from either medical or magical art.

She refused both, being content to lay the whole matter before her spiritual Mother; who asked whether she herself was held by as great a desire to escape that malady as her mother wished it removed. Augustina denied it: Then go, said Francesca, and be of tranquil spirit henceforth. That swelling lasted for two years: after which it began to be troublesome to the sufferer and to hinder her not a little in taking food. She afterward cures the same when it becomes troublesome, She therefore went again to her spiritual mother, who touched her throat with her hand and by her touch alone removed the entire swelling. And this indeed happened before Francesca's spiritual daughters came together into one household. After the Congregation was established, however, the same Augustina began so vehemently to dread the divine judgment, which she believed she most severely deserved, that from the vehemence of her apprehension she fell into a fever, and she removes her anguish of soul, in the fifth year after she had begun to be assailed by those troublesome thoughts. Francesca understood the matter, and coming from her husband's house to visit her, she commanded her not to fear any longer: and while Augustina strove to do this out of zeal for obedience, she suddenly rejoiced to feel herself freed both from the fear and from the fever.

[152] A certain matron, For a woman gone mad, Catherine, wife of Laurence Pozzolanti, from the district of Sant' Eustachio, seized by the affliction of a deranged mind, would have killed herself by either throwing herself from a height, or by the sword, or in any other way, if the care of her relatives had not provided for her, restraining her with shackles and manacles. Thus she had spent one month, when Laurence, her nephew, went to the Saint and commended his aunt to her prayers: who with her usual charity said to him: She predicts that she will shortly be very well: Go in peace: because by the grace of God it will shortly be better for her than you can believe. It was a Saturday when these things were said: and on the following night the sick woman felt herself freed from that frenzy, and on Sunday she summoned Francesco dello Schiavo to confess her sins to him: and having received all the sacraments, she made her will, and perfectly restored to her natural senses, she shortly afterward departed from this life in a Christian and pious manner. She provides a remedy for eight days of pain: Lady Jacoba, daughter of Matteo de' Rossi from the Pigna district, a spiritual Daughter of Francesca, who had suffered a grave pain for eight days, experienced a sudden remedy, having been anointed with oil by her most excellent Mother.

[153] Antonia, She heals an epileptic: wife of Coluccio, gave birth to a daughter who, presenting all the signs of the epileptic disease, foamed at the mouth, trembled in the eyes, and suffered the other things which those seized by such a disease are accustomed to suffer. The mother brought the infant to Francesca and narrated the whole matter to her as it was, asking that she receive her daughter in her arms. She willingly received her, and having first fixed her eyes on the face of the poor little one, she moved them in order over all her members, and returned her to her mother completely healed, nor was she subject to that disease any longer: and when, after some period of experience, the mother returned to announce this with thanksgiving: Trust, daughter, she replied, because never again will she suffer anything of the kind: She miraculously heals many others: and her words held true. Many others also could be cited, of whom there is mention in the processes and undoubted truth, from which it would appear that those whom the Saint freed from pains of the stomach, torments of the bowels, and the torture of gout were far more many; and others whose grave and dangerous wounds she healed: but these, taken from the process of the year MCCCCXL, the very year in which she died, formed with a view to Canonization, will amply suffice.

[154] Among whom her own Confessor, Brother Hippolytus, Her Confessor John Mattiotti, however, freed from gout by which he had been long tormented, after the Saint encouraged him with consoling words, and Brother Hippolytus, a very close friend of the same Saint, immediately relieved of a headache that had gravely afflicted him for three months by a single conversation, should not be entirely passed over: Andreatia, daughter of Paul de Lellis, similarly freed suddenly from a similar and continuous pain after half a year: Rita Cavelli, a most familiar disciple of the handmaid of God, afflicted for four months in her hand, and certain women devoted to her, and healed by Francesca through the mere touch of her hand with the invocation of the most holy name of Jesus: and finally Agnes de Ciaglia, whom, after being afflicted for the span of eight years with fever and continuous vomiting, Francesca visited, and having heard of her malady, ordered a bandage to be brought to her, and binding the woman's belly with it, she gently probed it with her touch, encouraging her to place her confidence of recovering health in God: and scarcely had Francesca left the house when, all the illness ceasing, she was believed to have carried both the fever and the infirmity of the stomach prone to vomiting out of the house with herself.

CHAPTER XVII.

The final illness of Saint Francesca and her blessed departure from this life.

CHAPTER XVIII

[155] And now the time had arrived when the Lord wished to crown with a crown of glory in heaven His faithful handmaid, Visiting her sick son, whom He had enriched with an abundance of merits on earth: which was accomplished in the following manner. Francesca learned that her son Battista, seized by a burning fever, was bedridden, and resolved to go visit him and to prepare him for receiving the last Sacraments. Therefore on the next Thursday morning, which was the second day of March in the year MCCCCXL, she took as her companion Augustina, daughter of Angelo de Viterbo, and betook herself across the Tiber to her son's house, and was observed in the very street by her Confessor. She found her son, however, in much better condition. And he indeed got up from bed shortly after, but she, remaining with him, before the day was done, She herself feels weak, felt herself in rather worse health and weaker than usual: she wished nevertheless in the evening to return to her Congregation, according to the law which in it even at this time remains inviolate, that those who have parents or sick relatives should indeed go to them in the morning for the sake of aid and consolation, but return in the evening to Tor de' Specchi.

[156] Battista and Mobilia indeed invited her to stay with them that night, and wishing to return to Tor de' Specchi, since she herself felt such great weakness: but they could not persuade her to dispense with herself from the common rule. The proximity of the Marian church, however, suggested that before leaving the neighborhood she should visit the Confessor to obtain his blessing. She found him, however, in the chapel of Sant' Angelo, and announcing to him her son's good health, she also indicated her own weakness. Wherefore he, considering that the road which leads to Tor de' Specchi was longer She is ordered by her Confessor to return to her son's house, than could be comfortably traveled so late in the evening by one so weak, enjoined upon her to return to her son's house and spend that night there. It was hard to be absent from her beloved disciples: but the zeal for obedience was stronger; so that the virtue which she had cultivated most exactly throughout her whole life, she might maintain until death. She therefore returned together with her companion and her illness, where, seized by fever in the night, she summons him and the Oblates: which in the middle of the night between Thursday and Friday erupted into a most grave fever and revealed a puncture wound: and on the following morning the Blessed One ordered her Confessor to be summoned and her disciples to be informed of her illness, who were already suspecting this very thing, since she had spent the night elsewhere contrary to her custom: and soon four of them arrived, Agnes, Rita, Catherine, and Anastasia: and with them the Confessor came, to whom Francesca said: Father, take care of those things which are necessary for my soul.

[157] Those words gravely affected the spirits of her most loving daughters, who feared the loss they were about to suffer in such a Mother, and they remained with her the whole of that day in tears: but in the evening, returning home, they left Augustina to attend to her, On the following night she learns from Christ that she will die, to sleep that night in the same chamber, in which Christ, appearing to His beloved spouse, invited her to the joys of heaven, and left her filled with immense gladness. Augustina sensed that Francesca was speaking; but to whom, or what she was saying, she could not understand at the time when these things were happening. On the morning, however, of that day, which was a Saturday and the fourth of the month of March, she understood the whole matter; when the Confessor, returning to the sick woman, learned from her the whole order of the vision, and that on the seventh day from the onset of the illness she was to depart from this world to God. He himself indeed secretly disclosed to Agnes, Jacobella, Vannotia, and indicates this to her own when they return in the morning: and the rest of her Daughters in Christ who had returned, the sign that had been given to him. Indeed Francesca also whispered in the ear of Agnes, who was coming closer to the bed: Pray for me, for within the seventh day I must be separated from you, according to the good pleasure of the divine will. What feelings these tidings stirred in these pious and holy souls, what tears from their eyes, what sighs from their hearts that day expressed, anyone may easily imagine.

[158] On the same day the Priest John was met by Alexius, son of Paul de Mentaboni, a Roman, Someone doubts about it, either a friend or relative of the Saint herself, who, coming across the Tiber, and learning from John that Francesca had now been ill for three days with the sickness from which she was to die: Let us go, he said, and let us visit her. They found her indeed with a clearly cheerful and ruddy face, showing few signs of death so near; and she, as soon as she saw Alexius, began to exhort him to the observance of the divine commandments with such a steady voice, that he, having departed with John, as soon as they went outside, smiled and said: We leave Francesca so cheerful and strong that I am certain she will not die. But I am certain, said John, that she will not live beyond the seventh day of her illness. Moreover, the night that followed brought nothing of new change: and on Sunday morning John, returning to the sick woman, judged that she was doing much better than on previous days: On the next day she again says she will die, and when he told her this, he added that perhaps it pleased the Lord for her to remain longer in this life. To which, with a clear and vigorous voice, as if suffering nothing, Francesca replied: Praised be God; Wednesday or Thursday will bring the end of my life.

[159] Having received the Sacraments, Afterwards she asked and obtained that the last Sacraments be conferred upon her, in the presence of her daughter-in-law Mobilia at everything, in whose house these things were being done, and whose testimony therefore about many particular circumstances, strengthened by the attestations of Agnes, Jacobella, Vannotia, Augustina, Rita, and Anastasia, is most worthy of all acceptance. She said moreover that after receiving the Sacraments as she had asked, Francesca, turning to certain Brothers of the Observance of Saint Augustine who were present there, addressed them thus: She gives thanks to God: I beseech you, Fathers, all of you together give thanks to God with me for so singular a favor shown to me, that while I lie on this bed about to die, I have been made worthy of the Sacraments of the holy Catholic Church. Throughout this and other days moreover they went and

the devout disciples kept returning constantly, and now these, now those, rendered their final services to their most beloved Mother, vying with one another in their eagerness to minister to her and show her kindness. The following night also, between Sunday and Monday, was passed in the same manner: nevertheless it was plainly apparent that the sick woman was growing weaker day by day, though the same serenity of countenance and expression remained throughout.

[160] Monday was the fourth day of the illness, and was distinguished by a most noble vision of a fiery chain stretched from heaven to earth, signifying the most ardent charity of Francesca: on the fourth day of illness she is caught up in ecstasy: on the same day, during the Mass which her Confessor celebrated in the sick woman's chamber, she experienced an ecstasy; and being earnestly entreated by him and the disciples to ask God for a longer life: that day was spent, together with the following night, amid the most frequent outpourings of the most inflamed love, contrition, and gratitude, expressed even by the voice of her mouth. And since Francesca had never in her life made use either of physicians or of medicines, neither in this her final illness was any use made of them. On Tuesday, when the report of her illness had already spread through the City, on the fifth day she is visited by many, which was believed to bring the end of her life; the multitude of religious and secular persons rushing to see her could not be restrained; many of whom, having been aided in bodily or spiritual need by her charity and her powerful merits before God, wished to testify to a grateful remembrance of her benefits; others, known to her more intimately by friendship or some other bond, wished to stir up an affection of devotion by the sight of her, and to commend themselves to the prayers of the dying woman.

[161] she always receives them with constant serenity: Meanwhile, as the illness grew and gradually consumed her, she herself remained serene in countenance, undaunted in spirit, and gave outward signs of inner peace and tranquillity: and although she suffered the most grievous pains in her body, she never showed even the slightest sign of failing patience, nor indeed even of nature distressed amid its sufferings. She heard all who came to her, and received them with her customary kindness, and to those who needed it she gave salutary counsels, or promised that she would pray to God for them; so that no one departed without being filled with consolation. and free from the sight of demons, Since the sight of malignant spirits had always been a source of the greatest disgust to her, her anxious Confessor often asked her whether she was suffering any trouble from them. But she always replied that she did not even see them: and she affirmed the same to one of her more intimate companions. If any interval of time was left free to her from visitors, she immediately devoted it to reciting the Canonical Hours of the Blessed Virgin: for she never omitted them in this or any other illness. [she devotes herself to reciting the Hours of the Blessed Virgin and other prayers:] In the remaining time she repeated again and again the formulas of the Lord's Prayer and the Angelic Salutation; counting them on her fingers, her soul always raised up to God. Meanwhile she showed such fortitude of soul in every matter, that her Confessor wrote of her: Her prudence in that crisis was so circumspect and self-possessed in all things, that I could never sufficiently admire it: and I shall consider it a great gift, in that final extremity, to have even a small part of the magnanimous constancy and intrepid prudence which she preserved at that time.

[162] Tuesday had passed and night had come: yet Francesca, knowing that an everlasting rest was prepared for her in the eternal tabernacles, on the sixth day she gives her final counsels to her disciples, would admit no thought of giving any rest to her body: and so that entire night was spent in the continuous exercise of piety and devotion. The following morning all her Daughters hastened to be present, to receive the final counsels of their dying Mother: one alone from the whole number was absent, Francesca de Verulis, who had been confined to bed at the Torre de' Specchi since the beginning of December of the preceding year on account of feverish heats: who, however much she desired to see her living Mother and receive her final blessing, was never able to rise. But when the rest had come and each one separately had heard in private what could be of use to each individually, at last addressing them all together, she began to exhort them to the pursuit of mutual charity and steadfast perseverance in the divine services, and above all (as Francesco dello Schiavo testifies) she commended obedience, crying out in these words: Woe to her who does not observe obedience.

[163] To which words, when her dearest daughters could only respond with tears, she herself turned her speech to the Confessor, She gives thanks to the Confessor. and having given thanks for the labor and care bestowed upon her, she earnestly commended her Daughters to him: admonishing him at length in private: Which things, he said, have been and will always be in my heart as a treasure of inestimable value. After this her son Francesco entered that chamber, and was rebuked by his mother for the two offenses which we mentioned above: and thus the day declined toward evening, as her strength gradually failed, and her glorious Angel marvelously hastened to complete the web which he seemed to have begun. and she dies amid divine praises Moreover she who had most zealously devoted her entire life to praising God, dedicated also the final moments of her mortal life to the same exercise, now reciting the Lord's Prayer or the Angelic Salutation, now applying herself to quiet contemplation: indeed, shortly before she expired, her Confessor, seeing her lips moving, asked whether she wanted anything. To whom she replied: I am reciting Vespers to the Blessed Virgin. Thus was that holy soul released from the bonds of the flesh, on the ninth day of March, after the beginning of the night, on a Wednesday, at about the first ^a hour of the night leading to the following Thursday, and beginning the seventh day of her final illness, in the fifty-sixth year of her age.

^a According to the Roman clock: for which midnight on this March 9 is after the sixth hour from sunset: but for us and the other transalpines, as we Italians call them, counting the hours from noon to midnight, Saint Francesca must be considered to have died between the sixth and seventh evening hour.

CHAPTER XVIII.

The Obsequies, Burial, and Canonization of Saint Francesca.

CHAPTER XIX

[164] The sacred body of Francesca, now departed from her pilgrimage, remained in the house of her son Battista; At the wake beside the deceased a broken arm is healed. and with it there remained her daughters and disciples, as well as several most honorable persons who had wished to be present at her death: among whom was Sister Margherita, a Franciscan Tertiary, who at the touch of the venerable remains suddenly felt her arm healed, which she had carried in an infirm state for already half a year: the first instance in which the Saint began after death to bestow blessings upon those who invoked her. the funeral procession is led to the church of Santa Maria Nova: Meanwhile the news of Francesca's death was spread throughout the entire City, and very early in the morning drew forth from every quarter an innumerable throng of people desiring to see, touch, and kiss the dead woman: and since the house could not adequately contain them, all the necessaries for the funeral were hastened, and the body, decently placed in a wooden coffin, was carried in an honorable retinue of priests and monks from the Trastevere quarter to the church of Santa Maria Nova, where she had understood by divine revelation that she was to be buried.

[165] so that a sick sister might follow the procession An innumerable crowd had filled the streets through which the procession passed, and spectators of the funeral pomp had filled the balconies and windows of the houses. Thus Francesca de Verulis easily heard from the very bed in which she lay the murmur of the passing throng, and understanding what was happening, raised her eyes and soul to heaven, most earnestly praying that she who had not been able to see her Mother alive before death, might at least not be deprived of the final sight of her after death: she obtains strength, then health. and having made that prayer she tried whether she could move, put on her clothes, and began to walk: and calling upon one of the Sisters, named Iacobella, she asked her to be willing to help her, as she intended to go to Santa Maria Nova. They both went, and she who had been sick, being admitted to touch her Mother's body, remained entirely sound and strong, and for many days continued to visit it with devout affection. The murmur of the surging populace in the church was greater, while the funeral Office was being chanted, than would allow the voices of the clergy or monks to be heard: and the number of those desiring to approach and touch the body was continually increasing; indeed even the garments she was wearing guards are posted over the body to restrain the people, were being torn to pieces; nor did it seem that the inflamed piety of the surrounding throng would refrain from taking pieces of the body itself. More guards were therefore needed, who, being asked from among the nobility, willingly joined the Sisters, who were always standing near the holy Body. Among these was Lorenzo Altieri, as the still-living Saint had foretold: likewise Alessio di Paolo Montaboni, who for two days and one night, as he himself testified, was continuously at that service there, and Pietro Paolo della Molara, of whom we shall have to speak shortly afterward.

[166] the burial of the Saint is deferred to March 12: It could by no means be brought about that the Saint should be committed to burial on that day: but the monks, overcome by the clamors of the people, were compelled to leave her unburied until the feast of Saint Gregory, which then fell on a Saturday: meanwhile, however, very many miracles were performed beyond the powers of nature, and the body, remaining always supple, not only gave off no unpleasant odor but refreshed those who drew near with a most sweet fragrance; meanwhile a sweet odor is perceived to such a degree that certain leading matrons — Hieronyma, Laurentia, Francesca, and another Laurentia, all of the Orsini family; as well as others from other Roman families — inquired with curiosity whether any artificial mixture of perfumes had been applied to the corpse. But understanding that nothing of the sort had been applied, moved by a tender feeling of piety, they broke into copious weeping, saying: Truly she was a Saint. O blessed is she, and blessed are we if we shall be able to imitate her. Moreover it was necessary (as the aforesaid Pietro Paolo testifies) to fit an iron grate over the coffin and fasten it with nails, lest anyone by rash daring should presume to violate the integrity of the holy body: at which, before the eyes of the watching populace, the Lord worked very many wonders, and by the touch of the body or the funeral cloth two persons were freed from epilepsy on the very spot, and many are miraculously healed: others were released from fevers, others were emptied of possessing demons: many who had been deprived of the movement or health of their legs or feet, hands or arms or entire body, received the unimpeded use of their limbs in those days: as they immediately testified, bringing to the sarcophagus many wax images and votive offerings.

[167] Moreover, the more the multitude and evidence of miracles increased, the more popular devotion grew, not ceasing even in the nighttime hours to visit the holy body: which circumstance being a very great impediment to the monks in celebrating the divine Offices, the Abbot decreed on Saturday morning that the corpse must be committed to the earth as soon as possible. Therefore from the middle of the church, where it had been displayed conspicuously to all, the body is to be buried before the high altar it was removed around midday and placed before the principal altar, where it was to be buried: and in that movement a greater and more pleasing odor than before was perceived by all,

who had assembled, and they could scarcely bear that so precious a treasure should be buried in the earth. Present, as has been said, was Pietro Paolo de Molaria, and while others were occupied in measuring the space in length and breadth, a nobleman digs the grave he himself, kindled with the ardor of piety, seized a mattock, and beginning to excavate the earth at the designated spot, was allowed to follow his own inclination, which the Saint testified had been pleasing to her after eleven months, when (as he himself testifies in the second and third processes) he was seized by a burning fever, what reward he received. and within the fifteenth day of his illness was brought to the very brink of death: for the glorious Francesca appeared to him as he lay half-asleep and said: You, Pietro Paolo, have not yet received your reward for digging the place of my sepulchre: I have now come to give it to you; and having said this, she touched the sick man and disappeared, leaving him perfectly well.

[168] After the body was buried, the veneration of the throngs rushing to it did not in the least diminish, being stimulated by frequent and ever-renewed wonders: Praises of the deceased are spoken by various preachers. the multitude of which, received in the public records of legitimate processes, is such that they could by themselves make up an enormous volume: for the entire week after her death, not only did the preachers of the Word of God throughout the City during Lent extol her sanctity, as each deemed opportune: but also in the very church of Santa Maria Nova panegyrics were delivered by eminent preachers and Religious men, and the names of those who exercised their eloquence on this subject are found expressly recorded in the processes: Giovanni Mattiotti, Canon of Santa Maria in Trastevere, Brother Tommaso de Regno of the Order of Preachers, Master in Theology, Brother Matteo of the Order of Saint Augustine, likewise a Master, and others, among whom above all are to be named the Blessed Brother Giovanni of Capistrano, and Saint Bernardino of Siena, both of the Order of Saint Francis, of whom the latter died four years after Francesca: who, frequently making mention of her in their sermons, unhesitatingly declared that she was worthy to be enrolled in the number of the Saints by Pontifical authority.

[169] The body of Saint Francesca was in that sepulchre from the twelfth day of March until the twenty-seventh of the following July: the body is dug up on July 27 to be more honorably placed; but since neither the renown of miracles nor the people's veneration toward the deceased had diminished in the least, it seemed to certain persons of eminent prudence and dignity that care must absolutely be taken to clad that sepulchre in precious marble and to fortify it with iron gratings, for both protection and adornment: therefore on the aforesaid day of July, in the presence of Roman citizens officially deputed for this purpose, and of the Saint's companions and spiritual Daughters — Agnes, Caterina, Rita, and Perna — and other Religious men whom their affection for the deceased had summoned, the earth was dug up, the sarcophagus was uncovered by the workmen, and in the presence of Brother Ippolito from Santa Maria Nova, Brother Clemente of Osimo, Brother Lorenzo of Brescia, Lord Francesco dello Schiavo, and Giovanni Mattiotti, the lid was raised with great veneration; and when it was lifted, it is found incorrupt, the body appeared perfectly intact, as if recently buried and exhaling no unpleasant odor; but with a most sweet fragrance, which, as it wafted to their nostrils, also breathed into the souls of the onlookers a sweetness of more-than-earthly delight. After the inspection had satisfied the piety of those present; the craftsmen turned to their work and adorned the sepulchre in the manner in which it is seen elaborated to this ^a day, never since that time changed or moved: and they inscribed an epitaph in Latin of this kind: ^b In this place rests the venerable body of Blessed Francesca of Rome, otherwise called de Pontiani, who by a most blessed passing migrated to the Lord in the year of His nativity MCCCCXL, an epitaph is inscribed on the marble sepulchre. on the ninth day of the month of March, whose angelic life shines with many miracles on earth, and whose blessed soul exults in eternal joys in heaven.

CHAPTER XX

[170] Soon after the death of the Saint, proceedings also began to be taken regarding her Canonization, and within a decade a threefold process was formed on that matter, Canonization is sought in the years close to her death, under the Popes Eugenius IV and Nicholas V. From the latter, however, until the times of Pope Clement VIII, no progress was indeed made in the matter; yet it is clear from the Commentaries of Pius II that he had been asked for this canonization, and Volaterranus in book 2 of his Commentaries affirms that he had found in the Vatican library certain notes in the hand of Giovanni Broccardi, Master of Ceremonies, from the year MCCCCLXXXVII, regarding the order to be observed in that canonization, from which it appeared that Pope Innocent VIII had resolved to proceed with it: but since this had not been done, the Roman People renewed their petition before Clement VIII; and while this matter was being pursued with great fervor, Paul the Fifth of that name succeeded him, and the cause is more effectively resumed around the year 1606 who, having assigned Lord Garzia Mellino, Auditor of the Sacred Rota, whom he was sending to Spain with the title of Nuncio, substituted Lord Giovanni Battista Pamphili, who was also later created Cardinal: by whom and two other Auditors of the Rota the sentence was pronounced that Francesca seemed worthy to be enrolled in the catalogue of Saints, and that sentence was reported to His Holiness on the eleventh of April in the year MDCVI. The same report was made by his direction before the Congregation of Sacred Rites, on the eighth of August of the same year: where, after many assemblies convened on this matter, what had been judged in the Rota was approved and confirmed. ^c

[171] ^d and the matter is treated in a triple Consistory before the Pope: The Pontiff, rejoicing that the case being conducted had been concluded in both those tribunals; since he was also privately most inclined to the honor of Saint Francesca, convened an assembly of Cardinals (they call them Consistories) three times: the first a secret one in the year MDCVIII, on the twenty-eighth day of April, in which Cardinal Domenico Pinelli, Dean of the Sacred College, reported to the Pontiff and the Fathers in Purple concerning the sanctity, life, and miracles of the pious memory of Francesca Romana: the second a public one on the sixth day of May, in which Girolamo de' Rossi, a Roman nobleman, Consistorial Advocate and representative of the Roman People, on behalf of the People themselves, on his knees petitioned His Holiness to enroll Francesca among the Saints: when he had finished speaking, Pietro Strozzi, the Pontifical Secretary, replied that the petition of the people had been pleasing to the Most Holy Lord: but since the case being pursued was of the utmost gravity, he wished to weigh it with a mature judgment: and therefore also exhorted the Cardinals and other Prelates present to strive by fasts, alms, and prayers before God to merit a result that would be profitable for that glory. The third assembly ^e was semi-public, on the twenty-first day of the same month, at which were present twenty-nine Cardinals, one Patriarch, thirty-five Archbishops and Bishops, Protonotaries participant, Auditors of the Rota, and others accustomed to attend on such occasions: from whom, after the Pontiff's careful address on the gravity of the matter to be decided, votes were requested, which all concurred in this one judgment, that Francesca Romana was worthy of the catalogue of Saints.

[172] Cardinal Bellarmine's vote for canonizing Francesca And since the eminent virtue and learning of Cardinal Robert Bellarmine is known to the whole world, his vote, as it came into my hands, I have thought fit to insert at this point: We are engaged today, he said, Most Blessed Father, in an arduous and difficult matter; perhaps even the greatest of all matters. For although the number of Saints who reign with Christ in heaven is so great that Blessed John said in the Apocalypse: I saw a great multitude, which no one could number: yet few are those whom God by His singular providence has chosen, that through His Vicar on earth public honors might be decreed to them. Apoc. 7, 9 For to this excellence it is not enough that they be Saints in the sight of God: but it is necessary that it be proved by the most certain evidence that, while they lived, they shone before others with the glory of true sanctity; and that they closed their last day in the same sanctity; and finally that after the death of the flesh, their souls attained to eternal glory. We rightly and with the best reason believe that Blessed Francesca Romana can be enrolled in the number of these few but most blessed persons. For from a long and careful examination it has been sufficiently established that she was distinguished not only by the holiness of her life, but also by divine signs and wonders, both while she lived and after her death. There is also the consideration that, since those who are enrolled in the Album of Saints are placed, as it were, like the brightest torches in a high place, so that they may show the way to perfection to many mortals; Blessed Francesca will be set forth as a model of virtue for every age, every station, every sex: for from her very infancy she cultivated virginity for many years; for other not few years she lived in chaste matrimony, afterward she also exercised a laborious widowhood; at last she led a Religious and perfect life in a monastery. And so her declared sanctity will be wonderfully profitable to virgins and married women and widows and nuns alike. Therefore I judge that an end must absolutely be put to this great matter by Your Holiness.

[173] The customary preparations were all ^f made, and on the twenty-ninth of May of the same year, as was done on May 29. the anniversary of the Coronation of Paul himself, in the Vatican Basilica of Saint Peter the Pontiff solemnly canonized her, with the incredible applause and joy of the entire City. And since the matter was accomplished at the expense of the Roman People, it was necessary, with the participation of many noble men, to depute various persons to carry out the business, whose names it is not right to pass over in ungrateful silence. Those who then held the public magistracy in the City were these: the Conservators were Muzio Mattei, under which magistrates and officials? Orazio Farnacci, Roberto Capizucchi, and Vincenzo Muzio de' Papazzurri, Prior: the Region-Chiefs were Giovanni Celsi and Pietro Vincenzo Cavalieri: the Chancellors of the illustrious Roman People, Fabrizio Nari and Francesco Serlupi: the Deputies elected for the business of this canonization were the Knight Ottaviano Crescenzi; Lords Alessandro Muzio, Tiberio Astalli, Prospero Iacovacci, Raffaele Casali, Paolo Millini, Giovanni Pietro Caffarelli, Mario Mattei, who succeeded his father Fabio in that office, the latter being most zealous for the whole of this business.

^a That is, up to the year 1641, when Anguillaria was writing, the most splendid Mausoleum not yet being completed, which after the discovery of the body in 1638 began to be designed, and was perfected ten years later.

^b This epitaph is found in Valladerius page 77 thus: Anguillaria presents it only in Italian.

^c Which was done in 1605, on the very feast of Pentecost, the 13th day after the election.

^d Concerning these matters, Father Henricus Lindanus, Pontifical Penitentiary at Saint Peter's in the Vatican, who afterward died in apostolic labors in Denmark, wrote thus to us on September 24, 1650. You ask for what purpose those small discs made from the relics of Saint Francesca Romana chiefly serve: and for what purpose the measures? The chief thing is devotion toward the Saint: secondly, those discs worn around the neck, or reduced to powder and taken in wine, free very many from

fevers: the measures (which show that she was of an honestly tall stature, above five and a half feet) are applied either to the head against pains, or to women laboring in childbirth, and produce very many miracles in these cases.

^e This name was given, Valladerius says, because the doors were open not only to Cardinals but also to other Prelates.

^f He who wishes to see this preparation and the entire order of the sacred ceremony described in minute detail should read Valladerius from page 81, who explains each particular to the end of his panegyric: for it is not permitted to transcribe it here, because of the very vain writer's wordy prolixity which would justly cause weariness to the reader: he professes himself, however, to be an eyewitness of the events then performed.

CHAPTER XIX

The Discovery and Elevation of the Body after nearly Two Centuries.

[174] The discovery of the body of Saint Francesca God always declares the merits of His Saints in wondrous ways: among which, of no small importance is the discovery of sacred bodies after they have lain hidden underground for a long time; so that on that occasion the devotion of the peoples toward those whom they had long venerated as Saints might grow warm again, and, having conceived a new fervor, might obtain new benefits from heaven, making the memory of those same Saints more illustrious. Since therefore also the bones of Saint Francesca, described by Mario Gabrieli, enclosed within a dark coffin for two centuries, and at length brought to light by divine favor, inflamed the entire City with a new fire of devotion; it seemed to me that it ought to be accurately set forth in this place by what means this was accomplished: nor could I do this better than by presenting the letter of an eyewitness, namely Mario Gabrieli, to a friend, a religious man: it therefore reads thus, translated from Italian to Latin.

[175] I have finally decided to yield to your most pressing desire, by which you ask for an accurate and distinct account of the events that took place in the happy discovery of the body of Saint Francesca Romana, amid the public joy of the City of Rome. an eyewitness; Indeed another person might narrate the same events with greater eloquence: with greater fidelity, certainty, and accuracy, no one can. For whatever was done, was all done with my cooperation and in my presence. And to begin the matter from the outset, Your Paternity knows that it was commonly known in Rome that the sacred body of Saint Francesca Romana had been buried in the middle of the tribune which surrounds the high altar in the church of the Most Reverend Olivetan Fathers of Santa Maria Nova in the Campo Vaccino; as all the histories written about her life affirm: and that in that place it had been honored with the great devotion of the faithful. There had indeed been proposed to Pope Paul V of happy and glorious memory, when he solemnly enrolled her in the Album of Saints, by certain persons, whether it would please him to search for her body, under Paul V, vainly desired so that it might be placed in a conspicuous and honored location, as we know has often been done to promote the cult of other Saints: for it did not seem fitting that the sacred remains should stay enclosed in a dark sepulchre, while the soul reigns most gloriously in heaven, and the name is celebrated on earth through altars and churches by priests and other faithful. Nevertheless the Pontiff, fearing lest the body perhaps not be found in the place where it was believed to be (which he remembered had happened on other similar occasions), having been carefully and prudently hidden away against the pious, as some call them, raids of the faithful: fearing, I say, lest his frustrated expectation should turn to neglect, differing little from contempt; he took care that the aforementioned sepulchre should not be opened: the Lord reserving this happiness for our times, to the greater honor of the Saint herself.

[176] Indeed, as I more attentively consider with myself each circumstance of the matter, the Oblates of the Torre de' Specchi express their desire I cannot but admire the economy of divine providence, reaching its end with the utmost sweetness and felicity. And so as not to keep Your Paternity in suspense for long, it must first be known that by divine impulse it had long since come about that the Lady Oblates of the Torre de' Specchi, beloved and devout Daughters of this illustrious Saint, conceived an intense desire in their hearts to see the body of their blessed Foundress elevated above the ground: whence they frequently conversed with one another on the matter. And not only during the day did they have their minds fixed on the goal of this their desire; but at night also the same longing haunted them while sleeping in their dreams. In this manner the matter lingered among conversations and affections, when it happened that I came to the Torre de' Specchi to visit certain kinsfolk of mine there. But as their souls were full of those sentiments of which I have spoken, the conversation of those Ladies easily turned in that direction, and gradually inflamed me, and very effectively invited me they inform Mario: to resolve to apply my efforts to this end; especially since a certain one said that she had dreamed that I was intent on digging up the body of a certain Saint, and that by diligently searching I would happily find it.

[177] who, having undertaken the care of this matter, Having returned home I began to think more carefully with myself by what means I could more surely and secretly carry out so pious a wish. On another day I reported what had come to my mind to my aunt, Sister Cecilia Lancellotti, a prudent and circumspect woman, upon whom, as she was soon to enter the office of Chamberlain, there rested the duty of arranging the annual solemnity of Blessed Francesca, and of adorning her sepulchre with candles, flowers, and other suitable decoration. She was astonished after hearing me propose the very same difficulties which Father Fausto Latino, a priest at Santa Maria Nova, had set before her when conferring privately with her on the same matter: whose name I had not even known. We decided, however, that some beginning must be given to this work, as dexterously and secretly as possible: and with the good favor of the Mother President, Sister Maria Maddalena Anguillaria, I resolved to take upon myself the entire business; counting as little whatever expense there might be, which would be a small tribute of my devotion to the Saint in the management of this cause. he deals with the Abbot of Santa Maria Nova, I then did not long delay before dealing with the Reverend Father Abbot of Santa Maria Nova, Lord Silvio Favilla, a Neapolitan, who not only declared that it would be welcome to him if I sought the body of the holy Foundress in the name of the Mother President: but also added that in the three years during which he had been appointed to govern this monastery with the title of Abbot, he had cherished a continual desire for this work. It seemed to him, however, that nothing should be attempted without the consent of the Most Eminent Cardinals Borghese and Barberini, Cardinals Borghese and Barberini, of whom the latter was the Nephew of our Most Holy Lord, the former the Protector of the Olivetan Order. I carefully obeyed his advice in this, wishing to conform my plans in all things to the will and judgment of the aforesaid Most Eminent Cardinals. Finally, with Lord Giovanni Battista Altieri, the Vice-Regent of the Roman Pontiff, Altieri the Vice-Regent: I conferred at length on the method and manner that could be followed in this business; and, instructed with counsels useful for the present situation from him, by virtue of his singular prudence in directing any matter however difficult, I obtained permission to do whatever I judged opportune for the desired end.

[178] Having obtained this resolution, I went to the Abbot of Santa Maria Nova: by whose consent who, so that the matter might be conducted more secretly among his monks, gave the pretext that in the judgment of the Lord Vice-Regent the ground should be excavated, so that by removing the defect of the damp soil, the sacristy might be better suited and more useful for preserving sacred objects. Thus the true cause was hidden from all, and a beginning was given to the digging by a certain master craftsman, selected by me not only for his skill in his trade, but also for his piety and tenacity in keeping a secret, on the seventeenth day of March, the very Octave of Saint Francesca. Nor was the matter as straightforward as we believed: on March 17 the search for the body began; for the diggers struck upon very hard rubble from the ancient Temple of Peace, through which they had to labor with sweat until Friday, ^a when a certain resonant sound of a hollow space gave hope of finding the tomb so eagerly sought. I can scarcely express how great a joy filled my breast with that hope, as I was present from first light until late evening urging on and encouraging the workmen: which joy was even greater the following day, when I was summoned to inspect through an opening of about two palms the venerable remains lying extended on the ground: found on April 3. and having venerated them together with the Father Abbot, not without an extraordinary sense of pleasure and a sweetness never before tasted, I believed it to be my duty to make Sister Cecilia Lancellotti and the Mother President partakers of this joy: and then to inform the Lord Vice-Regent of the entire success, who received this news like a festive Alleluia on Holy Saturday. it is adored by Cardinal Borghese. Cardinal Borghese, as soon as he learned what had been done, wished also to have his own share in the veneration of the sacred relic, and accompanied by his Chamberlain and some monks, he adored the holy Relics; joy shining through the eyes of each one, with which their hearts were flooded.

[179] the discovery is reported to Cardinal Barberini, Finally it was determined by the Lord Vice-Regent that the opening should be blocked up again with bricks and sealed, until the Superiors should decide what further needed to be done. On the day after Easter the Cardinal Patron was informed, who, believing it should be attributed to the felicity and glory of his uncle Pope Urban VIII's pontificate that, while he governed the Church, the bodies of two Roman Saints had been disinterred within a few years — namely Saint Bibiana and Saint Martina — now also believed that His Beatitude would be not a little cheered by the discovery of this third treasure: to whom therefore he wished the entire matter to be reported as soon as possible, and his will to be ascertained. But as soon as so happy a matter was made known in the Palace, the Vice-Regent went down to the Torre de' Specchi, and to the Oblate Sisters, then to the Oblates of the Torre de' Specchi by the Vice-Regent: convoked in the chapter room, began with these words: I announce to you a great joy. And indeed an Angel sent down from heaven could not have brought happier news to that honorable and holy Congregation than this, concerning the discovery of the body of their holy Foundress. Wherefore all prostrate upon the ground together, with the tenderest affection of devotion and an abundance of most joyful tears, they gave thanks to the divine goodness, and sang praises to Him in the hymn customary in the Church for happy events, the Te Deum is sung: called Te Deum from its opening words, to which the Vice-Regent appended a fitting prayer in conclusion. A similar sentiment of gratitude was demonstrated by the Olivetan Fathers in their church, worthy custodians of so precious a treasure.

[180] The most welcome discovery of the holy body could not be kept secret any longer: By the counsel of the Protectors therefore it pleased the Mother President to convoke the council of the Lord Protectors, whose names are these: Bernardino Maffei, the Marquis Valerio Santacroce, and Bruto Gottifredi: in which assembly it was decreed that this joy should be communicated to the Sacred College of Cardinals, to the most serene House of Farnese as being Roman, and to the Senate of the Roman People: which, according to their will, was done by me, either by word of mouth in person, or to those absent by letters of due respect. [The matter is reported to the College of Cardinals, the House of Farnese, and the Roman Senate:] Indeed the Lord Conservators of the City not only congratulated the Religious Sisters of the

Torre de' Specchi on this most happy fortune: but also met together several times to decree magnificent gifts, solemn processions, triumphal arches, and a sumptuous mausoleum for the most festive transferal and most honorable placement of the sacred Relics: all of which the Most Holy Lord ratified and approved, and liberally added from his own resources whatever was needed for such a work.

[181] In the meanwhile, since all the things that had been planned could not be prepared so quickly; a cypress coffin, lest the deposit, most worthy of universal veneration, should be left so long without honor, a cypress coffin was fabricated, covered with crimson cloth, as they call it, and a large silver basin of the length of a human body, into which the sacred bones were to be transferred, with this ^b inscription: and a silver basin To Eternal Memory. In the year of salvation MDCXXXVIII, on the third day before the Nones of April, the body of Saint Francesca Romana was found in the church of Santa Maria Nova: with an inscription are prepared: amid the great applause of the Roman citizens, carried around the City in a marvelous triumph, Giovanni Battista Altieri, Bishop of Camerino and Vice-Regent of our Most Holy Lord the Pope, transferred it from a humble to a more splendid place, with the approval of Urban VIII, Supreme Pontiff. Sister Maria Maddalena de Anguillaria, President of the House of the Torre de' Specchi, arranged for the silver coffin to be made for their most excellent Mother, with funds spontaneously offered by the children of the same Saint Francesca: under the Protectorship of Bernardino Maffei, Valerio Santacroce, and Bruto Gottifredi of the same house.

[182] Into this coffin, or silver basin, the venerable bones were transferred on the feast day of Saint Bartholomew the Apostle, which was the twenty-fourth of August, into which the sacred bones are transferred on August 24. in the presence of the Most Eminent Cardinal Borghese, the Lord Vice-Regent, the Father Abbot of the place with some of his monks, the Lord Protectors and Confessors of the Torre de' Specchi, as well as Giovanni Battista Muzio de' Papazzurri, as a blood relative of the Saint herself; and myself with some assistants. For all of them the extreme solidity of the bones was a source of the greatest admiration, although they had lain for so long in a very damp place: where not only had the coffin entirely disintegrated into dust and disappeared; but even the nails themselves were so corroded that they crumbled completely at the touch: so that it might appear more clearly how truly the Prophet had spoken: The Lord keeps all their bones; not one of them shall be broken. Ps. 33, 21 A full six hours were spent arranging the bones in the aforesaid basin in the manner of a human body. When this was done, the basin was placed inside the cypress coffin prepared for this purpose, on the 25th, they are viewed by the Oblates, and clothed in their habit: and the next morning at the ninth hour Lord Bernardino Maffei and I hastened to come to the church of Santa Maria Nova, to receive there the Lady Oblates of the Torre de' Specchi, who in ordered procession, as suppliants are wont to do, processed to view the body of their Mother. After they had reverently and devoutly adored it, they set about clothing and suitably adorning the venerable frame of bones fitly joined together in the customary habit of the Oblates: which succeeded so happily that what had previously appeared a deformed skeleton, in its habit bore a full appearance of majesty, full of sanctity and religion.

[183] On that day, besides the Oblates of the Torre de' Specchi, no others were admitted to the spectacle than the Ladies Anna and Costanza Barberini: on the 26th and 27th the people are invited with Indulgences offered meanwhile the report spread through the City that the body of Saint Francesca Romana was standing elevated from the ground and visible, which immediately inflamed all the people of every age, condition, and sex with the desire to see with their own eyes their share of the common joy: and the Most Holy Lord further kindled their already ardent spirits by offering a plenary Indulgence from the treasures of the Church to all those who within the next two days would visit the sacred body at Santa Maria Nova. Therefore like a rushing torrent, driven by the impulse of piety, the common folk began to pour in from every quarter, the crowd rushes to the spectacle: nor could they have been kept within the bounds of modesty had not the Pontifical guard been promptly summoned from the palace to prevent the confusion and violence that must be carefully guarded against on such occasions. The Abbot with his monks continuously attended the sacred Body, and with me some of the Protectors: above all, the Vice-Regent himself was constantly present with no less readiness of spirit than fatigue of body, in orderly admitting those whose condition and dignity merited it into the chapel as spectators: for there was no person of any eminently high rank who did not consider it a duty to adore such illustrious relics with a humble genuflection.

[184] miracles abound of every kind: Lastly, it is most worthy of observation that although in these our times various bodies of male and female Saints have been discovered and carried around the City with great pomp, yet the discovery of none was honored from heaven with so many, so great, and so evident miracles as that of this holy handmaid of God. For with our own eyes we saw several persons freed from utterly incurable diseases, as will be set forth more distinctly in the Life to be published as soon as possible. Nor has this fountain of heavenly graces dried up since that time: for the devout daughters of the Saint, the Oblates of the Torre de' Specchi, received the earth that had lain nearest to the sacred bones the sepulchral earth is distributed as relics. and enclosed it in reliquaries of various kinds; they also took measures of the holy body and of the head: all of which, distributed through the City among natives and visitors, and also carried to other cities, have been the instruments of many miracles. Very many sick persons also, mixing a small quantity of the sepulchral dust into their drink, have attributed to this salutary remedy the health which they had not been able to obtain or even hope for from physicians.

[185] The services of the Altieri and Gabrieli families in this matter are considered. These are the things that I can report to Your Paternity concerning the happy discovery of that glorious body, also observing that it seems not to have happened without divine direction that, just as a certain Lorenzo Altieri contributed his labor to the first burial of Saint Francesca, as she herself had foretold, being freed from a serious illness by her merits; so now the son of another Lorenzo Altieri, then living and now (as we hope) enjoying eternal rest in heaven, presided over this most glorious affair. Likewise, that since my father was the first to press for the canonization of this Saint before Pope Paul V, to me fell the most happy lot of seeking and finding her relics. So that both families, that of the Altieri, bound to me by a close bond of kinship, and that of the Gabrieli, may justly hope that the perpetual protection of Saint Francesca will be with them, whose services on earth she has so often deigned to show were pleasing to her. It should finally be known that by the command of the Most Holy Lord, through a chirograph signed on this present year on the twenty-fourth day of August, Urban VIII allots 5,000 scudi for the construction of a monument. five thousand scudi were assigned to the President of the Torre de' Specchi, Sister Maria Maddalena Anguillaria, to be received from certain funds, as they call them, so that at the discretion of the Lord Protectors — namely the Most Illustrious Bernardino Maffei and the Marquis Valerio Santacroce — a permanent and honorable monument might be established in the church of Santa Maria Nova for so holy a body, the construction of which is now being worked upon from the excellent design of illustrious craftsmen.

^a April 2, since Easter that year fell on April 4.

^b This inscription is absent from Mario's letter, who was content to give its substance in his own words in Italian: perhaps because it contains more than was actually done. We have therefore taken it from the image prefixed to this very Life by Anguillaria, which displays an engraving of the triumphal machine, either designed or prepared for carrying the sacred body through the city; within which machine was to be placed a silver vessel, the guardian of the holy relics, inscribed with this title: although (as is added there) this solemn translation, which is implied to have taken place, was deferred to another time for just reasons.

CHAPTER XX.

Miracles Performed after the Discovery of the Holy Body.

[186] From many, a few miracles are recorded in the year 1639. The aforesaid discovery of the holy body was followed by many miracles, as has been said, and although a distinct account could not be had of the blind, lame, possessed, and otherwise sick persons who attributed their recovered health to the merits of Saint Francesca in that confusion of the innumerable populace, and only public fame remained as a witness of these; yet of the rest it will be possible to form a judgment from those which, for greater certainty and perpetual remembrance, were brought before sworn arbiters, examined by the authority of the Lord Giovanni Battista Altieri, the Vice-Regent, and recorded in a public Instrument by Pamphilio Tomasii, notary of the Most Eminent Cardinal Vicar, and signed on the twelfth day of January of the year MDCXXXIX at the instance of Lord Antonio Gerardi, a Roman citizen, specially deputed as procurator for this purpose: they are as follows.

[187] In the year MDCXXII, on the second day of November, the disease called gout seized the entire body of Sister Theodora Celsi, a Roman, an Oblate of the Torre de' Specchi; For ten years deprived of the use of her limbs whence, with the use of all her limbs cut off, she was unable even to take food except by the hands of others. The most experienced physicians and surgeons that Rome had were called in, who after various medicines at length brought it about that, with the movement of the right side somewhat recovered, she was able to move herself, partly carried on arms, partly leaning on them, to the church after a fashion, for the purpose of receiving Communion. After some time, on the very Vigil of Saint Francesca, the malady flared up again, and took away even this meager life and feeling of the right side: and again a slight improvement followed the efficacy of the medicines; but its fruit was of short duration. For about the end of one year the sick woman struck her hand against the point of a pair of scissors, from which the wound received that very night brought a spasm upon the wretched woman, which completely closed the said hand and rendered it, together with the rest of the arm, utterly immobile: so that the physicians and surgeons pronounced that the malady was placed beyond the hope of any human remedy. But now rendered entirely useless until the year MDCXXXVIII, while all freely pitied the calamity of the devout woman, she remained immobile and a burden to herself and to others, for a full decade, while in the meantime the entire matter was observed by the eyes of many.

[189] At last, when the feast day of Saint Bartholomew the Apostle returned, she is brought to the holy body, since the blessed body of Francesca had been set out for public veneration in the church of Santa Maria Nova, with her Fellow-Sisters assisting and the President of the monastery herself persuading, she was brought on a sedan chair to venerate the sacred relics. And so that the outcome of the matter might be confirmed more and more by eyewitnesses, there was present the Most Eminent Cardinal Altieri, then Vice-Regent: who, since he was well aware of Theodora's helpless and hopeless condition; ordered that her hands, destitute of all strength, should be brought to the sacred head of Francesca by the assistance of another. When this was done — O wondrous thing! and first the arm. — she was seized by a new paroxysm, and the arms were seen to be seized by a sudden trembling, and to leap up spontaneously and be raised aloft, and at the same time to be joined together in the manner of one praying; so that she conveniently signed herself with the Cross, and showed that she had thenceforth recovered the free use of arms and hands, of which she had hitherto been deprived. Meanwhile those present marveled, and congratulated both themselves and the Virgin on this remarkable and unheard-of prodigy; raising festive voices to

heaven, and celebrating with devout praises the power of God and the merits of Christ's handmaid.

[190] then also the rest of the body But since Theodora had returned home only partly healthy and vigorous, she conceived the hope of obtaining complete health at last through the merits of Francesca; and after two days had passed, she was brought again by her Fellow-Sisters to the aforementioned church to the sacred body: where, near the sacred relics, applying herself to prayer with all the fervor of her soul, she suddenly felt her limbs seized again by a trembling, and her bones freed at once from a kind of glue, as it were, by which they had long been held fast. Nor indeed was the matter devoid of benefit, nor was hope frustrated by the prayer: for immediately the woman, who had long remained utterly immobile with contracted limbs, leaping up of her own accord from the chair, stood on her feet without anyone's assistance, as she had been accustomed to need, and then falling upon her knees on the ground, devoutly gave the well-deserved thanksgivings to her most holy Mother: she receives complete health: while all meanwhile were stupefied at the unprecedented event, and vying with one another in joyfully exclaiming that Gospel saying: For we have seen marvelous things today. Restored therefore to health (so that the matter might be more fully ascertained by investigation), on her own feet, with no one lending her a hand, she left the church to go to the carriage in which she was to ride home, and with each of her limbs restored to its former health and function, from that time forward she remained free, nor did she feel even the remnants of her former malady. ^A Luke 5, 26

[191] On Giovanna, daughter of Lorenzo de' Ferrari, a Roman woman of twenty years, a certain black growth of the size of a giulio coin had formed above the hip, a tumor growing on the hip which she herself, thinking it an ulcer of the kind the Italians call cicolino, thought little of, although it was constantly growing and causing her no small discomfort; preventing her from comfortably holding a cushion for sewing. It was necessary for the malady to be shown to some physician or surgeon for inspection, which the natural modesty of the maiden delayed as long as was permitted by the most urgent prayers of her mother and the absolute command of her Confessor: and when, compelled by these, she had placed herself in their hands, they indeed used every skill of their art, and considered an incurable cancer, but at length pronounced it an inveterate cancer, which had already grown to the size of a marignano (this is a kind of dark blue fruit used by the Jews, perhaps a large plum). Since therefore no one hoped she could be cured by human remedies, and most judged that she had but a few days of life remaining, she was persuaded to prepare her soul for departure by the last Sacraments: having received these, one of her sisters thought of having recourse to Blessed Francesca, and urged her sister to ask to be anointed with the Saint's ointment. The sick woman made a vow, and at the same time applied the ointment, and immediately felt something of better hope and improvement. it is removed by Saint Francesca's ointment. Whence, with growing confidence, on a certain morning she burst forth into these words: O Saint Francesca, grant me this grace, that this piece of harmful flesh may fall off. She spoke, and the wound being uncovered for treatment, the young woman appeared perfectly healed, that putrid tumor having fallen off of its own accord. The physician, surgeon, and confessor who found her in this state, once again in full strength — she who for six continuous months had languished utterly exhausted of strength and was tending toward death — testified that the health was to be ascribed to the intercession of the Saint alone.

[192] a possessed woman is freed. Brigida, daughter of Tommaso Ferro of Rieti, possessed for twenty years by a malignant spirit, was frequently and severely tormented by it. The sacred exorcisms, applied again and again, had availed nothing, when she learned that the body of Saint Francesca was displayed for viewing: she therefore came herself also, and was immediately freed and departed. Caterina Melanzi, a Roman woman, because she had lived in places made damp by the overflowing river, a swelling of the entire body is cured had swollen in her entire body and was suffering the greatest pains: which were completely and instantly removed after the Most Excellent Lady, the Duchess Sannesi, hung certain relics of Blessed Francesca around the neck of the sick woman, who conceived great confidence in the Saint's merits.

[193] a three-year flow of blood, Elena Burgarelli, a Roman woman, having suffered a flow of blood for three entire years and brought to the very edge of death, had already lost the sight of her eyes. To her Saint Francesca appeared twice: and the first time she admonished her to make Confession, specifically of one sin which she pointed out to her: yet no better hope followed from this; but as she tended toward death more each day, and more frequently suffered mortal fainting spells, the ecclesiastical Sacraments were administered. But the second time she left her completely healed; so that the sick woman was able immediately to rise, and to proceed to the sepulchre of the Blessed One to give thanks to God and to her.

[194] Tommaso Ferro, a Venetian, had gone in the month of October to Capranica ^a for the grape harvest, pains preventing the use of sleep and food, and there the most bitter pains attacked him; which turned his entire body black, and having taken away the ability to sleep for seven days, left little ability to eat. His wife Leandra of Rieti learned of this, and coming to him said: Be of good spirit, because I have with me dust from the sepulchre of Saint Francesca, which will restore you to me in health. Nor did her faith deceive her: her husband took in a drink what was offered, and that same night slept for ten continuous hours, and rose from bed healthy the next day.

[194] Lord Stefano de Gasparis affirmed under oath that his son, spitting of blood named Pietro Ludovico Felice, a little boy of twelve months, had one night begun to spit up copious blood, bright and foaming, and that this had continued for three days with a distressing cough and the most imminent danger to his life: for besides the fact that his tender age did not permit more effective medicines, he would not even allow the smallest amount of sugar mixed with roses to be given to him. The Most Illustrious Lady Maddalena Capponi de' Nari, understanding that the father who was reporting this to her was despairing of the little boy's life, persuaded him to hope for his son's salvation through the merits of Saint Francesca, all the more because he had been born on the very feast day of the Saint, namely the ninth of March. And it was a most consoling sight to see how eagerly the infant received and kissed the relics offered to him: nor was it less wonderful to observe him resisting in every way and with great wailing, lest a jasper most richly set in silver and a pendant should be hung around his neck, which he cast off with such vehemence on several occasions that this alone could have sufficed to reopen the vein and provoke the bloody spitting; yet this ceased entirely, as soon as the relics were placed upon him.

[195] Mauritius Perretti, a Jew by nation and religion, was invited by certain neophytes a Jew is converted at the sight of the Body. to come as a companion to Santa Maria Nova to see the body of Blessed Francesca. But he, thinking he was being mocked, refused to come, although various miracles were being narrated to him; and preferred to go to the feast which they call ^b the Feast of Booths, for the sake of some hoped-for profit. But when he encountered the same neophytes again in the Piazza dei Mattei, he was at last persuaded by them and followed them, ^c hiding his Jewish cap under his cloak. Marvelous to relate! At the sight of the holy Relics he was so inwardly changed that, having left the church, he told his companions that he wished to become a Christian, and to be led to the house of the Catechumens. The directors of that house, thinking that his intentions were not sincere, said: How is it that you should want to be a Christian? To whom he said seriously: Indeed I do. And toward evening he went into the ^d Ghetto to bring away from there the small child, his one-year-old son, whom he had, and with him went to the Catechumens; and having been baptized, he attributed his abandoned obstinacy and newly embraced faith to the merits of Saint Francesca.

[196] Sister Maria Girolama Avila, a Religious in the monastery which is in Rome under the name of Saint Catherine of Siena, was confined to bed intense pains in the knee and shin with the most intense pains in her knee and shin, so that she could not be moved except with the very bedclothes themselves, whenever it was necessary to turn her from one side to the other. Because of these pains she cried out day and night, the ability to sleep being taken from her, and the remedies availing nothing; at last it occurred to her mind to implore the help of Saint Francesca, to whom she was very devoted, so that she might be freed from such torments. To that end, on the feast of All Saints, ^e and around the third hour of the night, she anointed herself with the ointment of the same Saint: they are healed by the aforesaid ointment: and shortly afterward, having closed her eyes in sleep, she slept through the entire remaining night: and when morning came she found one of her hips flowing with sweat, and herself free from all pain. Rising therefore from bed she began to walk on her feet and to cry out: A miracle, a miracle. The nuns ran to the voice of the one crying out, and were amazed to see her appear suddenly healed, whom they had left the evening before in such a miserable state; and they gave thanks equally to God and to Blessed Francesca.

[197] likewise fever and rupture are healed by the touch of relics. Giovanni Matteo Busso, a Roman, one of the Pontifical light cavalry, was confined to bed by a very serious fever, and had already been given up and despaired of by the physicians, who could find no further remedy, either for the fever or for the rupture that was causing the fever — a rupture so extreme that the intestines protruded through the seat. His sister learned of her brother's wretched state, and coming to visit him brought with her some of the Relics of Saint Francesca. When he received them with great devotion of soul, immediately at the first touch of them he received an immense relief throughout his whole body, and began to breathe again; having also recovered the faculty of speech which he had lost: and shortly afterward, appearing much improved, he fully recovered within the space of one day, freed from every ailment whatsoever.

[198] at Torre Alfina the same ointment cures When this Life was already at press, there were brought from Torre Alfina in the diocese of Orvieto the following graces obtained through the invocation of Saint Francesca. Lord Bernardino Eusebio, a priest and Rector of the Hospital in the said place, suffering from a loathsome and violent dysentery, dysentery, asked Lord Michelangelo Solimani, the Curate of the church of Santa Maria, for some of the ointment of Saint Francesca, and on the third day of his illness, when the frequency of the troublesome evacuations was greatest, he swallowed it by mouth, and was instantly freed, in the year MDCXXXIX ^f on the eighth of December. A few days later Lady Ursula, serious fever, daughter of Ascanio Federici and wife of Francesco Sebastiani, experienced the power of the same ointment: for being bedridden from a serious fever of some months, and afflicted with enormous pains in her knees, feet, and arms, so that she could not be moved or turned on her side except in the bedclothes, when she had confessed her sins to the aforesaid Curate, and was anointed by him with the said oil at the twenty-fourth hour ^g of the day, the next morning she rose from bed and went without discomfort to the Sacrifice of the Mass and wherever else seemed fitting. intolerable torment, Lady Maria, wife of Sanzio Mariotti, in the month of January of the year MDCXL, was healed in a similar manner after Confession and anointing by the same Curate, and was freed from intolerable torments of the knees, feet, and right arm.

[199] ^h Nor are the graces which Sanzio Mariotti himself received any less, fever and throat pain, at about the thirty-fifth year of his age: for first, in the month of May of the year MDCXL, from

the enormous pains which he was suffering throughout his whole body, together with a most acute fever and a complete inability to move; then from a throat pain, which he feared would become quinsy, in the month of July of the following year, he was freed by the aforesaid anointing. In the same year MDCXL, also in the month of April, danger from the afterbirth, Lady Bernardina, wife of Sebastiano Fabrizi, giving birth to a daughter during a fever which she was enduring, and suffering so grievously from the afterbirth, which she had not been able to expel, that she could remain in no position, and was believed certain to die; she was freed from the fever and every other discomfort through the use of the aforesaid ointment; as also in the month of May of the same year Lady Laodamia, a widow of fifty-five years, deafness, so deaf that she could not hear the bells of the said church, although they were large, recovered the faculty of hearing after she had received the Sacraments of Penance and the Eucharist and applied the said ointment. fever with swelling of the head, A similar benefit, after Confession and anointing performed by the aforesaid Curate, was obtained by Lady Giustina, of equal age to the preceding, wife of Giovanni Battista Buttioli, who was suffering from a fever, with a pain in one ear and a swelling of the entire head; so that there was fear that it was the disease which they call boatico. likewise of the arm: The same Lady sent to Orvieto a small portion of the same ointment to help Girolamo, a child of about two years, son of Bernardino Chianari, whose right arm had remained impeded and badly swollen from smallpox; which was miraculously healed.

[200] contraction of the fingers On the twenty-fifth day of July of the year MDCXLI, while Egidio di Agostino was mourning in the church his son killed by lightning the preceding day, his fingers were drawn back and so constricted that he could not move them in the least. He was therefore led to the dwelling of Lord Michelangelo, the Curate already named, who began to anoint him with the ointment: and in the same order in which the fingers were anointed, they were also straightened, and Egidio himself was plainly freed in the sight of all. Finally, in the same town, several persons who used the same ointment testify that they were freed from colic pains and other diseases, and attribute their recovered health to the merits of Saint Francesca. and many other diseases. All of which was transmitted to Rome in authentic form, and signed with the seal of the Most Eminent Cardinal Crescenzi, Bishop of Orvieto, under whose diocese Torre Alfina lies. And these are the things which can be had from the processes and public records concerning the Life, miracles, and body of Saint Francesca, so that the devout persons who with such great affection insisted that this history be printed may be able to admire and imitate her heroic virtues, and to praise God who is wonderful in His Saints.

[201] In the year 1648, by the munificence of Pope Innocent X Finally, since the venerable corpse was again to be placed in a more splendid location; the place which is commonly called the Confessio, before the principal altar of the church of Blessed Maria Nova, was magnificently adorned with precious and multicolored marbles, the pavement underlaid with a marvelous kind of ornaments, and a most noble mausoleum for the holy Matron, with four columns of precious stone arranged to frame the tomb, was erected in the form of a theater, where Pope Innocent X, the Roman Pontiff, for his most distinguished fellow-citizen, as she well deserved, set up a case most magnificently crafted of bronze overlaid with gold: to which was added a likeness of the same Blessed Francesca, which presents for contemplation her image from life in gilded bronze, in the manner of one triumphant and rising again from the tomb. the body is placed in the new coffin and mausoleum. And there in the year MDCXLVIII he wished the sacred body to be enclosed, ^i yet privately and with private veneration lest, while the Roman people strove to pay their devout respects to her, if it had to be done with public ceremony and pomp, the City, moved by the impulse of devotion, should suffer tumult. Moreover, the image of this conspicuous mausoleum which covers the body of Francesca, rendered in engravings, Mario Gabrieli, a Roman, a man of equal piety and nobility, took care to have exhibited as a perpetual tribute and memorial of his devout soul toward that most holy Matron, and here, Reader, to be set before your eyes for contemplation.

[202] These last words our friend Paolo Aringhi, a Roman, a Priest of the Congregation of the Oratory, added in the second volume of Roma Sotterranea, in book 4, chapter 3, of which the reader will find the aforesaid image: so that there is no need for that magnificent work, which we ourselves beheld with our own eyes in the year MDCLXI, to be described in more lengthy words. It suffices here to note one thing: what is attributed to Pope Innocent himself by Aringhi is ascribed at least in part to his sister by the inscription on the bronze coffin we mentioned, a copy of which was sent to us by the Reverend Lord Cherubino, Master of Novices at the monastery of Santa Maria Nova, and it reads as follows: To Saint Francesca Romana, Agatha Pamphili, full sister of Innocent X, a nun under the institute of the same Saint, dedicated this monument of pious devotion in the year of our Lord MDCXLVIII.

^A This miracle was also written to us from Rome by Father Lorenzo Coler, Procurator of our Society for the German Provinces there: who added that Father Silvestro Pietrasanta had been an eyewitness of it.

^a It is distant from the City of Rome by 15 miles toward the East, between Tivoli and Palestrina in the so-called Campagna Romana.

^b We inquired from Rome, what that might be? The answer was that it is the feast of Tabernacles, which also the diminutive name from casa indicates.

^c That is, the yellow one, which in Rome and certain other places the Jews are compelled to wear, so as to be distinguished by this sign from Christians.

^d It is a place in the City in which the Jews live shut in and separated from other citizens.

^e This would be about the eighth hour of the evening for us: because the Romans then begin the night at a quarter past our fifth hour.

^f The omission of one number in the Italian text, through the carelessness of the printers, makes it doubtful whether the eighth day of the month, or rather the year 38, is indicated: from what follows, however, we gather that rather the number 9 is wanting in the year, and we have supplied it by conjecture.

^g That is, after the middle of the fifth hour in the evening by our reckoning.

^h By the name of Pietro Paolo, created Cardinal in the year 1611, Bishop in the year 1621, and in the year 1644, when Ferdinando Ughelli first published his volume of Italia Sacra, still living.

^i These words, being deficient in Aringhi, we have added to complete the sense as best we could.

REPORT

of three Auditors of the Roman Rota before Our Most Holy Lord Pope Paul V, in which the Acts and proofs of the processes are weighed, and a judgment is interposed concerning the canonization to be carried out according to the prescription of the sacred Rites of the Roman Church; on the petition and humble supplication of the Illustrious Roman People and the Congregation of Oblates of the Torre de' Specchi founded by Blessed Francesca.

Francesca Romana, widow, Foundress of the Oblates of the Torre de' Specchi in Rome (Saint)

BY THE AUDITORS OF THE ROTA.

Section I. Introduction to the cause: synopsis of the first two parts.

Most Blessed Father.

[1] A cause long since begun When in previous years the illustrious Roman People had presented humble prayers to Pope Clement VIII of happy memory, the predecessor of Your Holiness, that he would deign to bring to the happy conclusion which they desired the cause of canonization of the pious memory of the noble woman Francesca Romana, begun by Pope Eugenius IV and continued by Pope Nicholas V, but interrupted by the injury of time; the same Clement, according to custom, committed the matter by special rescript to three senior Auditors of the Rota — Serafino Olivario Razalio, Clement VIII orders it to be resumed Girolamo Pamphili, and Giovanni Garzia Mellino — to take up the same cause in the state and terms in which it was found and as if repeating it from the beginning, to examine the processes and all the acts and proofs, and to interpose their judgment on whether the canonization sought could be celebrated by three Auditors of the Rota: according to the prescription of the sacred Canons and the received custom of the holy Roman Church. These Auditors, then, obeying the commands of His Holiness, as was fitting, held assemblies among themselves, to which they always wished Francesco Penia, also an Auditor of the Rota, to be present, and they examined the ancient processes and the proofs contained in them, and finally concluded that the excellence, holiness of life, and miracles wrought by God through the intercession of this servant of God had been so proved that, if it had pleased His Holiness, her consecration or canonization could rightly have been proceeded to.

[2] of whom two were created Cardinals, But when by the same Clement VIII, Serafino Olivario and Girolamo Pamphili had been raised to the dignity of Cardinal on account of their distinguished merits, and Giovanni Garzia Mellino alone remained in the case, at the request of the same illustrious Roman People, it pleased the same Clement to subrogate the same Francesco Penia and Orazio Lancellotto, the most humble servants of Your Holiness, in the place of those Auditors created Cardinals, a third is sent as legate to Spain so that together with the aforesaid Mellino we might both continue what had been begun and complete what had not been finished by those men. But when afterward Giovanni Garzia Mellino was absent, having been designated by Your Holiness as Apostolic Nuncio in the Kingdom of Spain; they leave the matter to the other two: we two, who alone remained in the case, repeating the same matters and putting them in order, and persisting in what had already been decided and established, supplied certain things that seemed to be lacking. For neither had the report of the proceedings or decisions been perfectly drawn up, nor had certain matters been settled which remained to be more maturely considered.

[3] to whom another third is added. Finally, so that, just as from the beginning three Auditors had been involved in the entire case, the same number might be involved in the remaining course and conclusion, it pleased Your Holiness to add by a special rescript Giovanni Battista Pamphili, an Auditor of the Rota. But since everything had already been arranged and settled, his first task was to carefully study and consider the process itself, lest we should proceed to making our report to Your Holiness before the entire state of the case was as fully known and understood by this Auditor as by us.

[4] The cause is proposed in three parts, And so that we might set forth this quite ancient matter, though memorable and worthy of report, more easily and clearly, it seemed best above all, proceeding distinctly and in order, as the gravity of the matter and the quality of the subject required, to divide the entire cause into three principal parts: in the first of which we decided to treat of the processes, in the second of the weight of the proofs contained in them concerning the sanctity and excellence of life of the servant of God, and in the third of the miracles wrought through her intercession ... From all of which it will at length be clear that everything is so disposed, prepared, and proved that, if it shall please Your Holiness, with a summary of the life and virtues of the Saint. you may enroll this servant of God and your fellow citizen, a most brilliant star of sanctity first of the City and then of the whole world, in the number of the Saints, and propose her to be venerated and honored by the universal Church. Moreover, so that the truth of this judgment and report may be had more openly and clearly, following the custom of our forefathers, beginning from the start of her birth, we have decided to propose to Your Holiness briefly and clearly the life and principal actions of this woman of pious memory.

[5] There followed therefore a Summary of her life: which, because it is contained entirely and in nearly the same words, though somewhat more condensed, in the bull,

we prefer to refer the reader to that, if anyone should happen to require an epitome after so lengthy a history of the Life. As regards the processes, therefore, which is the first part of this report, 1. The informative process, four different ones were made at different times in this cause. The first was in the year MCCCCXL, the year in which the blessed servant of God departed this life, by Sanzio, Bishop of Bova, and Brother Ludovico of the Carthusian Order, Prior of the monastery of Santa Croce in Gerusalemme in the City: whom Andrea, Bishop of Osimo, the general Vicar of Pope Eugenius IV, then in the City and its district, in spiritual matters, had deputed to receive witnesses concerning the life and miracles of the blessed servant of God. Regarding this process, we had little labor to undertake: for although it, as the foundation of the future state of the cause, gave the beginning to the other processes; yet we judged that no account should be taken of it, as being invalid: because it does not have the necessary solemnities; since it is an informative process for the purpose of inquiry, which, why it is not adduced in the cause according to the old and approved practice of the Apostolic See, precedes the commission of the cause and is made without the juridical examination of witnesses.

[6] Secondly, because the witnesses did not depose under oath, which had not even been demanded of them: for it was only said that they had deposed and testified the aforesaid things in the judgment of their conscience, for the sole purpose of telling the truth, with all human favor set aside ... Thirdly, because the witnesses were not examined individually and separately one from another and in secret: but several were placed together before the judges; and being questioned on the article read to them in the common tongue, they responded together; and the Notary by a single writing received the attestations of several witnesses, contrary to the form prescribed by Law ... We said, however, that this process could serve as a support for the truth, although it sheds light on the others. and as it were cast a light ahead for the others subsequently and legitimately compiled, and indicate the radiant sanctity of the blessed servant of God throughout the whole City: since, upon hearing of her death, no one impelling or artfully contriving it, a great concourse of persons of both sexes was made to honor her funeral and piously venerate her sepulchre: for which reason the Vicar of the City then rightly judged that an informative inquiry should be taken concerning her sanctity and the working of miracles in general, according to the prescription of the sacred rites of the Roman Church.

[7] The second process was made in the year MCCCCXLIII: 2, in the year 1443, in which 38 sworn witnesses were legitimately heard. at which time a certain Giovanni de Buccea, as Procurator and Syndic of the Religious Brothers and Convent of the monastery of Santa Maria Nova of the City, of the Order of Monte Oliveto, appeared before Cardinal Domenico of Fermo, as subdelegate of the Cardinal de Albertis, to whom the cause had been committed, and exhibited seventy articles, upon which he requested witnesses to be examined in order to obtain the truth, both concerning events during the life and after the death of Blessed Francesca de Pontiani ... The aforesaid articles so produced were received by Giovanni Saffan, Notary. Then the same procurator produced thirty-eight witnesses to be examined on the aforesaid articles: of whom the male witnesses swore in the hands of the aforesaid Cardinal of Fermo through the acts of a certain Adriano, Notary: but the female witnesses swore in the hands of Leonardo Nicolai de' Buccamazzi, Notary, who examined all the witnesses ... And although we rarely made use of this process in this cause, since everything contained in it was more orderly and more copiously articulated and proved in the third process; yet since the occasion of using it could present itself, it seemed right to treat of its validity and to respond to the individual difficulties by which it might seem open to challenge ...

[8] 3, in the year 1451, more orderly, in which 232 witnesses. The third process was ordered in the year MCCCCLI, namely the fourth year of Pope Nicholas V, and the eleventh year since the death of the blessed servant of God. The judge-commissioners, deputed to continue the business of this canonization begun in the time of Pope Eugenius IV and to make another process, were the Bishops of Spoleto and Mondoñedo ... before whom Master Michele de Prado, syndic and procurator of the monastery of Santa Maria Nova of the City, produced before the aforesaid Commissioners the positions and articles upon which he requested that witnesses produced by his party should be examined ... He produced before the same judges forty-four male witnesses and eighty-eight female witnesses: all of whom, both male and female, before the aforesaid judges or in their hands, touching the holy scriptures, swore upon the holy Gospels of God to tell the truth. This examination was begun on the fifth day of April of the year MCCCCLI, and was arranged in this order in this process: first the article is set forth and immediately the testimonies of the witnesses who testified on that article follow: and the same order is observed for all articles.

[9] In this process, moreover, both the sanctity of life and the working of miracles, a summary of this entire process, which were to be proved for the purpose of canonization, were distinctly arranged. For I: forty-seven articles are set forth concerning the actions of the blessed servant of God indicating her sanctity, in which there is individually articulated and proved by the witnesses produced whatever she did in life from which her sanctity might shine forth. II: thirty-seven articles are set forth containing the miracles wrought through the intercession of the blessed woman while she lived among men; in which thirty-seven miracles are articulated, and witnesses depose concerning them. III: there follow seventy-eight articles, in which are articulated the same number of miracles performed after the happy passing of the blessed Mother, counting, however, thirteen additional articles which the same procurator exhibited, producing moreover seventeen witnesses, who similarly, like the earlier ones, took the oath legally to tell the truth. IV: there is contained a repetition of the articles previously exhibited before Cardinal Domenico of Santa Maria in Via Lata, commonly called the Cardinal of Fermo, a subdelegate judge of the Cardinal de Albertis, which were treated in the second process. V: lastly, there are contained the attestations of two Notaries, Enrico and Daniele, who were present at the oaths and examinations of the witnesses contained in the said process, and at the same time affixed their signatures, and the seals of the aforesaid Judge-Commissioners were inserted and attached to the same process with cords of red color: which seals, although they are not found attached today, nevertheless the holes into which the cords were inserted, from which the seals hung, are still visible. Moreover that the aforesaid Enrico and Daniele were legal and public notaries created by Apostolic and Imperial authority is testified by Giovanni de' Mazanchelli, Auditor of the Chamber: and by these the said process was published and authenticated on the nineteenth day of April of the year MCCCCLIII.

[10] After mature discussion, however, we determined that faith should be given to this process, and its approbation. and that it is in probative form, and that the witnesses were duly and properly examined: because all the necessary solemnities concur ... and although some objections against it were considered by us, yet we judged that they were not relevant, 4. A recent one is formed nor in any way an obstacle ...

[11] The fourth process was recently made by us in the year just past. For when it had been judged that it was necessary to examine some witnesses to prove the continuation of the fame of sanctity and the working of miracles of the blessed servant of God, from the time of her death and of the ancient processes made to the present day; it was ordered chiefly for this purpose: to prove the continuation of the fame. as to its validity we did not doubt: because we, who were present and examined the witnesses ourselves, applied all diligence that everything might be done legitimately; with this precaution especially observed, that since the cause was sacred, this judgment should be exercised in a sacred place, namely in the convent of Blessed Mary above the Minerva.

[12] After establishing the credibility of the processes and after it was determined that the witnesses had been duly and properly examined, it remains, The examination of these proofs following the series proposed at the beginning, to see the weight of the proofs contained in the said processes, with respect to the two things required for canonization, namely the excellence or sanctity of life of this blessed woman, and the working of miracles. In this part, the individual points of the summary adduced in the introduction are treated and examined through fourteen articles: which there is no point repeating here: just as it would not increase the prolixity of this work to describe the proofs of these: since everything can be read more orderly in the preceding Life, which is entirely drawn from these processes. here omitted It is therefore sufficient to note here generally that nearly each point is proved by witnesses who swore that they knew it either by sight or by hearing when the third process was being formed, with the page numbers indicated on which each item is contained: what it is like, sometimes the names of the witnesses are also expressed, and throughout the aim is that it be plain to all that the matters are so proved that faith can and ought to be given to them in such a judgment. There are also added passages from the Holy Fathers and Doctors, who either treated of such virtues, defining their perfections and degrees, or taught that excellence of perfection lies in the particular actions of the kind which Blessed Francesca is proved to have practiced. Sometimes also examples of Saints are interspersed, whose sanctity was declared from such works and proved to the Church and the faithful. Finally the entire part concludes with these words. And from all these things we have judged it to have been sufficiently proved, and how it is concluded. both because she led an immaculate life free from all impurity, and because she exercised herself in every virtue, and because she chastised her body, and cultivated the devotion of the spirit and the piety of her affections: and finally because she accumulated a firm and constant faith with good works, and faithfully and piously retained and preserved it fortified.

Section II. Synopsis of the third part and certain miracles as a specimen of many others duly proved.

[13] Division of Part 3. This part comprises seven articles, the last of which we shall give in the following section; from the penultimate we excerpt here certain more notable ones by way of specimen: the first the reader will find in any more recent reports published on a similar occasion; the remaining intermediate ones we have judged can add no new knowledge beyond what is had from the preceding Life, except perhaps the number and names of witnesses, which we consider of no great importance: the titles of the articles themselves are these.

Article I. Concerning miracles in general.

II. Concerning the miracles of the blessed servant of God during her life.

III. Concerning the time of the death of the blessed handmaid of God Francesca.

IV. Concerning the manner of her death.

V. Concerning her honorable burial.

VI. Concerning the miracles of the blessed handmaid of God after her happy dormition.

VII. Concerning the continuation of the fame of sanctity and working of miracles of the blessed handmaid of God Francesca.

[14] Consequently we treated of the miracles which almighty God deigned to work through the merits of His handmaid after her happy dormition in the Lord. The sweet fragrance of the dead body From many we reviewed a certain few which seemed to us the most notable: and so that, as far as possible, the order of time might be observed in reviewing them, we wished to begin from that with which God adorned His servant who had recently departed this life, namely the most sweet odor proceeding from her body ... which we pronounced to have been sufficiently proved

and to contain a remarkable miracle: it is proved to have been miraculous because from the corpses of the dead, especially those recently deceased, foul odors rather than sweet fragrances are wont to proceed. But God, to manifest the sanctity of His servants, is accustomed to honor them with such sweet odors: for they are not obscure indications of sanctity: and therefore in the Lives of Saints, both Martyrs and Confessors, frequent examples are found of similar odors, which Catholics have attributed to a miracle ...

[15] A carpenter crushed by a falling beam In the second place it pleased us to report what occurred in the person of Pietro Paolo de Molaria, a carpenter; who, while he was raising a large beam on high in a building which was being constructed in the house of the Congregation of the spiritual daughters of Blessed Francesca, the beam fell upon him, and he was so crushed by it that he was insensible and appeared dead. Commended, however, to the handmaid of God Francesca by one of her Fellow-Sisters, he suddenly recovered his strength and speech and was freed. Thus depose Iacobella, who commended him, and Paolo Collesone, who was present, and deposes that he with others was gathering him up as dead, removing the beam with great labor, and that this miracle was received with the greatest admiration by the neighbors. And Pietro Paolo himself deposes that he was insensible, escapes unharmed not without a miracle. and firmly believes that he was freed miraculously by the prayers and merits of Blessed Francesca: because the beam which had fallen upon him should have killed not only him but even ten men, in the judgment of the bystanders. The mother also, who ran to her son's peril, says that he escaped miraculously by the merits of Blessed Francesca: because otherwise it was impossible. We judged this fact to have been sufficiently proved and that the safety of this Paolo must be ascribed to a miracle: because such accidents and crushings from heavy objects falling from above do not usually occur without injury and shattering of those crushed; who, even if they can naturally survive, do not regain their strength and health without an interval of time.

[16] Giacomo de' Clarelli was gravely ill from the plague and the physicians despaired of his recovery: One stricken by plague recovers his sister Gentilesca commended him to Blessed Francesca, vowing to visit her sepulchre and offer a wax image, and he immediately began to improve and was healed: as depose Vannotia, his wife, who firmly believes he was miraculously healed by the merits and prayers of Blessed Francesca: because he was already abandoned by the physicians and placed in the article of death, and was suddenly healed after the vow. And Iacobella de' Claromontis says that when Giacomo was placed in the article of death, she was called at the second hour of the night, because his parents believed that at that hour the sick man would die: and she, seeing him in danger of death, as the physicians also judged, told Gentilesca that she should commend him to Blessed Francesca: as soon as a vow is made for him. and in the morning she heard it publicly said by Gentilesca that on that same night, at the very hour when he was commended to Blessed Francesca, he immediately began to improve, and was completely healed within two days. And Agnes says the article is true: because she saw and was present at everything, and heard from the physicians that Giacomo was going to die: and that, after he was commended to Blessed Francesca, she heard it publicly said that he had been freed by her prayers and merits. And Anastasia also says the article is true: because she saw Giacomo placed in danger of death from the plague, and was present when Gentilesca with devotion commended him to Blessed Francesca for the recovery of his health, and he immediately began to improve, and was healed, as she believes, miraculously by the merits of Blessed Francesca. Likewise Giacomo himself, in whose person the miracle occurred, examined under oath, affirmed that he believed he had been healed miraculously by the merits of the servant of God Francesca, on account of the great devotion which he had toward her, for which reason he had her image painted in his chamber. We judged this fact to be sufficiently proved and to be ascribed to a miracle, both from the nature of the disease in view of the matters weighed above, and from the manner of the health that followed, which was instantaneous ... but the other safeguards of solid health acquired afterward by the natural course did not nullify the miracle.

[17] Angelotia was similarly sick from the plague, and on account of the incision of the disease she incurred a most bitter pain, Desperate from the plague and had already lost the use of one side, and was continually shaking her head, so that all who looked upon her wept from compassion: she vowed that if she were freed from that illness she would enter the Congregation of the daughters of Blessed Francesca, and commended herself to her, and after making the vow it seemed to her that she heard Blessed Francesca saying: Daughter, you will not die. And she immediately began to improve, and was successively healed: as depose Angelotia herself and several other witnesses: of whom some say that she was in such a state that the Priest wished to give her Extreme Unction, and she said it was not necessary, because she was not to die of that illness. she understands that she will not die. And in particular the Rector of the church of Sant'Andrea de' Funari, who had been called to give Extreme Unction because she was placed in the article of death, deposes that Angelotia said to him: It is not necessary, because I will not die of this illness: for Blessed Francesca appeared to me and told me that I must not die: and the following day he saw her free, and spoke with her to the admiration of the faithful; and he believes it was miraculous by the merits of Blessed Francesca: because otherwise it was impossible according to the course of nature. We found this narrated fact proved by five competent witnesses, and pronounced that it had not occurred without a miracle: because, given the gravity of the disease, it was not possible by the usual order of nature for the sick woman to be healed in so brief an interval of time ...

[18] With the cloth of Blessed Francesca applied Angelotia, daughter of Antonio dello Cieco, one of the fellow-sisters of Blessed Francesca, having suffered for several days and continuing to suffer the most intense fevers, a stroke fell upon her tongue and arm, and she was immediately made mute: and when she had been given up by the physicians, who affirmed that she would die the following night, Iacobella, one of the Fellow-Sisters, commended her to Blessed Francesca, and taking the book in which that Blessed One had been accustomed to say the Office and placing it upon her chest, she immediately recovered her speech: and afterward, placing it upon her head, she was completely freed without relapse. Thus depose Angelotia herself, Giovanna, wife of Antonio dello Cieco, Girolama, and Iacobella, who were present: and it is confirmed by several other witnesses, of whom the first, Brother Bartolomeo, Prior of the monastery of Santa Sabina in the City, says the article is true, the sick woman is healed because he was present, and saw Angelotia herself placed in extremis, as is articulated, and was present when the physician said that Extreme Unction should be given to her, asserting that there was no hope of life in her: and immediately the witness himself heard from Angelotia these words: I firmly believe that Blessed Francesca is a Saint, as is said. And not knowing about the placement of the book, he was amazed at the sudden recovery, and heard it said by Iacobella and the other fellow-sisters that they had placed with devotion the book of Blessed Francesca, to whom they had commended her in their prayers; and that he was amazed at the miracle, praising God.

[19] And Rentia, widow of the late Girolamo the apothecary, deposes that she saw Angelotia suffering this illness, and was present when the physician said and judged at the hour of Vespers that she would die the following night: and therefore she, seeing that she had lost the power of speech and that no hope of life remained in her, returned home: and indeed the next morning, believing that she had died, she learned from those of the household who came to meet her that Angelotia had recovered and was speaking perfectly. deprived of speech and near death She herself, praising God, entered the chamber of the sick woman, in which she found her free from the said illness, and heard her speaking perfectly in the presence of several others: and amazed at the sudden recovery, she heard from the fellow-sisters that after she had been commended to Blessed Francesca she began to speak and to improve. And similarly the Rector of the parish church of Sant'Andrea de' Funari deposes that he saw her placed in the article of death, and administered Extreme Unction to her, and heard from Master Simone, a most expert physician, that she could not be healed of the said illness except miraculously: and on the same day in the evening he saw her freed, and heard from the fellow-sisters how the matter had occurred. This was also confirmed by Palotia di Antonio Cecci, who says she saw Angelotia sick, as is articulated, and abandoned by the physicians: and afterward on the same day she saw and heard her speaking and improved, and heard from those of the household that after she had been commended to Blessed Francesca she began to recover, as is articulated. We also judged this fact both legitimately proved and to be ascribed to a true miracle.

[20] Other recent miracles also, The miracles reported thus far were taken and selected from the ancient processes, of which abundant mention was made in the first part of this report: but since recent ones were not lacking either, it was necessary to make mention of them also. For just as from the time of the death of this handmaid of God to the present day, the fame of sanctity, handed down, has always commended her laudably; so the working of miracles has made that same fame more illustrious and strengthened it. Although, however, more could have been proved in the last process, yet because the purpose of the inquiry did not require it, omitting the others, we judged that one which seemed more illustrious should be brought into these Acts and reviewed in this place.

[21] among which the conversion of an obstinate Turk, There was a certain Bely, a Turk by nation, very obstinate in his sect: who, when twenty years before he was practicing piracy in the galleys of the Turks, was captured by Christians and brought to this city, and by many men of great authority, even the Purple Fathers, was often induced and asked to become a Christian. But when he with hardened heart and rebellious spirit had often repulsed all pious admonitions: at last in the year MDCIII, putting on a heart of flesh, through the intercession of the servant of God Francesca, he came to know Christ through the mercy of God. Bely was serving at the same time the Marquis Malaspina, Prefect of the galleys of our Most Holy Lord. The noble Matron Caterina Malaspina, the Marquis's sister, was accustomed to send him often to the house of the Oblates of the Torre de' Specchi with certain small gifts, and reluctantly persuaded as is the custom, to be offered to some Oblates of the said monastery and especially to Sister Massimilla Accaromboni. Taking occasion from this, when some of the said Oblates learned of what sect he was, they frequently tried to persuade him to turn from the darkness of the Mohammedan sect to the light of the Gospel; offering to pray to God and Blessed Francesca for his conversion: that he at least commend himself to Saint Francesca: which he, rejecting it with an obstinate spirit and persisting in his hardness of heart, always refused to do. Finally, through many