Vitalis the Sicilian

ON ST. VITALIS THE SICILIAN, ABBOT OF THE ORDER OF ST. BASIL, AT ARMENTO AND RAPOLLA IN ITALY.

YEAR 994.

Vitalis the Sicilian, Abbot of the Order of St. Basil, at Armento and Rapolla in Italy (S.)

[1] That St. Vitalis departed this mortal life on this day is shown by his Acts, which, carefully written in Greek by an author who was almost contemporary, and afterwards translated into Latin in the year 1194 and distributed into Lessons, used to be recited at Matins in the Ecclesiastical Office in the Church of Armento in Lucania, or Basilicata, Whence the Life published here? a province of the Kingdom of Naples, where his body is said to be still preserved. Some relics are also in the Cathedral Church of the city of Tricarico, in whose diocese the town of Armento is situated. Our copy was transcribed in the year 1565 by Lord Luca Muscato of Armento and sent to us at Naples by Antonio Beatillo, a priest of our Society. Octavius Caietanus also published the same Life from two manuscripts of Armento in his second volume of Lives of Sicilian Saints, but because he thought the style was rough, he polished it with his own phraseology. But the style of the first author displeased us less, and we therefore retained it.

[2] The same Caietanus in his Sicilian Martyrology for this March 9 has the following: At Castronuovo, St. Vitalis, Abbot of the Order of St. Basil. Name in the calendars Ferrarius has the same in his General Catalogue, and had treated of the same saint on the preceding day from the records of the monastery of Carbone with these words: At Armento in Lucania, St. Vitalis, hermit. The following Prayer used to be recited for him: Be present, we beseech you, Lord, Almighty God, to the prayers of your suppliant people, and may we be helped by the prayers of Blessed Vitalis, your Confessor, to obtain your mercy; that also through his intercession with you, the fruit of our devotion may increase. Through our Lord, etc.

[3] The feast of the Translation of St. Vitalis is celebrated on April 28, as the same Caietanus and Ferrarius teach from the records of the town of Armento. Translation on April 18. The latter adds in his Notes that St. Vitalis also presided over the monastery of Carbone, ten miles distant from the said Armento. Of this leadership, however, there is no mention in the Acts, nor in Paul Emilius Santorio's History of the monastery of Carbone. A disciple and nephew of St. Vitalis was Elias, who had come to him from Sicily; to whom, as he lay dying, he indicated that after thirty years his body was to be translated, Elias, nephew of St. Vitalis. which Elias then performed when duly admonished, having meanwhile erected a monastery in the territory of the Turrenses and gathered many brothers. Some of these things are read below in the Acts. Caietanus also inscribed this man together with St. Vitalis in the Sicilian Martyrology with the title of Blessed.

LIFE, by a Greek author who was almost contemporary,

from ancient Latin manuscripts.

Vitalis the Sicilian, Abbot of the Order of St. Basil, at Armento and Rapolla in Italy (S.)

BHL Number: 8697

FROM MANUSCRIPTS.

CHAPTER I.

The Education of St. Vitalis: Monastic Life in Sicily, Calabria, and Lucania.

[1] Since you are accustomed to the various and diverse flowers of fertile fields, most learned Bishop Robert, I do not cease to marvel that you are delighted by the uncultivated and tasteless vegetables of my little garden. For passing over the distinguished Doctors, you compel my unskillfulness with urgent command to transfer the life, conduct, and acts of the most holy Confessor and eminent hermit Vitalis, Prologue of the translator. and by what arrangement his glorious body was brought to Armento by certain persons, from the dark forest of the Greeks into Latin, so that it may shine in our time. My spirit burns, I say, to carry out what you command; but I fear lest, while I am eager to satisfy your request, my unlearned expression may rather exasperate than soothe the hearers. Although, however, Venerable Bishop, I am not unaware that I am entirely insufficient and less than fit to bear the burden of so great a task, yet raising my hope to him who teaches man knowledge and makes the tongues of infants

eloquent — as effectively as willingly, I shall undertake to explain what your Paternity urges.

[2] The most blessed Father Vitalis, therefore, a Sicilian by nation, was born in the city called Castronuovo. His parents were distinguished by birth, St. Vitalis, cultivated by studies, splendid in substance, devout in faith, good co-workers, always walking in the path of God's commandments. His father was named Sergius, and his mother was called Chrysonica. By them, while still a boy, he was given over to his first teachers, to be instructed in sacred and divine letters. And indeed he did not study for a very long time, but in a short while gathered much fruit of learning. Soon, desiring from his tender years to serve Christ, having left his homeland and abandoned his parents, he fled to the venerable Father Philip Largirius, He becomes a monk: a truly holy man and conqueror of malignant spirits, and asked to be made a monk. Having devoutly received the sacred and angelic habit from him, he remained for five years, conforming himself to his pious ways and monastic disciplines, always serving the Abbot and Brothers with full obedience in the monastery assigned to him, and never ceasing from holy meditation on the fruit of the divine words. All marveled at his humility and were amazed at the patience that he exercised in his good works. Meanwhile he bound himself by a vow to go to Rome for the sake of prayer and to visit the most holy basilicas of the Princes of the Apostles, Peter and Paul. He sets out for Rome: For this purpose he had some of his fellow brothers as companions, with whom, by the will, assent, and permission or knowledge of the Abbot, he proceeded to carry out his desire.

[3] When therefore they were on their journey, they came to Terracina, in the region of Campania; but since the devil, the enemy of the human race, who envied his happy works, was not ashamed to prepare snares so as to be able to revoke so pious and holy a purpose, it happened while he was there He heals a serpent's bite with the sign of the Cross: that the aforesaid man of God was savagely bitten by a serpent, so that he burned greatly from the venomous bite and was severely pressed by the anguish of pain. The brothers who were with him, dumbfounded, turned their eyes toward his death. O great and wondrous mercy of the Savior! As soon as the place where the serpent had wounded him was fortified by the same Father with the sign of the Cross, the pain departed, the anguish ceased, and the one who had prepared death perished, while the one for whom it was prepared remained safe. And those who accompanied him, seeing that he had remained thus unharmed, having suffered nothing, rejoicing rather and exulting in the Lord, began to give thanks with glory to God, who works wonders for his Saints, magnifying also the Saint and admiring him in every way. Then, pursuing the journey they had begun, they completed it as it pleased the Lord.

[4] After they had most devoutly venerated the churches and tombs of the Princes of the Apostles and the other Saints resting there, He lives in Calabria, they returned to Calabria, where the servant of God, stealing away secretly from his companions, departed; and near the city of San Severino he lived for two years in certain hot springs, where, seen by no one, intent only on fasts and prayers, he offered his prayers to the Lord with tears. Then, moved from there, he crossed over to Sicily, Then in Sicily, and coming there, he dwelt near Mount Gibello, opposite the monastery of the holy Father Philip Largirius, in which he had formerly been made a monk. And hiding there, he tamed his body, exposed to cold and heat, nourishing himself on herbs and water for twelve years. Then, returning to Calabria, Again in Calabria, having traversed the wildernesses, mountains, and caves, he came to the borders of the city of Cassano on the mountain called Liporachi. While he was living on this mountain, he encountered Abbot Anthony — not that ancient and first hermit, but another young man of modern times, not very different in his ways from the first. After they recognized each other and reverently exchanged mutual forgiveness, St. Vitalis deigned to visit his cell. This Anthony was flourishing in good works from his tender age, He is intimate with Blessed Anthony the hermit, always leading a chaste and angelic life through the wildernesses and mountains. When they had lived together for many days, and Blessed Anthony had greatly resisted the attacks of the devil, the man of great virtue, addressing him with salutary admonitions, spoke thus: See to it, he said, Brother Anthony, that on account of the persecutions and snares of the devil you do not incur the fall of transgression, or receive the anguish of tribulation in your heart; for he is a tempter of the foolish and cunning toward the simple. For he tries to overthrow and cast down; he is fierce and fugitive, bold and haughty, a destroyer and deformed. But the multiform serpent prevails nothing against us, He strengthens him in virtue: because we are by no means ignorant of his wiles. His seductive power has been taken from him, and he does not stand; because he is trampled upon by the Saints through the power of God and our Savior Jesus Christ. Let us therefore not be crushed or become faint-hearted, because we break the schemes of the deceitful dragon according to God's good pleasure, when we keep ourselves; and like a bird we shall be delivered from snares and from the traps of the five senses — namely sight, smell, hearing, etc. — by which he easily seizes and conceals those who love carnal things and pursue worldly things. Even so he hopes to seize and trample us according to his thoughts and imaginings. Saying these and similar things, and many other things, Blessed Vitalis admonished Anthony and confirmed him in the work of God.

[5] After this, both having prayed and said farewell to each other, St. Vitalis departed and, wandering about, remained in impassable and uninhabitable places, which are now called Petra Roseti. He moves to Petra Roseti, There many robberies and many murders were committed; and dwelling there, through the intervening merits of his prayers, he utterly uprooted all the thieves from that place, and made what was inaccessible accessible to all. Then, having first built a house in the name of our greatest Father and rule-giver Basil, he revealed a holy and salutary water, which was a wondrous medicine for the sick and a marvelous cure for the ailing. From the neighboring places, therefore, men ran, women hastened, and from whatever infirmity they were held, through the intercession of this holy Father, they returned healthy and vigorous. And so it came about that where the assembly of the wicked had been, thanksgivings were rendered to the Lord. Indeed, at that same time there was a more abundant than usual flooding of rains. And an excess of rains is averted by his prayers, Then, entreated by the inhabitants of that land, with hands raised and eyes lifted to heaven, he poured himself entirely into prayer, and with tears arising, he prayed to the Lord. When the prayer was made, the merciful and compassionate Lord, who does the will of those who fear him, immediately answered his prayers, and, moved to pity by the excessive suffering of the people, turned the surrounding rains into a good fruitfulness of the earth, and commanded all to glorify and praise God, the most generous giver, who does not cease to work miracles and prodigies through his servants. Setting out from there toward the mountain called Raparus, opposite the stronghold of St. Quiricus, he directed his steps He traverses various places and, making a journey of some days toward it, traversed hard and rugged places until he arrived at the Grotto of St. Angelo at Drapono. There, truly, afflicting himself and enduring evil things and imposing upon himself every kind of misery, he afflicted his holy body by every kind of discipline. Nor did he remain there for a short time; departing again, he ascended a certain lofty mountain of St. Julian, where, spending the night exposed to the elements — now to cold, now to heat — he macerated his flesh unceasingly.

[6] After this, descending from the mountain, he betook himself to a certain monastery of St. Elias, which is called Missanelli, He remains for some time in the monastery of St. Elias at Missanelli. whose manner of life he showed himself an imitator of. In this pure and holy and chaste monastery, persevering in community life, adorned with all gentleness, immense humility, unfading obedience, much sobriety and abstinence, he prayed to God without ceasing, and his angelic face shed tears. He always had in his mouth and heart, for the complete victory over the adversary, the meditation of divine words; he also had an unremitting care and perseverance to honor all, to admonish all without pretense. He confirmed the anxious and the simple; he drew the gluttonous and the slothful to penance and uprightness. From those who love only themselves and are desirous of vain glory and seek the desires of the flesh, as from fire and a serpent, he kept his name far away. He kept vigil assiduously in much supplication, deceiving the cunning and multiform serpent, and bearing in himself the unbroken heel of the first parent and of those who were certain to fall. So conducting himself, much and long afflicted, the servant of God — wonderful to many and to all — confirmed the unchangeable state of his mind, and also, following the daily preaching with which he continually abounded, he did not permit himself to be praised by anyone.

CHAPTER II.

Life lived in a cave. Conversation with St. Luke the Hermit. Various persons instructed, and sinners aided.

[7] For he was chiefly intent upon this, and because he despised the glory of this world with its pleasures, lest he should ever be seized by human praise, he moved secretly from there and approached certain valleys between two mountains — Turris and Armento. He hides in the valleys of the mountains of Turris and Armento: Finding a cave in that place, he dwelt there for long periods, given over to fasts and prayers, and the servant of God endured many apparitions of demons unmoved. I shall speak of wondrous things, but full of faith: wild animals, led by the Lord, would come, and having laid aside all their ferocity, would lick the sacred feet of this man, nor did they depart from there until they had received the grace of his blessing. And not only this, but also a multitude of birds would hasten to the cave, He deals familiarly with wild animals and birds: so that they might receive a portion of the blessing of so great a Father. He himself would serve them with his own hand the common foods that he was accustomed to eat; and having given them his blessing, as if he were speaking to human nature, he would say: Go now, that others may come. Certain monks, coming by chance to the mountain and burning excessively from the heat of the sun (for it was then the time of harvest), encountered this holy man near the cave, as it pleased God. They immediately fell at his feet and begged him to give them a drink of water. Since therefore that place lacked water, he pointed out to them with his finger a doe that happened to be grazing in the same place; which, at the command, direction, and power of the holy Father, which he had in God, stood still with wonderful tameness until the aforesaid monks seized her and milked her, and drank to their fill. And so, giving thanks to Almighty God and glorifying the holy man, they went on the way they had begun. Immediately the servant of God, as if moved by compassion, and as a merciful Father moved to pity, placing his knees on the ground as was his custom, raising his eyes — both spiritual and bodily — with tears, he prayed to the Lord to graciously bestow upon that place an unfailing water for the use of passersby. John 16:24, Luke 17:6 And God, who is ready to hear, who said: Ask and you shall receive, and: If you have faith like a grain of mustard seed, He brings forth a spring by his prayers: you shall move mountains by your word — heard his prayer, and immediately the Savior opened a spring of water near the torrent, which to this day is called the Lake of St. Vitalis. In this lake, indeed (which is wonderful to say), throughout all the time He spends the night in the water up to his chin: that he spent there in contrition of spirit and mortification of the flesh, he would most steadfastly spend the night immersed up to his chin.

[8] When therefore the distinguished fame of his recognized holiness was spoken of everywhere, it happened that a most celebrated report reached the great monastery called Armento. In that monastery there was held as Superior and Rector a certain blessed and holy man, greatly acceptable and dear to God, whose name was Luke. After he had heard, He receives St. Luke who visits him, with fame flying everywhere, of the good works and the hard life of that man, he fell into great admiration, and thinking within himself that such great grace was his, he soon took the road that led to the Saint, saying within himself: I myself will go and see if the things they say about him are true. And Blessed Luke, riding joyfully upon a white mare, as he had planned, arrived at the man of God by God's will. Then, having first exchanged greetings, with the customary inclination of the head and bending of the knee, they paid mutual reverence to one another. Then, sitting down at the entrance of the cave, they brought forth sacred and useful discourses, speaking with one another through the Holy Spirit. Already indeed the man of God, Luke, had proved by experience of his works what he had learned of him by the report of fame. Then, as the appointed hour drew near, Blessed Vitalis commanded his disciple, saying: Go, and in honor of the coming Brother, prepare for us some boiled wheat with a little bread. The swift attendant hastened to carry out the words of him who commanded; and when the hour arrived, He has food set before them, the aforesaid Fathers prayed together according to their regular custom. Then, with the wheat placed on the table by the disciple and the food brought together, the compassionate Blessed Vitalis said to his disciple: Do you wish to acquire the blessing of the Fathers, Brother Elias, now that so great a man has come to us? Go and bring some onions from the garden to the middle of the table — for St. Vitalis was accustomed to eat these with barley bread. When the onions were immediately brought, he cut one of them into four parts and set it before them. When that guest Luke saw this, he said: Spare me, Father, spare me, and put this goat-food far from me, for it brings death to the one who eats it. But St. Vitalis fearlessly, as was his custom, began to eat. When Blessed Luke saw him doing this, When he tastes the onion, he falls down as if dead, thereupon he too took some with fear, and tasting it with his mouth and sending it down to his throat, he immediately fell to the ground as if dead. Then Blessed Vitalis arose and prayed with these words: Lord Jesus Christ, who have established all things for the salvation of your servants and permit those who believe in you to be tested so that they may advance to a greater degree of good works, hear me, unworthy as I am, and show this your servant healthy and unharmed. While Blessed Vitalis prayed thus and made the sign of the Cross over him, He heals him with the sign of the Cross: immediately the one who had been lying down arose and, falling at his feet, said: Pardon me, holy man of God; for now I have known and seen great things in you, and I do not doubt that what I had learned from the report of many is supported by the strength of truth. Going forth from here, I shall be one of those who proclaim your name, revealing your magnificent virtues to all. Then St. Vitalis raised him up, and praying together, he dismissed him to go in peace, glorifying the Lord who works wonders in his Saints.

[9] I wish now, dearest Brothers, to relate various and unheard-of miracles He does not burden those confessing their sins with heavy penances: which the merciful and compassionate Lord deigned to work wonderfully through this most blessed man Vitalis; for this will be very necessary for those who take upon themselves the burden of others to carry, and who wish to impose a heavier satisfaction on those confessing their sins to them and repenting with their whole heart. For to this most holy man many flocked from all sides and humbly confessed to him the sins they had committed. He, seeing with pious consideration the weakness of human nature, applied a salutary remedy to each one's disease according to what he knew each could bear; and lest they succumb under the weight, he moderated what was heavy with a lighter threshing. He absolved the powerless, he lightened the burdened, taking care lest, on account of heavy and unsustainable burdens, since the minds of many men are diverse, they be lost in the depths of ignorance and be dragged away by the demon of despair. And when they accepted the exhortations of so great a Father and acquiesced in his admonitions, turning from evil, they confirmed themselves in the good of penance and, confirmed, returned to their homes with joy. Two most holy Fathers from the neighboring regulars, therefore — Leontius of Petra and Hilary of Galaso — hearing such things, were not a little amazed at how Blessed Vitalis granted such great remission to those who were in more serious sins. And he teaches by example that this is to be done: Considering him as if he were an ignorant man, they directed their way to him, wishing to ask by what reason he thus absolved those who confessed their sins to him. At length they arrived at the cave where the Saint was staying, and after mutual greetings were exchanged, Vitalis, the man full of God, understood the reason for their journey. He rejoiced, and as a grace of blessing and gladness, he prepared a table for them for dinner, and boiled some of the food he was accustomed to eat, and set it before them. But they, unable to endure the steam and smell coming from it, immediately withdrew from the table. When Blessed Vitalis saw this, he said to them: Just as you could not bear the smell of this food, so too men cannot sustain the laws of heavy penance that are imposed, and he set before them very many examples on this same subject. Admiring the spiritual wisdom of this most holy man, they went away by the road by which they had come, rendering praise and glory to Almighty God.

[10] In those days there was a certain man, fearing the Lord, named Basil, who held the government in the city of Bari and had authority over the towns adjacent to it. This man, full of divine grace, was held by an excessive desire to hear venerable and just men, so that he might be taught words of salvation from them; and traversing that whole region, he was nowhere able to find what he sought. Then a certain person came to him and reported the holy and honorable life of SS. Hilary and Leontius, who were staying in the territory of the Turrenses, whom he had seen with his own eyes and heard with his own ears. He immediately ordered letters of petition and prayer to be written and had them respectfully sent to those Saints. When they received the letters of that Catapan with eagerness of mind, He is brought to the Prince of Bari, they gave thanks to God, who directs the paths of his servants aright. And it was then brought about by divine providence that the blessed and holy Vitalis should come to their mind and be recalled to their memory. Therefore, immediately coming to the cave where he was persisting in the service of God, they asked him to make the journey with them to the God-loving Catapan. He consented, not wishing to refuse the prayers of such great Brothers. When therefore the Catapan saw these three venerable and holy men, he received them most courteously, promising and asserting that he would do whatever they commanded. For on the following day after they arrived, St. Hilary, summoned by the same Catapan, entered his chambers. But when the Catapan wished to confess his sins to him and receive from him a time of penance, St. Hilary was unwilling to presume anything alone, but called St. Leontius, wishing him to be present at all these conversations. But he, having entered, by no means approved of this, After a humble excuse, but judged that these matters should be referred to the presence of our venerable Father Vitalis. When the Catapan was greatly distressed at these words of the said Fathers, St. Vitalis was summoned, and after he entered and understood the reason for his summons, he immediately addressed the Catapan, saying: No, my son, you should not seek from me — unworthy and everywhere ignorant as I am — those things that it is not proper for you to receive from me. You have with you holy Fathers vested with the sacred priesthood; for I know only a few letters and then dared to accept the priesthood. Therefore, what your mind, burning with the love of God, requests, receive not from me but rather from them. To him the other said: From you, Father, from you I wish to receive this; for I know who you are, and your venerable life is proclaimed both by them and by many others. He instructs him: Seeing therefore the great earnestness of Blessed Vitalis, most devoutly overcome by the Catapan's wish, he began in the love of God to pour out upon him the grace of his blessing, and fulfilled according to his desire all that he had asked,

[11] After this, the aforesaid Saint, sitting with him and with many others under a certain canopy, began to preach words of salvation. On that very day, spring was smiling most pleasantly upon the fair weather, but suddenly it turned to the opposite condition, and with the sky overcast with clouds, thunders burst forth, lightnings flashed, and rains with hailstones were poured out more harshly than usual. In a great storm and slaughter And from this, not only in the city but also in that entire region, it happened that an immense multitude of men and animals perished. Nor did the hail cease until its height rose to the knees of the horses. But although a huge slaughter of men and animals was wrought everywhere, nevertheless through the power of Almighty God and the prayer of our holy Father Vitalis, the Catapan suffered no loss in this matter and endured nothing of the sort. He remains unharmed with the others: For he lost no man, lost no animal; and — which I cannot say without wonder — to the canopy under which the Saint was staying, the hail did not approach, nor did the rain draw near. When the Catapan had observed these signs and miracles, he placed before the servant of God no small gifts, and kneeling before him, he asked and said: Accept, I beseech you, Father, accept silver and gold and whatever is pleasing to your holiness; for unhesitatingly I know and have recognized with the faith of my own eyes that you are a servant of the true God, who deigns always to be present at your petitions. But St. Vitalis was unwilling to accept gold or silver from him, He accepts only a few of the offered gifts. but took with him some icons and carried away vessels that were suitable only for the use of the church. After he had taught and instructed him with salutary admonitions and sacred exhortations, he returned to the cave from which he had come, together with the aforementioned Fathers, rejoicing and exulting in the Lord.

CHAPTER III.

A monastery built. Various miracles.

[12] This most blessed Father Vitalis, therefore, remaining in the above-noted cave on the mountain, found a certain dwelling that had formerly been the church of St. Adrian and his wife St. Natalia. He builds a monastery: Having rebuilt it and gathered brothers together, he made there a venerable monastery for the glorification and unending praise of Almighty God. There he performed many miracles and worked innumerable healings; He heals the sick: for through the intercession of his prayer, many injured, many blind, and many demoniacs were cured. And not only this, but very many also came from afar, desiring to confess their sins to the holy Father. He teaches those who come: And he, as a faithful steward and physician, received those who came to him with kindness, admonishing them and saying: Rest, Brothers, from your wickedness, cease from your iniquities, and strive to do good; for I will pray to God for you, that your confession of past sins may be made pure. Hearing this, all ran to him diligently, and having left their evil way, they gave thanks to the Most High; and admiring the holy man and greatly aided by him, they hastened to return to their homes with joy.

[13] A certain woman asked her godmother for bread as a loan, and the godmother answered with a terrible oath: By God Jesus Christ, I have no bread in the house, just as you do not see a serpent on my neck. For it is a custom of women to mix the terrible name of God with lying words. But when the hour came in which that wretched woman wished to eat, she entered to fetch bread, A woman divinely punished for perjury, with a serpent fastened to her neck and immediately a serpent sprang from the basket and hung itself upon the neck of the lying woman and coiled around it. This serpent the woman carried constantly at her side from the eighth day before the Ides of March until the seventh day before the Ides of May, spending much on physicians and visiting innumerable Saints. But when nothing availed, she began utterly to despair of her health. But certain inhabitants of the land said to her: O daughter, may our counsel please you; let us go to the feet and to the cell of our Father Vitalis. For just as the merciful and compassionate God has shown mercy to very many through him, so he will show mercy also to you through his most holy prayers, if you go to him without delay. Hearing this, that wretched woman set out on her journey and ran to the triumphant Martyrs Adrian and Natalia, and other women with her. But when they came to the place, the servant of God happened not to be there. Then sighs rose up, groaning did not cease, and on account of excessive sadness all were dissolved in tears. They all dozed off; finally all slept outside in the courtyards beyond the church, for it was already late in the evening. For our holy Father used to go at each evening hour to the lake and there, immersed up to his neck, would persevere the whole night, When she comes to the monastery with others, inflicting hardship on his body and, according to the Apostle, subjecting the flesh to the spirit. On account of which he received from God the grace of working miracles and healing all; and he pledges pardon to sinners, drives out demons, cleanses lepers, gives sight to the blind, and according to the Gospel heals all diseases. Hence very often an Angel of the Lord appeared in the lake in the figure of an old man, communicating him with the Sacrament of the Lord's Body and Blood. He has them brought to his cell, Then St. Vitalis, leaving the lake, entered the monastery to perform the customary Morning Lauds. Having compassion, when he saw the women lying outside in the courtyards, he said to the monks: Why did you not bring them inside to the cells? They answered: Far be it from us, Father, your servants, not to obey your holy precept to the end. For we have heard from your truthful mouth that disobedience gives birth to death. Then he called one of the monks, named Stilus, and said: Lead them to my cell; light a fire, lest they die from the horror of the cold. And while he, as a spiritual Father, kept vigil with the Brothers for the Morning Hymns, the warmed women fell asleep. And one of them, finding the girdle of the Saint, placed it upon the head of the most unhappy woman. O great and stupendous miracle! And freed by the touch of his girdle The serpent, sensing the girdle of the Saint, immediately sprang away and cast itself from her neck to the ground, the woman being unaware of what had happened to her because of the sweetness of sleep. And so St. Vitalis, returning from the oratory and finding the serpent lying on the ground, understood that the long-tormented woman had been freed from the scourge, and giving thanks, he glorified Almighty God. But when the women awoke and beheld so great a miracle, they immediately fell at the feet of the Saint, and beating their breasts with both hands, they said: O most holy Father, have mercy on us; beseech the Lord for us wretches, that through the intercession of your merits we may receive the pardon of our offenses and obtain eternal life. And he, according to the grace given to him by God, admonishing and exhorting them, He admonishes them: began to say to the woman: O daughter, I wish to speak to you according to the Gospel word: Behold, you have been made well; sin no more, lest something worse befall you. John 8:11 For all who speak falsely using the terrible name of Christ will not escape his wrath. Admonishing them with these and many other things according to the Scriptures, he dismissed them to go in peace.

[14] When a multitude of plundering barbarians rushed in, Calabria happened to be captured. Then certain of them, greedy for plunder, went and occupied the venerable monastery of St. Vitalis. When the Saracens invade the monastery When the monks fled, the most holy man alone remained. The blessed man was seized by the Saracens, who threatened many hard and harsh things against him. But when they asked about the property and animals of the monastery, they were transformed into the faces of demons, and they found nothing of all these things with him; for he always wore simple and poor clothing together with the Brothers. For the servants of God did not aim at the profit of four-footed beasts, did not insist on the gain of other beasts of burden, did not devote themselves to other business of acquiring money, so that the supply of their needs would be filled from the profits for obtaining a livelihood by seeking the goods of another region; they did not plant vineyards, One of them wishing to kill him, they did not hunger for possessions of various kinds of trees, they did not desire soft garments, nor did they spend effort on other worldly cares; indeed, they did not think about tomorrow, nor did they have treasure. When therefore they found nothing of what they had coveted, they decreed that he should be beheaded. When the barbarian raised his sword high to behead the Saint, suddenly a mist, like smoke, enveloped the Saracen himself, and a terrible and fiery flame of lightning struck him; also the whirling of a tornado and dense darkness shadowed and covered his face. He, having cast the sword far from his hand, fell upon the ground without a word. He raises the one fallen to the ground with the sign of the Cross: When St. Vitalis saw the miracle wrought by God, having compassion on his soul — for such was his nature as a lover of souls — he had mercy on him, and signing the barbarian with the sign of the holy and life-giving Cross, he made him rise, saying: In the name of our Lord Jesus Christ, rise healed and go to your companions. What then? The barbarian immediately arose, and coming to himself, fell on his face and began to grovel at the feet of this holy Father, asking and beseeching him to mercifully pardon and forgive what he had unjustly presumed against him. But the barbarians who were his companions, standing at the spectacle, were seized with violent amazement; because where the sign had been made over the guards, they saw a flame of fire standing and touching the sky.

The Saint therefore went with him to them, and all came to meet him with great trembling and fear, adored his feet, and implored him to grant them pardon and to deign to pray for them, so that they might return unharmed to their companions. Then St. Vitalis, admonishing them, commanded and said: Cease henceforth from the shedding of Christian blood, He warns their companions and do not take captive their dwellings; for Almighty God will not permit you to do this — namely, to destroy them — but he wills that, like well-educated and learned people, they should leave their evil ways and be converted and live in his holy precepts; for he does not wish the death of the sinner, but that he should be converted and live in him according to knowledge and repentance. For it was for this that the Son of God inclined the heavens and descended to earth, and though he was true God, by the immense goodness of his greatness he became true man — all of which things you are utterly ignorant of, being unwilling to know his sacred and saving foreordination. For he will come from heaven, to which he ascended, to destroy all pride, and those who are exalted and who blaspheme his holy name. And threatens them, He will surely soon bring low and reduce to nothing the arrogance and audacity of your nation; he will plunge you yourselves, wretched and miserable, into the abyss, and with the arm of his power, being the holy and mighty Lord, exalted and unconquerable, he will not cease to scatter you. As once he plunged your Prince with all his cavalry into the Red Sea — that Tyrant, namely, and hard-hearted Pharaoh — similarly the wrath of God will suddenly come upon you, unless you withdraw from the Christian people. By these words, therefore, the barbarians were exceedingly terrified and awaited the vengeance of the divine fire. For they were kneeling at the feet of the Saint, Appearing in the semblance of an Angel, promising him that they would never again attack the Christian nations; but they were not even able to gaze upon his person, which then appeared to them in the semblance of an Angel. And so Blessed Vitalis dismissed them to go in peace.

[15] The fame of this most holy Father, spread far and wide, sent a certain man from the city of Cassano — to whom nature had denied offspring — to the aforesaid Oratory of St. Adrian. He immediately prostrated himself humbly at the feet of St. Vitalis He instills in another a better life: and strove to lay out the burden of his offenses and the enormity of his life. And the compassionate Father, a lover of immense piety, began his discourse to him: O brother, do not be ignorant of yourself in all these things, for we have a benign God and Father who loves goodness, who takes upon himself the sins of the world and always, like a merciful and compassionate one, washes them away, if we walk in his ways — namely, turning from evil and doing good, and worshiping him by many other modes of penance according to holy Scripture. And he showed forth the precepts of God that exist before the law, and in the law, and in grace; opening also the threats and punishments that are in those very precepts. When he had preached such things to him as he sat with him, he was pleased to inquire from where he had come. After this, he deigned to lead him to his cell and set before him a table of abundant food; but while the man was filled more by the sweetness of his words than by the abundance of food, he revealed and reported to the same Father his barrenness and sterility, And promises him offspring. believing that through his prayers, which are heard, he could obtain what he desired. When that true Pastor heard this, he answered him with a joyful face and gentle voice: O brother, let us not rest, nor ever abandon the most high God, for he is powerful to give you fruit even in old age — as he gave the Prophet Samuel to Hannah, the great Isaac to Sarah, and John the Baptist to the priest Zechariah; for God has done the will of those who fear him. Preaching therefore such things, Blessed Vitalis raised his hands and eyes to heaven and prayed to God, and then, having given his blessing, he dismissed him in peace, and said: O son, according to your faith let it be done to you. And he, having said farewell, returned home. Then, with divine mercy working and through the interceding merits of the most blessed Confessor, the Lord granted him a daughter, to the glory and praise of his own mercy and of his minister Vitalis. In the course of time, the parents brought her to the Saint, who, having made a blessing over the daughter and the parents, prayed, saying: May he who made the world himself bestow grace upon you; return with joy.

CHAPTER IV.

A monastery built at Rapolla. The death of St. Vitalis.

[16] After these and other miracles wrought by Blessed Vitalis in that place, because of the harassment of the peoples and the savagery of the pagans, he withdrew from there with his disciple and nephew Elias, He moves to the territory of the Turrenses, who had come to him from Sicily some time before, and going away, he dwelt in the territory of the city of the Turrenses, where, staying for no small time, he built a certain church, and God deigned to display many miracles through him there. Setting out again from there, he came and dwelt by a river in the territory of the city of Rapolla, Then of the territory of Rapolla: where, having found a wooded place, devoted to fasts and always intent upon prayers, he established his dwelling. By day indeed, as was his custom, he ranged over the mountains uncovered, and by night he immersed himself in a pool up to his neck. Where he founds a monastery: What then? The monks discovered where he was staying, and following after him, they found him in the aforesaid place, and there, having established a monastery, they remained with him in good and perfect obedience until the end of his life.

[17] Having gathered together all the Brothers from that same place, taking up the words of Blessed Paul, he spoke thus: Foreseeing his death, he exhorts his followers; I do not wish you to be ignorant, most beloved sons, my longed-for heart and my beloved members, that the time of my dissolution has come. I have fought the good fight, I have finished the course, I have kept the Faith through the grace of God and our Savior Jesus Christ; but what shall befall me henceforth I do not know. It is known to God, whom I have loved, whom I have desired, whom I have cherished, whom I have irrevocably followed in a good confession, whom we ourselves confess in the presence of many witnesses. Do not refuse your obligations, keep the sacred institution, preserve incorruptibly the rules of life and the confirmation of monastic discipline. Do not dissolve the community; abstain from earthly possessions; do not reject the traditions and precepts of the holy Fathers — namely, of Basil and others. Do not become desirous of many gains, nor lovers of your own flesh, nor lovers of the world or the things that are in the world; not murmurers or contentious, not talkative or detractors or envious. Do not cling to the persons of those who jest, but rather insist upon fasts, abstinences, tears, mortifications, genuflections, readings, psalmody, prayers, petitions, ministries, and quiet meditations, unfeigned charity, humility, meekness, chastity, and every good manner of life — striving in words, works, and thoughts, so that you may be well pleasing to our King and Spouse, God, that we may be worthy to enter safely and without repulse into the inviolable and secret nuptials of the kingdom of heaven with our groomsman Paul, who says: For I have espoused you to one husband, to present you as a chaste virgin to Christ, with whom we are crucified to the world and the world to us. 2 Cor. 11:2 For if we die together with Christ, we shall also live together and reign together with him forever and ever, with all the Saints who have been pleasing to him from eternity.

[18] He appoints a successor: Preaching and commanding these and many other things, this proven great champion appointed in his place a leader for them — a certain spiritual and holy man, one who did not stray from the monastic life, who had knowledge of divine things and of the Scriptures, and who knew how to diligently guide those who desire to go to God, differing not far from the ways and acts of the Saint. To this man, therefore, although he resisted, he handed over that sacred flock of rational sheep, to be pastured and led together according to due subjection, as one who was to render an account for them on the day of judgment. Then St. Vitalis began to instruct this leader with these words: Brother, take care for yourself, He delivers it to him with admonition: take care also for the whole flock that you have received to be pastured from Christ, the Prince of Shepherds, that you may pasture it in holiness and justice, proving what is pleasing and acceptable to the Lord. For it is fitting that a Superior be regular, a steward, a preacher, gentle, friendly, approachable, one who flees the vices of the gluttonous and the lascivious — stripped, pure, without stain; not haughty, not proud, not a flatterer; constant, forgetful of injuries, not wandering, not thinking about many things, as Solomon says. He should also not be desirous of gold or silver, because the root of all evils is cupidity; not one who seeks restitution, because no one serving God entangles himself in secular affairs, so as to please him to whom he has proved himself; not a respecter of persons, not irascible; but quiet, a lover of God and of the poor and of his Brothers, discreet and a builder of good works for those who wish to draw near to him, and honoring nothing more than God; not a drunkard, not a striker, not simoniacal, not covetous — by which idolatry is indicated — not a keeper of hatred, not a contradictor, not one who thinks of and gives to his own relatives and kin, not a lover of the world, not seeking only his own things, but the things of many. Be not furious, not bold and wrathful, but gentle and moderate, and do not refuse to hear anyone who offends. Be not lazy, nor consenting to lazy persons who wish to subvert the sacred Canons. Not always indulgently and easily condescending, because if the blind lead the blind, both fall into a pit. It is not fitting for you to be a sweet listener to worldly discussions, nor should you delight in precious garments; nor is it proper to show excessive honor to the person of any powerful man, beyond what pertains to the brotherhood, nor should you withdraw from the observance of the sacred laws and precepts even to the shedding of blood. For you must lay down your life: For the good Shepherd, says the Lord, lays down his life for his sheep. John 11:21 You should not stay outside the monastery for a long time, because all your meditation and thought ought to revolve around the needs of the monastery. You ought also to love the Brothers as Lambs of Christ, cherishing them and governing them as your own members. You shall not separate one from another, but you shall care for them as a father does his sons, visiting the needs of each one. For to you pertains the care and health of souls and bodies, with love and good will. Do not permit anyone to have private property, but as the Apostles and Angels of God, let them lead a common life, and let all things be common to all. For on account of each one's private possession of things arise contentions, divisions, and incitements to all evils. And whatever matters arise to be done, both spiritual and bodily, not according to one's own judgment and will,

but let them be done with the knowledge and counsel of the elders and of those who are worthy of reverence. And do not permit meat to be eaten in the monastery. Nor is it fitting for the Superior to have the care of every income and outgo of the affairs of the monastery; rather, let his sole thought be the care of souls and the oversight of what occupies those whom he has appointed for various duties. Let him direct the weightier matters, for Jethro said to Moses in Exodus: Hear my words and counsels, and the Lord will be with you. Be yourself to the people in those things that pertain to God, that you may report to him what is said, and may show them the ceremonies and the manner of worship, and the way in which they ought to walk, and the work they should do. Exod. 18:19 ff. But select from all the people capable men who fear God, in whom there is truth and who hate avarice; and appoint from them tribunes and centurions and commanders of fifty and of ten, who may judge the people at all times. Whatever is more important, let it be referred to you; and let them judge only lesser matters, and let the burden be lighter for you, being shared among others. If you do this, you will fulfill the commandment of God and be able to sustain all the precepts, as Moses did. You therefore, if you do this, will appear pleasing before God. For you must be one who assents and sustains, urging on the sacred flock — that is, the divine and spiritual sheep. And when you wish them to do something, begin first yourself, so that those who see you doing humble things may be taught.

[19] Saying and preaching these and many other things to the newly appointed Abbot, and again confirming the Brothers, he commanded them always to remain in the monastery Having exhorted the Brothers and with all meekness and devotion to submit themselves to their Superior. And having said farewell to them, rejoicing and exulting and glorifying God, he stretched out his venerable feet and, joining his most holy hands together, he delivered his blessed and holy soul into the hands of the holy Angels and fell asleep in the Lord, on the seventh day before the Ides of March, on Friday, at the first hour of the night. He dies piously. He was buried by the Brothers in the same monastery at Rapolla, to the praise and glory of our Lord Jesus Christ, to whom be honor and power through infinite ages of ages, Amen.

CHAPTER V.

The threefold translation of the body of St. Vitalis — to Guardia, to Turris, and to Armento. Various revelations and miracles.

[20] Concerning the life, lamentation, and death of our most holy Father Vitalis, we have written according to the brevity of my talent, in a humble style. It remains, with the Lord's help, to write how his glorious body was brought from the aforesaid monastery to Armento. When the servant of God saw that the dissolution of his body was imminent, and had foreknown this through a divine revelation made through an Angel, Forewarned of his death by an Angel; he immediately ordered his nephew Elias to be summoned — a truly prudent and discreet man, not too far removed from his holiness and good works. Then he addressed him with these words and said: My son, behold, I have grown old, and according to the Apostle, the time of my dissolution has come; I have finished the course. I have kept the Faith; I am uncertain whether the crown of justice is prepared for me. 2 Tim. 4:6 Nevertheless, after my death, bury my body and commit earth to earth. When this is done, make no delay here, He commands his nephew Elias to withdraw. but go quickly to the city of the Turrenses and stay there for thirty years. For I, if I find grace before God and it is his will, will come to you, and you will see me there, and I will indicate to you what you must do. And that the translation of his body is to be performed: For you must return here and transfer my body to the aforementioned place; for no small blessings are to be revealed there by the Lord of all. When he had said these things, he called the other Brothers and, admonishing and confirming them to persevere always in the right faith and in good works, He is buried: he departed in peace to the Lord. He was soon buried in the monastery of Rapolla, which he himself had built and made; and he worked many miracles and healings by the grace of Almighty God.

[21] The aforesaid Elias, therefore, having overcome all obstacles of delay, departed from there and, coming as he had been commanded, dwelt in the territory of the Turrenses; where he erected a monastery in honor and glory of the Supreme King, After thirty years Elias is admonished, and gathered many Brothers. When, as has been read, thirty years had passed, at the fourth hour of the night St. Vitalis appeared to the already mentioned venerable Elias, addressing him with these words: Arise, my son, fulfill my word, and for the benefit of many people and for your own praise, diligently take care to bring my relics here. When Elias awoke, recalling to his memory and mind the words that had been spoken to him by the Saint while he was still alive, he roused five of the venerable Brothers and related to them in secret, one by one, everything he had seen and heard in his sleep. Hearing this, the monks together with their Superior, taking two strong beasts, With companions he goes to Rapolla: set out on the road that leads to Rapolla. Coming to his venerable tomb, they adored it with immense reverence, asking together and saying: O most holy Father, although we are most unworthy sinners to touch so pure and sacred a body, yet we cannot resist your commands. Do you wish, then, to come to us humble ones? Do you wish that we should take your venerable relics without rejection to the homeland, where you endured many labors and sustained innumerable dangers, and where you brought very many who were in the darkness of ignorance to the light and to the knowledge of God — so that we who are yours, receiving you, may alike render glory and praise to Christ, the giver of all good things, and may magnify you forever? Having said these things, looking around the place with care, they went out and took lodging not far from the tomb. The body of the Saint breathing a sweet odor, When evening had come, that is, at deep twilight, they approached the tomb not without trepidation and secretly opened it. O wonderful and astounding thing! None of those who were in the monastery perceived what was happening, and all were lying as insensible stones, because a heavy sleep had weighed upon them. Then from that venerable body, as from a paradise of delights, a most sweet odor came forth, They carry it away, surpassing all aromatics. With all of them terrified and trembling, the Saint clearly appeared and supplied them with strength and courage; and, having immediately received from him indescribable power, they took up the fragrant body. It was still as it had been placed — intact, that is, uncorrupted — and perhaps not even a hair from his head had fallen. For the Lord said: Those who glorify me, I will glorify. 1 Sam. 2:30 Then they placed it on a bed, which in common speech people usually call a bier; and placing it upon the beasts, they returned with immense joy, carrying with them so great a treasure and immense riches.

[22] In the morning, when the monks of the monastery of Rapolla arose for the customary Morning Lauds The monks of Rapolla pursue in vain, and found both the doors of the church and the tomb of the most holy Father open, and saw that his venerable body had been taken away, greatly saddened, they began to lament from the anguish of their inner grief, saying: Who has taken away our unfailing treasure and stolen from us our Bishop and Father? Alas, what a great and intolerable loss! Why were we not rather delivered over to death than thus separated from him? To whom shall we now flee? Who will intercede for us? Who will heal our souls and our bodies? Saying these and similar things, and unable to receive any consolation from it, they went out in haste, pursuing them along the roads and paths. But when they could not find the treasure taken from them, they returned empty and bereft. And that prophetic saying was fulfilled: They have slept their sleep and have found nothing. Ps. 76:6 They come to Pietraperciata: What then? The monks, as if possessed of victory, arrived with the sacred relics at a certain place called Pietraperciata, as it pleased the Lord. Then through a divine vision made to them through an Angel, they learned that there the Lord would glorify his servant and show forth the greatest miracles through him. While they spoke to one another about the vision that had been granted, Amid the songs of Angels, as the Angel revealed these things to them, they heard a host of many Angels running together and surrounding them, singing psalms and chanting to the Lord. Then the passing of the relics became known throughout all that region, and all came out in crowds with litanies to meet them; some vied to kiss the immaculate body, some the feet, some his sacred garments. Many who were blind, many who were lame, and many who were worn out by long illness, And miracles, coming there, obtained health; and those vexed by unclean spirits were healed. From there, proceeding again as was the will of that most holy Father, they arrived at a certain lodging near the village of Guardia. And immediately the animals fixed their step and stood still. O how wondrous are your works, Lord God! The more the animals were compelled with blows to go, the more they remained immovable; nor is what was done here considered worthy of less admiration than the ancient history of Balaam. John, therefore, the Bishop of the See of Turris, They are met by the Bishop of Turris, when he had heard such things, suddenly convoked his Clergy, assembled his people, gathered the women and children together, and hastened with incense and lights to meet the holy Father in his honor. And seeing that his most sacred body was immovable, he began to be saddened and distressed, desiring to gather counsel as to how he might carry it to his episcopal seat. They bury the immovable body, Then he ordered a cart to be made, so that with a team of oxen, and also with great force applied, it might be taken to the aforesaid city of the Turrenses. When therefore the cart was prepared and the people were crying out Kyrie eleison in loud voices, touching the bier on which the most holy body lay, Having built a church: they were by no means able to move it, for it had become heavier than much iron and weightier than countless amounts of lead. When therefore they recognized that the Saint of God was not pleased with that kind of worship at that time, the Bishop and the reverend priest Elias wrapped the body in a certain most precious garment and placed it there honorably in a new tomb, which was then made; where a church was built in honor of God and his Mother, and many miracles are wrought through him to this day. But how many and how great were those then healed from various diseases there, it is impossible to commit to writing or comprehend in writing, on account of their excessive multitude.

[23] When the most holy relics had been placed near Guardia, from Sicily, on account of the sins of the people, God permitting,

the unclean and most foul Saracens came from Sicily, plundering and devastating the entire land, the sons of the bondwoman dragging the sons of the freewoman into servitude. Then dread and terror fell upon the inhabitants of Italy. Under the incursion of the Saracens, As all were fleeing, some strove to avoid the impending dangers through strongholds, others through places fortified by nature. Then John, the Bishop of the See of Turris, a man truly of great merit and shining with much honor, took counsel with his Clergy and people as to how he might bring that most holy body to his city, having the good consideration that it would become the greatest protector and defender of that city. Immediately they confirmed their counsel by deeds, and on the following day, on a certain Friday, they hastened to the tomb of the Saint with immense joy, and from the third hour of that day until the morning of the following Saturday, they devoted themselves most devoutly to prayers and vigils. Then the Bishop, taking up an iron hammer, tried to break the stone slab of the monument. Consider now, reader, and attend to the power of the Saint: with all cooperating and making no progress toward their desire, no force, no blow damaged that slab; it remained undamaged and was not moved by any human device. All, therefore, seized with violent amazement, did not know what to do. The body at first resisting, But the Holy Spirit, who speaks through the Prophets, inspired the Bishop, placing this in his heart: that to approach holy things, one must approach in purity. He immediately sent all others outside, and kept with him only those whom he knew to be lovers of purity — namely, Clerics and monks. Bending their knees on the ground and raising their eyes to heaven, not without tears he prayed, saying: O Lord our God, who sit upon the Cherubim and behold the depths, who do all things for our salvation, After prayer is made, and who willed the relics of our Patriarch Jacob, and again of your beloved, chaste, and beautiful son Joseph, to be transferred from Egypt to Palestine in great strength and glory, and who brought the relics of St. John Chrysostom after thirty years from Comana to the city of Constantinople for the salvation of men: look upon us and give us this inexhaustible treasure, which we desire to find for the protection and strength of our city. Grant, Almighty God, that we may not appear empty and deprived of our hope, so that we may always glorify your great and venerable name. When they responded Amen, suddenly the place was shaken, The common people having been removed. the tomb opening of its own accord. That venerable body was found, clothed in the angelic habit, without flesh indeed; but its bones were still hard and strong and shining like stars. Also, its venerable right hand was whole and undamaged, and with the fingers arranged as if for making the sign of blessing, it seemed to bless all. Then the aforesaid Bishop and monks, perceiving an ineffable odor, It is easily carried to Turris, with immense joy and fear placed the precious relics in a certain newly made wooden shrine. Those who stood outside, sensing the fragrance of the odor, began to cry out Kyrie eleison in loud voices. Then, with four venerable Priests carrying the shrine, all returned to the city, glorifying and blessing God and the holy Confessor, and placed it with its relics and vestments in the church that he had built, namely to the left of the city facing the East. And an innumerable multitude of the sick was then healed there, where his prayers continually flourish, through the power of God and our Lord Jesus Christ.

[24] By Count Tuscanius, After this, it happened at that time that a certain Tuscanius, son of Rabdus (for so he was surnamed), was the lord of that region in the territories of Turris, Armento, and Petra, and certain other places. He had set it in his mind to transfer the body of our most blessed Father Vitalis from Turris to Armento. Since he could not do this openly, one day, taking soldiers of Armento with him, he pretended that he was going on a longer journey. Taking the road that leads to Turris, when they were already near the city, leaving the soldiers outside, content with only one companion — who was of the same intention, will, and not ignorant of the same counsel — he went to the church, With feigned veneration, showing himself as if he had come to worship. Then, having called the Sacristan, he said to him with all gentleness: Bring me, Father, bring me the relics of the Saint, for I wish to kiss them with due veneration, so that my uncertain journey may be happily directed through him. For it is the custom of robbers, who always intend evil, to mix lies with truth. The Sacristan, being a just man and venerable priest, acting in holy simplicity, immediately opened the entire shrine and placed it before him. Then Count Tuscanius, suddenly turning his gentleness into ferocity, compelled the Sacristan with a threatening face and menaces, and said: If you throw the city into tumult, I will take off your head and punish your entire family. Then the Sacristan, seeing himself placed in this situation, After threatening the Sacristan, and attending to the iniquity of his heart, considering also the emptiness of the city and thinking of the absence of the men (for it was the time of harvest, when all men go out, according to David, to their work and their labor until evening), since he knew no other way to escape the bloody hands of so great a man, he allowed this to be done and said he would pass by in silence. Ps. 104:22 The key was therefore violently snatched from his hand, and with the shrine hidden under his cloak, he went out of the city, only a very few men being found there, but very many women. The body is carried away, Some of these women went out according to custom into the square, to pay honor to their lord. Others looked through the windows; and since, on account of the weight hidden under his cloak, he seemed heavier than usual to those watching, all were scandalized, and from the sad appearance of the Sacristan they immediately understood the reason. Therefore the women began first to ask the Sacristan what was the cause of his sadness and whence such a pouring forth of tears — for it is certain that women are inquisitive. What more? In one hour, what had happened was made known to all. The people of Turris groan in vain: Then they beat their faces and breasts, and equally dissolved in tears, they pursued for a little while, and began to lament the loss of so great a Father, saying: Alas, alas, we cannot express in words how great an injustice, how great a loss has befallen us! For we have been despoiled today not by the Saracens, not by any nation or people, but (O grief!) by our own lord. We have indeed received a loss more grievous than any loss; we have been deprived of our own Patron, separated from our common physician. These and similar things the women lamented until evening; but the men, returning from the work of harvesting and learning the cause of the despoiling and lamentation, some wept bitterly, some heaved deep sighs. Then they wished to rise up against their lord; It is placed at Armento in the Church of St. Luke. but they were restrained by the obligation of their oath, and thus they bore this immense sadness with equanimity. The soldiers, who had remained waiting outside, received the holy body and returned with the greatest joy. When they had come to the place called Vigilia, looking toward Armento, a solemn Litany was arranged, and the entire people came out in procession to meet them. Then those who were carrying stopped, and a common prayer was made by all, crying Kyrie eleison. And when they had persevered in prayer for a long time, adoring the shrine on bended knee and receiving it with glory and honor, they brought it to the church of our most blessed Confessor and most merciful Father Luke, and there they honorably deposited that most precious body.

[25] St. Vitalis consoles the people of Turris. After three days, St. Vitalis appeared in a dream to certain most reverend persons among the inhabitants of Turris, comforting them and saying: Why is the city thus disturbed on my account every day and sighing? Do not, my sons, do not be saddened henceforth, but rather exult and rejoice, because although it has pleased God by a certain ineffable disposition that my body should be with my brother Luke, yet I am not separated in spirit from your city. When this revelation was made known, and they afterwards came to know the miracles that he worked among them according to each one's desire, they obtained from sorrow gladness, from sadness joy, and from tribulation the remedy of consolation.

[26] The Acts rendered into Latin This translation from Greek into Latin was made in the year of the Lord's Incarnation 1194, in the month of July of the twelfth Indiction, in the nineteenth year of the pontificate of the most holy Robert, the Venerable Bishop of Tricarico, In the year 1194. to the praise and glory of the supreme and undivided Trinity, and also to the honor of the excellent Confessor and eminent Hermit Vitalis, by whose merits may we be aided, by whose help may we be protected, by whose prayers may we be fortified now and always, forever and ever, Amen.

ON BLESSED CATHERINE OF BOLOGNA, VIRGIN OF THE ORDER OF ST. CLARE, AT BOLOGNA IN ITALY.

YEAR 1463.

Catherine of Bologna, Virgin of the Order of St. Clare (B.)

[1] Among the more illustrious monuments of Italian piety, to which visitors arriving from foreign lands are accustomed to be led, surely not the last is the incorrupt body of the Virgin Catherine, which at Bologna is offered as a spectacle to those who approach devoutly, through a grating and a glass window in that wall The incorrupt body, which separates the right side of the Church of the Lord's Body from the inner chapel, in which she herself, resembling one still living (except that the color of the exposed parts is darkened, tending toward blackness), and still soft and pliable, sits upright, sustained solely by divine power — which, passing through that place in the year 1660, we

we ourselves beheld with our own eyes, standing reverently before that altar at which the priest, Seen by us. about to offer sacrifice to God in honor of the Blessed, is accustomed to stand — whence through the aforesaid grating a direct view is offered of that sacred and venerable pledge. We saw her clothed in a habit prepared with royal magnificence, so that her hands, spread over the lap of the seated figure and adorned with very many most precious rings, the right one indeed sustaining a silver Cross with its Crucifix, the left resting upon a book placed beneath it — which is either the very one she wrote with her own hand on the Seven Spiritual Arms, enclosed in a gem-studded cover, or another representing the same.

[2] Her Life was written by various authors, as we shall see in the preface to the second Life. The Life written within fifty years of her death, The most ancient is considered to be the one that in the year 1511 of the preceding century, nearly fifty years after her death, is said to have been published without his name by Brother Dionysius Paleotti of the Order of St. Francis of the Observance; which, together with the aforesaid book on the Seven Spiritual Arms, was rendered from the Italian vernacular into Latin and published with the printing press of Girolamo de' Benedetti in the year 1522 by Giovanni Antonio Flaminio of Imola, a man of the most cultivated (as those times afforded) letters — that he willingly devoted his pen to sacred commentaries of this kind is testified by the Lives of the Fathers of the Illustrious Order of Preachers, printed by the same press six years after this Life.

[3] He did indeed prefix his own name as author to this Life; yet he did not disguise the fact that he had only performed the office of translator, Published here in Flaminio's translation, when he appended to it the letter of Brother Francis of Castrocaro, requesting the timely publication of a most useful work, with this opening: Publish, I beg you, most learned Flaminio, that divine work which, although you have translated it from the vernacular into Latin, you have nevertheless most recently composed and brought forth concerning the praises of the later Catherine; for you have so adorned it with the choicest words and weightiest sentences that in the same work it appears different and other from itself. We give that Life here in the first place, Why another, later Life is passed over: reprinted for the third time in 1653 and received as a gift from the Very Reverend Lord Simone Santagata, a priest of Bologna, through whose kindness and guidance we visited all the sacred places of the city and saw this among other most illustrious monuments. N. de Soulfour rendered the same Life, together with her little book and miracles, into French from Flaminio's Latin version, and had it printed at Paris in 1597 by the press of Guillaume de la Noue, dedicated to the Nuns of St. Clare.

[4] Since, furthermore, very many things seemed to be lacking in this first Life, those deficiencies were partly supplied in 1595 by the Reverend Lord Cristoforo Mansueti of Montechiaro, The newest and most accurate Life! who inserted many historical details from the aforesaid book into the earlier Life, and had it thus interpolated and printed at Bologna by the press of Giovanni Battista Bellagamba in the year we mentioned and again four years later. Since, however, Cristoforo, apart from what was taken from the aforesaid book (which others preferred to print separately together with the Life rather than to intermingle with it) and apart from some more recent miracles wrought before the year 1600, has almost nothing new — whence it ought rather to be called the earlier Life interpolated than a different Life — we thought it sufficient to have indicated the author and the date, even though we had the same rendered into Latin by Matthias Tanner, a Carthusian, and printed at Freiburg im Breisgau in the year 1628. This we found all the easier and more fair to pass over because there was in our hands a writing not so much verbose in words as in substance — indeed, a most thorough composition by James Grassetti of the Society of Jesus, printed at Bologna in the twentieth year of this century — and the Reader will find it distinctly explained after the author's preface to the second Life, how and to what extent we rendered it into Latin. Moreover, from its last chapter, read here conjoined whatever pertains to the ecclesiastical cult of Blessed Catherine.

[5] Four privileges in this regard did Pope Clement VII promulgate, Clement VII for Blessed Catherine. at different times, the sum of which is as follows. Fully informed about the holy life and death of the handmaid of God Catherine, the miraculous incorruption of her body, and the prodigies that followed her exhumation — having himself, in the retinue of the most unconquered Emperor Charles V, observed these very things with his own eyes at Bologna — the Most Holy Lord granted ample and perpetual authority to the Nuns of the monasteries of Corpus Christi and St. Bernardino at Bologna, and of two others of the same names at Ferrara, He grants a proper Office and Mass, to solemnly celebrate her feast, as a Blessed, on the seventh day before the Ides of March — and this with a proper Office and particular Mass, composed and arranged by certain devout Religious and approved by the Master of the Sacred Palace at Rome — and to make her Commemoration on each and every day of the year. He further granted that the aforesaid Mass might be said in those four churches by any priest, whether Regular or secular, not only on her feast day, but also on any other day on which Votive Masses may be said, according to the Rules and instructions of the Roman Missal.

[6] This Pontiff was indeed thinking of proceeding to the solemn canonization of Blessed Catherine, and had pledged by a living voice that he would do so; Under Sixtus V it is reformed, but the very great public and private commotions that occupied (as is widely known) the entire span of his Pontificate by no means permitted him to carry out his good intentions. After some years thereafter, the Roman Breviary and Missal were renewed and reformed in the time of Pope Pius V, by whose decree it was necessary to reduce the Office and Mass that Clement had approved to the form of the aforesaid innovation; which was done under the Pontificate of Sixtus V, by whose command the same were reviewed, reformed, and submitted to the printing press in the year 1587; and from that time to the present day, that form is observed whenever a new printing is needed.

[7] Finally, the Most Illustrious Cardinals of the Congregation of Sacred Rites, having again weighed the miraculous state of the incorrupt body even in our own times, Her name is inserted in the Roman Martyrology. judged that the name of Blessed Catherine should be inserted in the Martyrology, from which each day in the sacred prayers the Church recites the names of the Saints and Blessed occurring daily. The Most Illustrious Cardinals Gesualdo and Paleotto promoted this business, who referred the matter first to the Congregation, then to the Roman Pontiff Clement, Pope of that name the eighth, who by a living voice decreed that what the Congregation had determined should be carried into execution. And so, a decree having been issued on the twelfth day of August, in the year 1592, these words were inserted in the Roman Martyrology: At Bologna, Blessed Catherine, Virgin, of the Order of St. Clare, illustrious for the holiness of her life; whose body is venerated with great honor.

[8] As for Father Grassetti, the author of the later Life, after forty-four years spent in our Society of Jesus The eulogy of Father James Grassetti. with great commendation for both humane and more rigorous learning and a singular example of a most upright life, he ended his days at Rimini at about the age of sixty in the year 1656. Especially eminent in him and exciting of admiration was his readiness in obeying, he professing that from it all things went well for him; and he gave brilliant proofs of this even in unexpected and difficult occasions of obedience. That he had by no means ordinary success in those things that obedience enjoined, you may gather even from this Life, which it is manifest from his prologue to the reader was written by him with a similar spirit of compliance.

LIFE

Rendered from Italian into Latin

by Giovanni Antonio Flaminio of Imola.

Catherine of Bologna, Virgin of the Order of St. Clare (B.)

TRANSLATED BY FLAMINIO.

CHAPTER I.

Blessed Catherine's life at Ferrara, virtues, temptations, and divine favors.

[1] The Virgin Catherine, upon whom Bologna, her maternal homeland, bestowed the surname of Bolognese, had as her father Giovanni, Blessed Catherine's parents, from the noble Vigri family, a citizen of Ferrara, a man distinguished by illustrious gifts and most accomplished in letters, memorable for the integrity of his life and morals; who by his virtues was held in great honor by Niccolò d'Este, Prince of Ferrara, and was therefore almost always occupied in public offices. Her mother was a Bolognese woman, not unlike her husband. But what the parents themselves were like, anyone can conjecture from the daughter. Her mother's name was Benvenuta. Birth, She was born at Bologna on the sixth day before the Ides of September, on the birthday of the Virgin Mary, Mother of God, in the year 1413 from the coming of Christ; whose birth, on the night before the happy delivery, the Mother of God herself foreshowed to her father Giovanni, who was then at Padua, and predicted that a great light would be born in the whole world. Once born, she uttered no cry (as infants usually do), and for three whole days she tasted neither any milk nor any other nourishment — a great presage indeed of future holiness and austerity. Childhood at Bologna, She spent the first years of her age at Bologna; for she herself asserts in a certain letter that she was born and educated at Bologna. Then, by her father's command, brought by her mother to Ferrara, she lived most familiarly with Margaret, daughter of the aforesaid Prince. In her tender years she had an old man's prudence, singular modesty and wonderful grace, and elegance of manners, so that it was already then easily apparent that she would be a woman of rare example.

[2] But since the girl — whose mind was entirely dwelling in heaven — spurned all delights, riches, and whatever else is accustomed to please mortal minds in this life, Adolescence spent at Ferrara. and the court of the Prince, she did not rest until, with the permission of her parents themselves, she entered the monastery of Corpus Christi, of the sacred Virgins of St. Clare — so that, all impediments removed, she might give herself entirely to Christ, Having embraced the institute of St. Clare, whom she thought of day and night. It was the year 1423 from the coming of Christ, and the eleventh of her age. Removed therefore from all occupations with earthly affairs, she began to serve God with such ardor of spirit that all marveled at her and foresaw what she would soon become. Such was the gentleness in her, such reverence and obedience toward all with whom she lived, that she quickly became lovable and most pleasing to all, and even venerable, though of a very girlish age. She had a vast contempt for all things except those that pertained to God. She shines with virtues, She immediately laid aside all thought and every care of parents and all relatives, so that she might love and think of nothing else but God. She had a constant concern and incredible commiseration for sinners, and on that account frequent prayers to God for them; and how greatly she desired their salvation may be understood from one outstanding and truly memorable indication — that she ardently desired, and thus prayed to God, that the punishments of all the damned in hell might be transferred to her alone, and indeed in the deepest part of hell, so that through her single damnation the rest might be freed from their punishments and be saved. And she herself left this written in her divine little work, which we have recently translated from the vernacular tongue into Latin.

[3] Wherever she was and with whomever she was, she either spoke about

she was speaking either to God or with God; so that although her body was indeed on earth, her mind was always dwelling in heaven. And although she was pressed by the gravest temptations and endured almost intolerable combats from the ancient enemy, because she bore them for Christ as patiently as she did willingly, she was nearly always of a cheerful countenance, and with a tempered gravity resembled one who was rejoicing. No moment of time slipped from her uselessly, for she knew that of nothing must we render an account to God so much as of time. No idle word fell from her lips, nor anything that could in any way offend the hearer. especially in humility, Thus in all things she showed herself so admirable to all, that the examples of every virtue were seen in her. But her chief care seemed to be to be despised by all for Christ's sake and held as nothing; and so she desired to be thought and called a fool; and as she believed herself to be, so she wished to be judged by all as more contemptible than every mortal. It is incredible to say how much she despised herself and desired to be despised by all, so that she might please Christ most of all, and imitate him especially in this regard; for indeed she knew that his whole life was nothing other than an example of true and consummate humility, and that for this reason he said in the Gospel: "Take my yoke upon you and learn from me, for I am meek and humble of heart." And certainly there is no virtue by which one can more truly profess oneself a Christian. The holy Virgin, therefore, who studied nothing more than to please God most fully by advancing through this virtue, and to become a true imitator of Christ, had directed all her zeal and diligence to this end — which is indeed the truest and firmest foundation of Christian life and religion; for if it is removed, the other virtues must necessarily be lacking or must fall. Through this path, all who have reached heaven and attained perpetual rest have made their way. On account of this virtue, she showed herself in all her words and deeds meek and gentle in a certain incredible manner, so that she never said or did anything that did not furnish an example of marvelous humility. For this reason she dressed in the meanest clothing, as one who considered herself the lowest of all, and preferring all others to herself, she submitted to them and was most eager to obey everyone. She chose for herself the most menial tasks. Finally, she ministered with such charity to those who were well as to those who were ill, and offered her service so cheerfully and so readily, that there was nothing so laborious or so sordid that she would shrink from.

[4] From this followed that great and outstanding virtue, which is the most tenacious bond and foundation of the whole religious life — obedience, obedience, of which indeed she offered an admirable example. For when she always showed herself prompt and prepared for everyone's commands, and a certain one of the holy Virgins, moved either by some imprudence or by compassion, told her not to labor so greatly nor to subject herself so to all, lest she seem to have become the servant of them all, she replied most calmly and with a cheerful countenance: "But I am indeed the handmaid of my ladies and of Christ's brides. This is my glory and my rest — to labor for each one, lest I eat the bread of sorrow and drink the blood of the poor to my own destruction." And when she had already won great renown from this virtue, and those who had authority to command her wished at some point to test her, they ordered her to strip off her garments and go naked to her mother, and to return naked from there. She immediately began to obey and was stripping off her garments, but she was at once commanded not to do so. She was also once ordered to throw herself by a leap into the midst of a fire: she obeyed at once, but was pulled back. So that one need not wonder if so frequently, so willingly, and so anxiously she speaks of this virtue in her little book, which we mentioned shortly before, and sets it before all others, asserting that no austerity of life, no mortification of the body can be compared to it, and therefore with all diligence she exhorts the holy Virgins to pursue it.

[5] She devoted herself to prayer and contemplation with marvelous zeal and assiduity, zeal for prayer: nor was there anything sweeter and more pleasant to her than this. When the ancient enemy saw this, he began to lay snares for her and to instill in her a wondrous desire for solitude and a weariness with the monastery, persuading her that in solitude she could devote herself to prayer much better and as much as she wished. Since this desire was vehement and daily drove her more and more to go out to some desert place, not knowing whether this plan was useful or whether it pleased God that she should do so, she earnestly prayed God to reveal to her what ought to be done. Her prayers were heard, she is exercised by various temptations, and she was warned that each one must remain in the place to which God has called them. Therefore, following the divine counsel, she understood that this had been a diabolical deception. But the demons brought upon her many other prolonged combats, in which, although she was tormented beyond measure and the ardor of divine love seemed to have been withdrawn from her, she was nevertheless never abandoned by God's help, and from all of them she emerged at last victorious. Three times also the demon deceived her under the image of Christ affixed to the Cross and of the Virgin Mary holding the little Jesus in her arms, so that she believed them to be truly Christ and his venerable Mother. She herself testifies in the same little book that this happened to her by divine permission for no other reason than that, through some excessive confidence in heavenly gifts, she had persuaded herself that there could be no deception of the ancient enemy so subtle that she would not recognize it. On account of this she suffered a grievous and exceedingly long punishment, so that she was at times almost driven to despair. And for this reason she most diligently exhorts the holy Virgins in her little work that none, however great her perfection, should dare to trust in herself.

[6] St. Thomas of Canterbury appears to her. I pass over many similar things, lest I be too lengthy, from which she, at last victorious, began to enjoy great tranquility thereafter, and that former ardor and sweetness of divine love which she had long experienced returned to her. She was so intent on prayer that from excessive weariness on account of it, a great drowsiness overcame her one day, and to her as she slept came the illustrious Martyr Thomas, Bishop of Canterbury, vested in pontifical garments. He taught her that moderation must be applied even to prayer, and that after prayer one must rest, and then, having gathered one's strength, return to it. When he had given this admonition, he drew close to the Virgin and offered her his sacred hand to kiss. Then she awoke, and while awake she reverently kissed his hand; after this the Saint vanished. This she attested in a certain place in the Breviary which the holy Virgin wrote with her own hands, and these are its words: "For St. Thomas of Canterbury, most glorious Martyr and most kind, who showed me his most holy hands, and I kissed them sweetly in my heart and body. To the praise of God and of him, I have written and narrated this with all truth."

[7] She herself teaches the disposition for praying rightly. And what she herself did regarding prayer, she urged and exhorted the others to do likewise, saying that seven things are required for perfect prayer. The first of these was to have mind and body clean from every stain. The second, the efficacy of intention and a vehement desire for the divine honor in all things. The third, the efficacy of perseverance and the forgetting of the good works one has performed, and the constant beginning of new ones. The fourth, the humility of a worthy condition — not only of one's own faults, but also of all that all sinners have committed, and a supreme desire to make satisfaction for them. The fifth was not to trust in oneself, nor to wish to lean on one's own opinion, and to hold every work of one's own, however good, under suspicion; because it is the height of madness to be puffed up by the vice of boasting, and true and solid perfection consists in carrying one's cross laboriously. The sixth, to place the hope of all things in God, since there should be no doubt that he does not abandon those who hope in him. The seventh and last, the divine presence; for the soul adorned with the aforesaid conditions has now been made truly worthy of the divine presence, to such a degree that at any moment it can raise itself to God without any intermediary. But she added, and repeatedly admonished, that whoever had reached such a height must never be elated or proud, but must always be humble, lest from so great a height he fall into the abyss.

[8] She is enlightened by heavenly revelations. Many heavenly things were indeed revealed to the holy Virgin, among which we have deemed the following especially worthy of recollection. On the night preceding the birthday of Christ, she obtained permission to keep vigil in the church, where she resolved to repeat the angelic salutation a thousand times in honor of the Mother of God. While she was doing this and had reached the fourth hour of the night ^f (at which hour she herself left written that she believed Christ was born), the Mother of God was immediately present, holding the little Jesus in her arms. Nor was this an imaginary vision, but a true spectacle of both Divinities, palpable to the hands. The heavenly Mother then kindly addressed the holy Virgin and gave her Son into her embrace to cherish. She received him reverently and with incredible joy, and held him in her arms for some time; and when she brought her mouth to his, the heavenly apparition vanished. What joy she was filled with from this event, no one could express in words. It was furthermore shown to her, by most beautiful reasons and figures, how in the consecrated Host there was true God and true man, since a dire and prolonged doubt about this matter had gripped her. She was also instructed about the Trinity. It was God himself who taught her these things, as she narrates in her little work, and likewise in her Breviary, where she says: "I saw it and I understand it, by the grace of God." Furthermore, she hears the Angelic song how God assumed flesh in the Virgin's womb. One day while she was present at the sacrifice of the altar which we call the Mass, and the Priest uttered "Sanctus, Sanctus," she herself heard Angels repeating the same word with heavenly song, the sweetness of which was so great that her soul almost departed from her body — although the Angels did not utter the complete word, for if that divine song had been a little longer, she would without doubt have fallen lifeless. She also saw the Seraphic Francis twice; on account of which in the same Breviary, written in the Virgin's own hand, one reads: "Saint Francis my Father. I saw him twice; God knows that I do not lie."

[9] By her prayer she obtained that certain souls not be plunged into the punishments of hell ^g; she strives for the salvation of souls and for one of these ^h she declared herself ready to endure the pains of purgatory until the last day of the universal judgment. She drew back by her prayers to the right path of salvation certain others who had despaired of divine mercy to the point of imploring the help of demons. She also saw with her own eyes the devil departing in the form of smoke, after he had so filled a certain man that he wished to leave his fold entirely. Likewise by her prayer she obtained from God that the illustrious Margaret,

daughter of Nicholas of Este, Prince of Ferrara, should have her wish fulfilled (for when Blessed Robert ^i Malatesta her husband had departed this life, she obtains for Margaret of Este the grace of chaste widowhood: and her parents had betrothed her by words of future consent to a certain other man, she was afflicted with great sorrow, not wishing to be joined to any other man after such a first and great husband) — for on the very day she was to be led to her second husband, word was brought that he had died. On the night that followed, she saw her holy first husband come to her, who betrothed her to himself again and said: "Know, Margaret, that I am your spouse, and I do not wish you to be joined to another man." Thus she henceforth remained steadfastly in widowhood and lived with great praise.

This holy Virgin also foresaw many things by a prophetic spirit and predicted them as they were to be: such as the war which Philip, Duke of Milan, waged against the Bolognese, with Aloysius da Verme as the commander of his forces; and she, she predicts future events: praying for her homeland, prophesied that the Bolognese would be victorious. And so indeed it happened: for Hannibal Bentivoglio, at that time the foremost citizen in his city, together with the Bolognese people, making an attack against the Milanese forces, routed and put them to flight along with their commander ^k. The holy Virgin had predicted this event in its proper order, just as it happened. She also foresaw the destruction of the Eastern Empire and the capture of the city of Constantinople ^l, for which, when she prayed that the Christian Empire not fall into the power of the Turks, she was warned by God to cease praying, because on account of the sins and impiety of the Greeks it was necessary that that Empire be cut off from the Christian body. The outcome itself showed that she had been a true prophetess.

[10] By her prayers she was found worthy to see the soul of her sister placed in the heavenly homeland, as well as the soul of John, Bishop of Ferrara, ascending to heaven at the third hour of the day ^m; and she then called to herself one of the holy Virgins she knows the blessed end of others. and said: "See the soul of the Bishop, which ascends to heaven like a shining star." This also is worthy of remembrance: that she was present when Blessed Bernardine ^n was enrolled in the catalogue of Saints, and she asked and obtained from him that her brother be directed into the way of salvation, from which he had entirely strayed. Nor should this be passed over in silence: that God commanded her with his own voice not to refuse the charge of the Bolognese monastery, to which she had been elected. On account of this she affirmed that the devil had often attempted to utterly destroy that monastery and even to obliterate its name, but that she had opposed him with her prayers and the demon had attempted this in vain; and that on account of this he was accustomed now to howl like a wolf, now to roar like an angry lion. And so she had begun to be feared by him, when he perceived that he could in no way harm her. And already the holy Virgin had begun to hold him in contempt, because the devil greatly dreaded her on account of the constancy and power of her prayers.

^a Mother Mansueti, Christophorus adds, afterward narrated this.

^b She refers to the attestation with which the Blessed sealed her little work, which we shall bring forth in the following Life, no. 57.

^c Margaret of Este; concerning whom see the same, no. 2.

^d By "mother" understand: for her father was then dead. By anticipation, however, he calls it the monastery of the Virgins of St. Clare, who at that time, still gathered under secular dress, did not profess the habit and Rule of St. Clare until six years after Catherine's entry into that house.

^e Rather the year of Christ 1427, the fourteenth year of her age. The year indicated here, however, is when she migrated from Bologna to Ferrara with her mother, where she lived for two or three years in the court of the aforesaid Margaret, until the dissolution through her marriage of the honorable company of noble girls that had gathered around her at Bologna. Catherine professed the Rule of Blessed Clare in the year 1432, as will be more clearly evident from the second Life.

^f Counting from sunset, which at that time gives the Italians a day of only nine hours: this hour in transalpine clocks would correspond to the third before midnight, or the ninth hour of the evening.

^g See examples in Life 2, no. 118.

^h This was that Sister of whom see the same, no. 114.

^i Blessed Robert Malatesta The people of Rimini commonly call him thus, on account of the frequent miracles at his tomb. We have his Life described in Italian, edited under the direction of Cesare Ranuccio, at Rimini in 1610, from which we learn that Robert, in the eighteenth year of his age, consented to this marriage so as not to be disobedient to his uncle; whether he ever consummated it is uncertain, having often been heard to say: "I would rather be most bitterly tortured than even once descend to carnal union." Certainly he left no children behind him, dying in the fifth year of his marriage, the twenty-second of his age, neither fully completed, on the 10th of October 1432, and was buried in the habit of a Tertiary of St. Francis. Whether any public cult is permitted him by leave of the Apostolic See is not yet clear to us. Arthur, in his customary confident manner, inserted him among the Blessed of his Order.

^k Near the village called San Pietro di Casale, in the year 1443, on the 14th of August. The Bentivoglio family. It is added moreover in the Life written by Grassetti that not many years afterward, it was revealed to the same Blessed that the entire Bentivoglio family would be brought low, on the occasion of a sedition to be raised against them, by which they would be deprived of dominion over the city, their palace destroyed, and they themselves expelled from the city with all their faction.

^l B. John Tossignanus. This occurred in the year 1453, under Mehmed II, after a most fierce siege of two months, on the 10th of May, on the vigil of Pentecost; so that there could be no doubt that the destruction of the Greeks was divinely permitted on account of their blasphemous schism against the Holy Spirit.

^m He died in 1446, on the 24th of July, duly enrolled among the Blessed, whose Life we too shall publish at Ferrara, faithfully transcribed from the Latin original, after we had venerated his body. He was of the Order of the Jesuati, surnamed Tossignanus.

^n The Sienese is meant, whose canonization was celebrated under Nicholas V, in the year 1451, on the 19th of May.

CHAPTER II.

The foundation of the Bolognese monastery, and Catherine's blessed death.

[11] These are great and manifest signs of admirable sanctity, She entreats not to be elected Abbess: which, as it grew ever more evident day by day and her name had now become illustrious, the holy Virgins of the Ferrarese monastery, in those first years of the established monastery, when they enclosed themselves, were ordered by Apostolic letters to elect from their own number a Superior, whom they call by the common term Abbess ^a. Immediately, therefore, with unanimous agreement, all consented upon this holy Virgin and placed her over them. When she learned of this — she who had never desired to preside, but always to be subject and to be the servant of all — she was immediately seized with such grief and burst into such weeping that she nearly fainted; and her sorrow was so great that it drew tears from the other Virgins. Then, when the holy Virgins wished to establish two other monasteries, one at Cremona, the other at Bologna, and it was being discussed among them that the holy Virgin should be placed in charge of one of them, she said that she would never allow this unless the divine will had first been made clear to her; and when she knew it, she willingly took up the burden. Bolognese citizens were therefore sent to Ferrara, and they approached Leonarda, yet she is placed over the new Bolognese monastery the venerable and illustrious Superior of the Ferrarese monastery at that time, and asked her to choose from among the holy Virgins one to whom the administration and governance of their monastery ^b might rightly be committed. Then she said, "I will give you another Saint Clare; have no fear." That she truly spoke thus, the event itself shows, and in so manifest a matter there is no need of witnesses. Thus, distinguished men of the Regular Observance of the Order of Friars Minor — Francis Tinctor, James surnamed Primadizzi, and Gabriel of Bologna ^c — because she had been born at Bologna, ordered her henceforth to call herself Catherine of Bologna. She obeyed, and perpetually retained the surname of the homeland in which she was born. Thus indeed a certain vision was revealed and explained, in which two seats of most magnificent array had been shown to the holy Virgin; and she is surnamed "of Bologna." but one of them was larger and more splendid. While she was gazing at them with great attention and had asked whose they were, she heard that the larger and more splendid one belonged to Catherine of Bologna.

[12] The holy Virgin, therefore, having been elected to preside over the Bolognese monastery, was very gravely ill — so gravely, indeed, that her life was in great danger. Yet she was not hindered by this (so great was her devotion to and care for obedience) from proceeding immediately to her charge. sick to the point of death And first she was carried by litter outside the monastery, then by carriage to the boat; but her body was so exhausted and her strength so spent when she was carried from the monastery, that a blessed candle was given to her sacred companions, with which, as is the Christian custom for the dying, she might be signed, if perchance (as they suspected) she should meet her end on the journey. But it is wonderful to say how suddenly her strength returned once she was placed in the carriage, and how much more she was strengthened when she reached the boat, she recovers on the journey. in which she rested just as the others did, without any distress. Thus she arrived safely at Bologna at her monastery in the month of July, on the feast of St. Mary Magdalene, in the forty-third year of her age. In that very monastery, for three whole days there was marvelous rejoicing, not only of the holy Virgins, who had received her with incredible joy ^d, but of the whole city, with citizens vying to visit her, who could not sufficiently admire her affability, eloquence, the beauty of her manners, her wisdom, and the sanctity which she displayed in word and deed. She was elected to this charge in the year from the coming of Christ one thousand four hundred and fifty-seven ^e; in the forty-third year of her age ^f. The Bolognese monastery was then both small and humble, but the holy Virgin did not cease her prayers to God she completes the construction of the monastery, until, with not a few from the city joining who vowed their virginity to God, bricks, lime, timber, and other things necessary for building were daily and generously contributed. Thus indeed, in a short time, the monastery grew not only in the number of Virgins but also in its buildings, so that in its circuit and its size it can be compared to many towns.

[13] Meanwhile the holy Virgin shunned no labor and no hardship, so that the holy Virgins might serve God in comfort. she falls into a mortal illness While she was long occupied in these labors,

and had already suffered many serious ailments — such as violent headaches, hemorrhoids with much loss of blood, and fevers (for her body was easily and most readily susceptible to illness) — she fell into a grave sickness. Then the holy Virgin, judging that the end of her life had arrived, ordered her bed to be set in the middle of the room, from where she could conveniently address all. There, with a most solemn and most careful address, she exhorted the holy Virgins to peace and concord, and counseled them on the other things that would make them daily more pleasing as servants of God. When, however, the severity of the illness pressed upon her more with every hour and she seemed about to die shortly, she was taken from her bodily senses and led into a meadow of wondrous beauty and pleasantness, from which, having suffered a marvelous rapture in the midst of which the greatest Prince was seen sitting on a throne of his majesty. This throne was conspicuous with indescribable ornament. On two finials that were on the upper part of the throne, St. Lawrence was placed on one and Blessed Vincent on the other, with many Angels attending them. On the right side of the throne the Mother of the Prince was present. Everything was worthy of admiration, and that divine spectacle was beyond all words to explain. Before the Prince and in front of the throne there was one who was playing a stringed instrument; and the sound was that of a psaltery, which most clearly rendered those words: "And his glory shall be seen in you"; nor was any other song heard than the singing of those words. Isa. 60:2. The Prince himself, however, extending his right hand, took hold of the Virgin with his hand and said: "Listen, daughter, carefully to the song, and perceive what is meant: 'And his glory shall be seen in you.'" she recovers. But when she, overwhelmed with immense modesty at the presence and majesty of so great a Divinity, dared not reply, the Prince revealed everything to her and declared that she would survive this illness. And with these words the vision vanished, and the Virgin, restored to herself, felt that she was better and that her former strength was returning to her body, and not long after she recovered.

[14] what is the meaning of that vision, There is a twofold interpretation of this vision. The first is that the glory of the Cross of Christ was to be seen in her, which she bore in her body with great patience, indeed with immense desire and joy, always exhorting the Virgins subject to her to do the same. How greatly she always longed to suffer evils for Christ, she left no one in doubt through the little book that she herself composed. The second is that the glory of God was to be seen in her, on account of the preservation of her incorrupt body and the most sweet liquor flowing from it, which healed the infirmities of those who implored the help of this holy Virgin in the manner that is fitting; examples of which we shall set forth in their proper place. She was then about to die, but the most effectual prayers of the holy Virgins, who bore her passing with the utmost impatience, moved God. After the vision, how great was the holy Virgin's joy, as she frequently repeated those words — and the joy that followed it: "And his glory shall be seen in you" — could never be expressed; so great indeed that it was necessary for the Sisters to find a small lyre for her, to which she most sweetly and frequently sang, "And his glory shall be seen in you." Sometimes she lay silent, her face turned toward heaven, recalling the divine psaltery of David. The holy Virgins, hearing the sweetness of that harmony, were amazed; yet they wept, because they thought that she, still gravely ill, was about to die, and they feared she would abandon them. But she herself consoled them and affirmed that she would not die, and added: "May God forgive those who have hindered my death." Therefore she at last arose, although still not lightly ill, and returned to the accustomed labors of the monastery, working with the others in her usual manner; and so, without complaint, she was useful to her Sisters for nearly a whole year with the most weighty instructions that flowed from her mouth, full of the Holy Spirit.

[15] again after a year, about to die When she knew that the end of her life had at last come — before she was hindered by the gravity of the illness that was not far off (and it was a Friday) — she called her daughters to her, to whom she is reported to have delivered a long discourse, lasting three hours; in which she first warned them that the day of her death was drawing near, and that for this reason she had wished to speak to them and to counsel them on what befitted a devoted mother, before the approaching severity of the illness should deprive her of the faculty of speech. There, in a most weighty address about all the virtues to which she had so often exhorted them and which would render them pleasing servants to their Lord, she spoke at length and most carefully at the end about peace and their concord, showing that for Christians the sum of all virtues is reduced to this: she exhorts her own to peace and patience this is that good which Christ, about to depart to heaven, left to his Apostles to be preserved above all else; this also is what she especially, with all zeal and as much diligence as could be, would leave them to guard and preserve — that it is impossible to please God without charity. Therefore they must bear one another's burdens and patiently endure each other's faults; likewise they must bravely endure whatever evils might befall for Christ's sake. And she set before them her own example, for she had always most greatly desired to suffer all evils, and had borne them with great joy, so that (as befits a true Christian) she might imitate Christ and carry his cross — for whoever refuses to bear it should not be called a Christian. Having spoken many other things to this effect, pertaining to the further strengthening of their souls in the service of God, she made an end. On the following Sunday she dined with them; but shortly afterward, as the various illnesses that had afflicted her for twenty-eight years pressed upon her, she was so confined to her bed that she rose no more. On Tuesday she ordered the one to whom she confessed to be summoned, next she prepares for death. and she had a long conversation with him. Then, raising her eyes to heaven, she said: "You could indeed, good Jesus, have sent me this illness before I had resigned my charge and had seen the one who is to succeed me put in my place; and so, having had my wish, I might depart this life as a subject. But since it has thus pleased you, let not my will but yours be done." The next day, at the fourteenth hour, she urgently ordered the same one to whom she confessed to be summoned again, and meanwhile she had preparations made: a worthy place where Christ's sacred Body might be received, and the holy Oil for extreme unction, and also holy water and candles, and the image of Christ affixed to the Cross placed before her eyes.

[16] final address to the Virgins When these things had been hastily prepared, and the holy Virgins were terrified by the sudden event — for from these preparations they understood she was about to die at once — she spoke these few words: "I, dearest Sisters and daughters, am about to go, and will not return again or be with you any longer. Know, however, that I shall be more useful to you than I have been until now, if you walk in the way of God's commandments and the path I have shown you, ever mindful of mutual charity, of peace and concord, to which (as you know) I have always exhorted you. For peace is the hereditary good of Christ, which he left by testament not only to the Apostles but also to all Christians when he returned to his Father, and you too should consider yourselves made heirs of this good. This is the good that Christ so greatly loves and demands of his own; if you take care of it as is fitting, believe me that all things will turn out well for you. This will cause you, if anything in your Sisters offends you, to bear it patiently and to have compassion on them, and to abominate nothing more than the causes and seeds of discord. You are all of mature age, so that it need not take many words to show you what is right. The young Virgins who are now present and those who will be present in the future, and my Vicar ^g, who was such a benevolent and faithful sister to me, and at the same time my mother ^h, I commend to you. But I especially want you to beware lest you give cause for anyone to go from here to another place, or for anyone to move here from elsewhere. And if any shall be found to have despised this counsel of mine, I shall pray God to punish her and afflict her with the deserved penalty. Fear God, and with the love and honor that are fitting, pursue him — always prepared to endure all evils rather than do anything against his commandments. The good reputation of you and of this holy monastery, which has been violated in no part to this day, preserve with all zeal and diligence. If you do this, you will be my daughters, and you will feel that I am never absent from you."

[17] When she had said these things, such great sorrow immediately seized them all, she tempers the mourning of the Sisters. now clearly understanding that they would soon be abandoned by her, that everything was filled with sobbing and tears. This indeed seemed all the more grievous and intolerable to them because she was dying suddenly, contrary to everyone's expectation; for although she had been ill during those days, because they had seen her with a cheerful face showing no sign of death, they had by no means suspected that she would die at such a time. During those days the holy Virgin ordered that a familiar hymn be frequently sung to her, composed of vernacular verses, whose beginning is: "Beloved soul of the most high Creator, look upon your Lord, who awaits you nailed to the Cross" ^i. When the holy Virgins amid these things did not cease their weeping from great sorrow, the devoted Mother, turning to them, exhorted them with most gentle words not to weep any longer, declaring that those who did not cease weeping would not be her daughters. They should rather congratulate her, she recognizes the Confessor is present who was hastening from this most wretched prison of the present life to such great happiness. And while she was saying these things, she turned to the portresses and admonished them to hurry to the door, declaring that the venerable man to whom she confessed was present there, whom she had sent for. They went immediately and found it so. His arrival had been swifter than any human capacity could account for; but it was divinely brought about both that he should be present so quickly and that the holy Virgin should know that he had arrived and was knocking at the door. This also is worthy of equal admiration: that when, after confession had been completed, the Priest was about to administer to her the most holy Body of Christ, and could not find in the book the words that are customarily spoken at such a time, the holy Virgin, by the inspiration of the Holy Spirit, said: "Look, Father, in the middle of the book, and in such and such a place you will find what you seek"; she receives the sacraments and he found it immediately. When the devoted Mother had feasted on the heavenly Bread, she turned to the holy Virgins and said: "You, daughters, you, my Sisters, I beseech you, forgive me all, if I have ever in any way said or done anything that offended you; and no less, pray God for me." After this, her face having become wonderfully cheerful,

she raised her eyes, and once more gazed upon them as though she would see them no more, and she dies. and immediately lowered them. There, having repeated the name of Jesus three times, with a small and most gentle sigh she breathed forth her blessed soul, in the year from the coming of Christ one thousand four hundred and sixty-three, on the seventh day before the Ides of March, in the fiftieth year of her age, and the seventh year of her charge over the Bolognese monastery.

^a Indeed, before Pontiff Nicholas V decreed anything concerning them in the year 1452, on the occasion of the enclosure and reform that had been requested — for which an Abbess was sought from the convent of Mantua. That she should be chosen from among the Ferrarese Virgins themselves had been considered beforehand, namely after the death of Sister Thadea, who had first governed the monastery with that title for nearly twenty years. For this, however, a capitular election was not employed; rather, the matter was concluded between Lucia the foundress and the Fathers of the Observance, under whose governance they were placed, as will be clear in the following Life, which more fully encompasses the origins and history of the Ferrarese monastery.

^b Not of some ancient monastery to be reformed through her, as some think and as this author seems to have believed; but of a new one to be established through her, with a colony led forth from the Ferrarese monastery of holy Virgins.

^c Likewise Fr. Baptista de Levanto, Vicar General of the Order, and Fr. Marcus Fantuzzi, Minister of the Province of Bologna, all of whom had come with the Bolognese Legates to escort the holy Virgins with their Abbess to Bologna.

^d But we have already said that there were no others there before her, nor shall we see new ones admitted until autumn, in Life 2, no. 77.

^e Rather the sixth, as is established from public documents drawn up at Bologna, concerning which see Life 2, no. 76.

^f This is correct, since she is said to have been born on the 8th of September 1413; and these events took place in the month of July in the year 1456.

^g This was Sister Joanna Lambertini.

^h She had already assumed the habit of a Tertiary at Ferrara, and having followed her daughter to Bologna, had lived among the Converse sisters adjacent to the monastery for several years. But now, being useless from old age and blindness, she had been brought within the monastery. Her name was Benvenuta.

^i Grassetti believes this was composed by Catherine herself, and he presents it in its entirety in book 2, chapter 13. It consists of four stanzas, whose beginning is always repeated. The first commands contemplation of the pierced feet of the Savior, the second of the side transfixed by a lance, the third of the hands extended on the Cross, the fourth of the head crowned with thorns.

CHAPTER III.

The burial of Blessed Catherine, the exhumation of her incorrupt body, and the miracles that followed.

[18] In death, she was indeed much more beautiful The dead body is mourned by her daughters than in life, so that she could have appeared to be a girl of fifteen years sleeping. Immediately there followed an immense weeping of the holy Virgins and such wailing throughout the whole monastery that it was plainly evident how great had been the love of all of them for her, and how great the longing for the one they had lost. Some, when they saw that she had expired, collapsed as if lifeless from the magnitude of their grief. Then mournful voices were heard on every side, and throughout the whole monastery the lamentations of those weeping: some called her Mother; others, the model of holy Virgins and the glory of their monastery; others called themselves wretched because they were deprived of all counsel, all help, and all consolation; others, in mutual embraces, sent tearful voices heavenward, pitying one another and lamenting their common calamity. But when their grief had been satisfied for some time, they carried the holy body into the church for the celebration of the obsequies. But when they reached the place where the most holy Body of Christ is kept according to custom, after the obsequies the face of the deceased Virgin was seen by many who were watching to become wonderfully cheerful and to give signs of great joy. There the mournful voices and lamentations were renewed, and a fresh flood of tears. One kissed her face, another her hands, another her sacred feet; others could not be torn from her embrace. Then the obsequies were conducted with great pomp and solemnity; finally, with the earth dug out, the holy body was buried with a cloth placed over it, and a board placed above the body so that the earth thrown on top could not compress it. she is buried: Afterward a great fragrance began to be perceived from the tomb, and certain rays were seen to flash forth from it; by which things they were more confirmed in their belief that the holy Virgin had been taken up to heaven, since these were undoubtedly signs of her holiness. If any of the holy Virgins were afflicted with some illness, they would approach the tomb, and invoking the help of the holy Virgin, they were set free.

[19] the storm is dispersed This made them begin to feel a certain shame that she had been buried so humbly and covered with earth. Therefore at last, with the permission of the Fathers to whom the matter pertained, they exhumed her. While four Virgins, to whom this task had been given, were preparing to do this, a horrible tempest, through the envy of demons, suddenly arose — of rain, hail, thunder, and winds — and the darkness was so thick (and it was night) that not only could the exhumation not take place, but the burial site could not even be found. Seeing this, they took refuge under the portico that surrounds the sacred area of the tombs, and turning to prayer, they besought God to calm the great tempest. Immediately, therefore, tranquility was indeed restored; but the darkness was still so thick and horrible and by the darkness of night that the place of the tomb could in no way be found. Then one of the four went out into the middle of the area, and making the sign of the Cross and invoking the name of Christ, she prayed God that if he approved of what they were doing and wished the holy Virgin to be exhumed, he would dispel the great darkness of night and bring clear weather. Her prayers were immediately heard, and the sky, as wide as the area extended, became clear; and there, by the brightness of the stars and the splendor of the moon, the burial site was easily found, as rays like those of a star descended divinely upon it. Thus at last the exhumation was not difficult, and the holy body was placed in a casket that they had prepared for this purpose, to be buried again, the body is exhumed, sweet-smelling and entire, but more honorably. Yet somehow they found themselves compelled to carry it to the nearby portico, from which so great a fragrance suddenly spread throughout the whole monastery that the Virgins came running from all directions in amazement, and were overcome with incredible joy at the miracle. They cleaned the face and garments that had been soiled by the earth thrown upon them. The nose and the parts of the mouth that had been compressed by the weight of the board placed above them were divinely restored to their former state; and from the nostrils blood flowed to the measure of one cup — blood no different from that which flows from living bodies.

[20] After this, when they wished to return the holy body to its tomb as they had been instructed, it was brought about by divine power it is carried back to the church, that while they were lifting it, they were compelled by a certain force to carry it not to the tomb, as was the intention of the bearers, but into the church. When they placed it before the most holy Body of Christ, the face of the deceased was plainly seen to become cheerful and to show signs of reverence three times, with the diffusion of that marvelous fragrance; whose sweetness was so great that it seemed in some indescribable way to overwhelm the senses and take away the breath. The holy Virgins, astonished by the novelty of the event, cried out "Jesus, Jesus" many times. At each passing moment the face of the deceased appeared more beautiful and more cheerful, and was colored as though alive, with redness mixed with white. From the whole body indeed, but especially from the face, a sweat of divine fragrance flowed, which at times appeared to turn the color of blood. She counted herself blessed it flows with miraculous liquor, who was able to gather it for herself. When the fame of so great an event had spread through the city, many of the foremost citizens, having first obtained permission from Angelo ^a, Cardinal of the Holy Cross, who was then in the city as Legate of the Supreme Pontiff, to enter, came to witness the miracle in person. And the Legate himself, moved both by the fame and touched by devotion, requested for himself what the holy Virgins call a "bavara" ^b — the one the holy body had worn in the tomb — drenched with the liquor we have described. He also wished to have a copy of that divine little book which the holy Virgin herself (as we have shown) composed and wrote with her own hand. For seven whole days there was a concourse of people to the holy body, it is given to the people for viewing for seven days. handled and venerated, and in every part utterly incorrupt, no different than if life had just then left it; and all who saw it affirmed that they had never seen the body of any Saint more beautiful or more fragrant. And indeed many Princes and Kings ^c who passed through Bologna did not disdain to visit it with great veneration.

[21] But ^d God willed that the sanctity of this admirable Virgin, long witnessed and in many ways indeed, she shines with miracles, should become much more illustrious after her blessed death through the number and magnitude of miracles — from whose abundance I shall recount not a few, so that it may appear with what honor God wished to distinguish her who, while she lived, had so despised herself. And first, many of the Virgins of the same monastery experienced her help: some who suffered from pains of the head, chest, or sides; others from rawness and weakness of the stomach, so that they could not retain food; others whom constant anxieties and perturbations of the soul left no rest. Among these, a certain one who had suffered from nerve pains for eight years curing various diseases, was freed from that affliction when she invoked her. Likewise another, who had suffered from a most violent cough, on account of which she endured immense torment of the chest, when she placed her chest against the feet of the holy Virgin. A certain woman had begun to suffer gravely from the plague, and already with a violent fever a mark appeared on her throat: she implored the help of the blessed Virgin, and the pestilent disease immediately departed. Another had indeed pierced through her finger, and fleeing to the same help, she was instantly healed. A holy Virgin in the monastery of St. Agnes had suffered severe headaches for twelve years: she implored the help of Blessed Catherine and obtained it.

[22] Two monks of the monastery of St. Michael, whose common name at Bologna is "in Bosco" ^e, and bestowing other benefits: were making a journey somewhere when a great rainstorm arose, and there was nowhere to take shelter. They asked the holy Virgin to help them: she was present at once, so that wherever they walked, the rain gave way and did not wet them, although on both sides of the road a heavy downpour was falling. Niccolò Campeggi had a daughter whose health had been despaired of, and all the rites performed for the dying had been completed. The anxious mother fled to the help of this holy Virgin and touched her dying daughter with her relics. The daughter immediately fell asleep and thought she was being led by a certain Virgin to the body of Blessed Catherine; and when she seemed to have touched it, she awoke and felt herself relieved of all illness, and recovered. When the mother saw this — she who had five sons, all suffering from fever — she hung the same relics around the neck of each, and all were instantly healed. A noble woman in a certain monastery had a son

who was being driven by great urges to leave and to return to his former life. The mother, anxious about this, prayed to Blessed Catherine that her son might be confirmed in his resolve to remain, and he was confirmed ^f.

[23] A girl had for many years had twisted feet and hands, and could scarcely speak; various diseases cured, moreover she seemed to be oppressed by an unclean spirit. But when she saw the holy body and ate bread that the holy Virgin had touched, she was set free. A woman whose eyes watered constantly and who could barely see was healed by the touch of those same relics and saw perfectly. Another, whose feet were so corrupted that she could walk only on her knees, experienced the same help. A mother had a daughter who was expiring, already signed in the Christian manner: she implored the help of the holy Virgin and was heard. Another was tortured by the most grievous pains in her chest, so that at times she seemed about to burst apart; she obtained the same help she had implored. An infant had such a swollen throat that it could no longer take milk, and was plainly dying; it was healed by the touch of those same relics. Another child, only three months old, fell from a terrace that was twenty cubits high, and from so severe a blow lay for four hours as though seized by the falling sickness, and his head was marvelously swollen. The mother invoked the holy Virgin. The boy was healed, and that great swelling of the head suddenly departed. A certain man had an eye protruding and no less swollen than an egg, and utterly deprived of all light; he fled to the same help, and his eye was restored to its former sight and position.

[24] likewise others, A certain mother had a small daughter gravely ill with fever and pains, who cried out day and night from the dire sickness and could find no rest. She invoked Blessed Catherine to come to her aid and that of her daughter, and was immediately heard. A certain young man was dying, and there was no longer any hope of recovery: by the touch of those same relics and a vow, he escaped unharmed. A woman, in intolerable ear pain, could not stop crying out: she implored the help of the holy Virgin, and the pain was immediately relieved. A young man had fallen into consumption and had not risen from his bed for many months: he vowed to Blessed Catherine a gilded silver crown, and was healed ^g. A girl, driven to madness by the magnitude of grief over the death of her husband, was restored to her mind through the prayers of the holy Virgins of the same monastery, by which they implored the help of Blessed Catherine for her ^h. More admirable is what I shall relate. A certain young man ^i was suffering from many diseases at one time — of the head, the liver, and the spleen: one part of his body was paralyzed, and one leg was so contracted that his foot was above his knee. He washed himself with water that had touched the body of the holy Virgin; immediately that leg was extended to the measure of a palm, and shortly after another palm and more, so that he could set his foot on the ground. Then he anointed his forehead with the sacred liquor, and all those many diseases departed from him at once. A girl who for sixteen years had had an ulcerated throat from a dire scrofulous disease anointed herself with the same liquor and additionally wrapped a bandage of the holy Virgin around her neck, and was healed.

[25] More memorable is what follows. Another girl, in the third year of her age, and others, had cut her eye-socket with a knife and had carried it thus for nine years. The entire eye had come out of its place, black beyond measure, deformed, and the size of a nut, hanging down upon her face and constantly weeping and as though burning. But when the help of this holy Virgin was implored, the eye returned intact to its place, and was more beautiful than the other. A woman who had a son most gravely ill (whose recovery had already been despaired of) went to the holy body, anxiously commended her son, and her prayers were heard; and returning home, the devoted mother found her son well. A young man who had been ill for six years and had putrefied and foul-smelling legs and thighs, with great confidence of recovering his health, washed himself with water that had touched the sacred body, and his wish was fulfilled. A woman, vexed for three years by a grave illness and immense headaches, to the point that she was believed to be tormented by a demon, could find no rest, nor had the remedies sought availed anything. After all had been tried in vain, her household finally had recourse to the holy Virgin, vowing to her a wax statue and a silver heart; and their prayers were not in vain. Another woman suffered an extremely dangerous disease of the fig on her finger with incredible pain: she vowed a silver finger, and additionally wrapped the fig with a bandage of the holy Virgin; and not long after she found the disease, adhering with its roots to the linen cloth with which she had bound her finger, and was healed.

[26] A certain man had one part of his body immobile and utterly useless, and others: and moreover was tortured with immense pain. Having prayed to the holy Virgin to come to his aid and having been anointed with the sacred liquor, he recovered his former health. Another man, sixty years old, whose intestines were prolapsed, was healed by the touch of the relics. By the same ailment many others, and especially children, likewise escaped safe and sound. A young man having a paralyzed side of his body and an entirely ulcerated leg experienced the same help. Another, while falling headlong from a height, invoked this holy Virgin and suffered no injury. A certain man had fallen from a grave and prolonged illness into paralysis: he fled to the same help and was freed. A girl was suffering from a most serious disease of the throat, so that she could neither hear nor speak: she recovered upon being touched with those same relics. A boy lay as though dead and was no longer breathing: by the touch of those same relics he vomited three horrible worms and escaped unharmed. Another, likewise already dead, was revived by the same touch. In the same manner a woman was healed who had suffered immense pain in her shoulder and arm, which she could in no way lift. A certain doctor, laboring under a severe fever, when his health was in great danger, likewise escaped imminent death in the same manner; and many others similarly who suffered from tertian or quartan fevers. A boy seized by the plague was immediately healed by a vow.

[27] A woman who had a dislocated arm with intolerable pain, not knowing what to do, invoked Blessed Catherine. other similar benefits. She was immediately present and said, "Go, and I will teach you." The woman, however, was healed by these words. To the same woman's son, who was suffering from the plague, the blessed Virgin came and said: "Do not fear; for you shall be healed"; and he was healed. A certain jurist, seized by a severe throat disease so that he appeared about to die, escaped by the same help. A woman had labored in childbirth for two days and could not deliver: by the touch of the relics she immediately gave birth and suffered nothing further. In a similar way a certain distinguished man was healed, whose not only chest but entire body had been seized with immense pain. A girl, in some intolerable pain, saw with her own eyes the holy Virgin whom she had invoked, kneeling and praying God on her behalf. Seeing her, she said to all who were present: "Kneel at once! Do you not see Blessed Catherine praying God for me?" And while she was saying this, that great pain departed entirely at once. A Carthusian monk had suffered from a certain dire disease for two years, and the remedies sought had availed him nothing; by the help of this holy Virgin he was immediately freed. A companion had gouged out a young man's eye with a rod during play, and it was entirely knocked out of its place: the anxious mother implored the help of the holy Virgin and vowed a silver head for her son. When the eye was restored to its place by the doctors, it adhered and was restored so perfectly that it appeared never to have been moved from its place. A noble woman, who sometimes suffered the falling sickness several times in a single day, went to the holy body and offered a torch; and she no longer suffered from that disease. Four children were also freed from the same ailment.

^a Surnamed Capranicus, a Roman by birth; an angel in name, morals, and learning, says Ciacconius. Cardinal Capranicus. He was made Cardinal and Bishop of Rieti by Pius II in the first creation of Cardinals in the year 1460, and afterward Bishop of Praeneste; he sustained the difficult legation of Bologna for eight years, with great praise for his pastoral solicitude.

^b What is a bavara? It is a linen cloth that, stretched under the chin from ear to ear, decently covers the bare parts of the neck and chest; taking its name from "bava," that is, foam or saliva, as though prepared to catch the effusion of the mouth, lest it stain the garment. It is called "barbetta," that is, a little beard, in France and French-speaking Belgium by nuns.

^c We shall see in Life 2 about two Neapolitan Queens; about Clement VIII, Supreme Pontiff, and Charles V, Roman Emperor, we spoke in the Prolegomena. But Flaminius could not have written about these, being nearly a whole century earlier; he could have written about the earlier ones.

^d Hence Flaminius, taking a new beginning, prefixes this title: "Very many miracles are recounted which followed the blessed death of the holy Virgin."

^e Situated at the very gates of the city, on a pleasant and wooded hill.

^f This grace is reported by Grassetti separately, the first among three spiritual miracles; book 4, chapter 13, in many more words indeed, but of no greater substance than these few.

^g Grassetti teaches more fully that this happened at Ferrara; and that the young man had learned from a certain Juliana coming from Bologna about the miracles that were happening there, and had made a vow that if he were healed within eight days; and he soon began to be healed, so that on the next day he arose and dined with his household.

^h And this likewise happened there, with the girl's father-in-law entreating the Sisters' prayers; and at the very hour when they were being offered in choir at the Abbess's prescription.

^i His name was Giovanni Maria Bonacursi, says Grassetti; and he too was from Ferrara.

CHAPTER IV.

Blessed Catherine, seen by various persons, restores health to them, and other miracles.

[28] A girl afflicted by the plague, when swellings had already appeared under her arm, on her shoulder, and on her left hip, saw in her sleep Blessed Catherine present before her, whom she invoked and felt bringing her help ^a. A holy Virgin of the monastery had for two years been tormented by a great constriction of the chest and at the same time a cough, she appears praying for the sick one, and was believed to be suffering from consumption ^b. But on the night when Blessed Catherine was exhumed, she anointed her chest with her sacred liquor. She afterward saw in her sleep Catherine praying God on her behalf; and while she was doing this, the sick woman sensed a fragrance of indescribable sweetness, which she could not endure. Her whole being seemed to melt inside and out, and in some incredible manner, carried away toward God, she began to cry out thus in her sleep: "Jesus, Jesus" — as she felt herself failing in that great sweetness of fragrance. Afterward, upon waking, she found herself freed from her old illness.

[29] No less memorable is what follows. A holy Virgin ^c in the Ferrarese monastery of Corpus Christi had a dislocated knee, and this caused her immense pain. On the fifth night, when she had implored the help of Blessed Catherine with the greatest prayers,

she was overcome by sleep. she is seen in the garb of a Queen, Thus sleeping, she thought she was in a most beautiful palace, in which a great number of most handsome youths were adorning a certain Queen. One of their number, turning to the others, said: "And how has she dared to enter here?" Another replied: "It is credible that she did not come rashly or without being summoned." She therefore saw, standing at a distance, the Queen I mentioned, clothed in a white garment with a mantle of wondrous whiteness cast over it, not unlike that pallium which Priests about to celebrate solemn rites customarily wear over their vestments. She sat on a most beautiful throne, her illustrious head bearing three crowns, arranged so that one surpassed another in value and beauty. And she heard that this was Catherine of Bologna. She therefore began to ask her to help her. Then the holy Virgin beckoned to her with her hand to come to her; but overcome by a certain modesty at the splendor and brilliance of such great majesty, she did not dare approach. But the Queen called her to herself again. She therefore drew near, but as she came closer, she could not bear the fragrance of her perfumes and seemed about to faint. Then Blessed Catherine turned to a certain one and heals a dislocated knee: who sat beside her — a holy Virgin clothed in a most beautiful garment of dark purple, whose adornments were also distinguished, though inferior to those of Blessed Catherine. To her the holy Virgin said: "I pity this sick woman; therefore I wish to be of help to her." With these words she rose from her throne, gesturing to the sick woman to wait there a little while. Then, wishing to walk, she lifted with her right hand the inner part of her garment, which flowed to the ground, and bared her foot, which was whiter than snow, and on the upper part of which, around the ankle, a golden circlet gleamed. When she had advanced a little, she turned to the sick woman with a kind and very compassionate gaze and blessed her; and then, waking, she clearly felt the bones of her knee being restored to their place. While this was happening, she was afflicted with such pain that she was forced to cry out twice, "Jesus, Jesus." After this she rose from her bed; yet not with an entirely steady step could she stand. But when at last her knee was touched by the relics of the holy Virgin, it regained its former strength and firmness.

[30] resplendent in most beautiful attire, Not unlike this is what I am about to narrate. Another in the same monastery, one of those same Virgins, had carried for twelve years a broken vein in her chest, from which a great quantity of blood sometimes flowed, and at times she seemed about to expire altogether. One day she was overcome by a light sleep. Immediately a most beautiful woman appeared to her as she rested, whose garments were most beautiful, of purple silk, interwoven with gold and silver that marvelously enhanced their grace and value, with pearls white as lilies and gems and most beautiful flowers intermingling. Her head was made remarkably distinguished by silver tresses adorned with blossoms and gems, beautiful beyond what anyone could express — and above them a crown whose splendor equaled the splendor of the sun. Her age was youthful, about thirty-three years. A young man was present beside her, of the same age and very similar beauty. She asked the sick Virgin how she was. "Well," she said, "inasmuch as it pleases God; but as far as human feeling is concerned, she cures the spitting of blood: I suffer severe torment." "But I wish," said the other, "to show you how grave this illness of yours is." Saying this, she seized a small knife, with which she seemed to cut open the center of her chest. The sick one, looking, saw a great fissure in her chest full of corrupted blood, which seemed to be churning about. Then the woman said: "Take courage, and hope that Catherine of Bologna will come to your aid." And with these words she vanished. When the sick woman awoke, she felt much better. On a certain night, shortly before dawn, having returned to her room, when she opened the door she sensed a marvelous fragrance. Astonished by this, she exclaimed "Jesus!" and entered with great fear. But a certain wondrous faith arose in her heart, as though she heard someone within saying to her: "Do not doubt that by the merits of this Virgin you will be perfectly healed." Therefore, full of hope and faith, she asked to be signed with her relics, and being healed immediately, she no longer spat blood.

[31] After some days, this holy Virgin began she displays to the same sick woman the Order of Minoritesses, to suspect that what she had seen had been a diabolical illusion, since she considered herself unworthy of so great a benefit. Therefore, while on a certain night she was occupied with the rosary of the Mother of God, as is the custom of most Christians, she was overcome by sleep, and immediately there appeared to her that most beautiful and most splendidly adorned woman she had seen before, having with her the same young man we mentioned. Gazing at her with gentle eyes and a benevolent countenance, she gently rebuked her incredulity and said: "O incredulous one, come with me; do not doubt." Saying this, and taking her by the hand, she led her into a most delightful garden, whose wondrous beauty no one could match in words. But the Virgin herself, who saw it, related these few things out of many. The pavement of the garden was of the purest gold, set with gems of every kind; there were colors, especially purple tending to black, white, green, and celestial, and many others. And from such a pavement, herbs and blossoms of marvelous fragrance sprouted forth, delighting the eyes of the beholders with incredible charm. On the right side there was a very long row of youths — all of them, indeed, more beautiful than the human mind could conceive. Their garments were most precious, of purple silk, interwoven with gold and silver, with pearls and gems of every kind intermingled, most beautiful. In their right hand they held a small but most radiant cross. Around their necks they had a circlet wrought with wondrous art; and they were adorned on every side with other ornaments beyond what can be described.

[32] In their midst, like a certain King, one appeared with St. Francis, much more illustrious and adorned than they, from whose body five most brilliant stars shone forth from his hands, feet, and chest, illuminating that entire long procession with a wondrous radiance. In the middle of the garden, by steps made of solid gems, carved with much art, one ascended to the throne of that King, on which an innumerable multitude of infants was seen. Their garments were tunics of a dark purple color, with white stoles worn over them. In the middle of their chests they bore a small golden-colored lamb, carved with remarkable craftsmanship; and the Holy Innocents, the necks of the infants were adorned with a slender circlet of purest gold, suited to their age. In their right hand they held a palm, decorated with lilies and purple roses; in their left, a musical instrument, which, as they played, they sang most sweetly:

"Glory, praise, and honor be to you, O Christ the King, our Redeemer, to whom the childlike throng sang a devoted Hosanna."

The sweetness of that childlike harmony was so great that no one could even conceive of it, let alone capture it in words; so that she who had been present said that all human pleasures and all joys combined, if they had been gathered into one, would have seemed, compared to that harmony, a thing of mourning and full of sadness. She added that she would have been blessed if she could have remained forever with even one of those infants.

[33] Therefore she, in amazement, turned to the Queen by whom she had been led into the garden and said: "O noble and blessed Queen, and she explains the mysteries of this vision, is this perhaps the royal palace of the King of the French, or rather of Ahasuerus, about which so many wonders are told?" She replied in a kind and very gentle speech: "Know that this is not the palace of a mortal King. These infants, whose harmony you so admire, are those innocents who shed their blood for the infant Jesus. That King is our Patriarch, Saint Francis; and that great noble order of knights are his Friars Minor, who followed in his footsteps. The precious garments that you now see were given to them in exchange for the vile and rough ones they wore while they lived their mortal life. They hold the cross because, carrying their own cross, they imitated Christ. Those five so brilliantly shining stars, which you see gleaming from his hands, feet, and chest, are the stigmata that our Patriarch bore on his body."

[34] When she had said this, she withdrew a little, and she perfectly heals the sick woman, then returned suddenly like a bird, bringing with her two most beautiful maidens, adorned with marvelous finery, so that they too could have appeared to be queens. One of them held in her hand an open pyxis, full of a precious and most sweetly fragrant ointment; the other held the lid of the pyxis. The Queen approached the sick woman, and the maidens with her. Then she dipped the tip of her little finger into the pyxis and anointed the chest of the sick woman, and said: "Now place your hope in God, and believe that by the merits of Catherine of Bologna you will no longer spit blood." But she, hearing these things, gave her as great thanks as she could. She believed her to be either the venerable Mother of God or one of the heavenly ones, and with great fear and reverence she said: "O blessed and venerable Lady, may it not burden you to reveal your name to me." Then she, and reveals who she is, with a kind and cheerful face, said: "I am that little dog whom the blessed spirits in the heavenly homeland call Catherine. This youth whom you see as my companion is your Father, Saint Bernardine. Of these two maidens, one is the holy Catherine, and the other, whose name you bear, is Blessed Domitilla." And with these words they began to embrace one another with great joy and applause. Then she who had been present at the divine spectacle awoke, and growing better each day, was restored to her former health.

[35] A certain Ferrarese nobleman, wealthy and of importance, was entangled in a lawsuit of great consequence, and certain documents pertaining to it — some Ferrarese persons helped, he had absolutely no idea where they were. On account of this, anxious with immense worry, he did not know what to do. Blessed Catherine of Bologna came to his mind, and he hoped she would help him; nor did his expectation deceive him, for when invoked she appeared and taught him that the documents he was seeking were at Venice, and she revealed with whom they could be found. He went, found them, and won his lawsuit. Another Ferrarese nobleman was tortured by a most grievous stomachache, and could be cured by no remedies, and seemed about to die. He therefore vowed a silver stomach to the holy Virgin, and immediately experienced her presence. An infant of six months had lain dead for eight hours. The father implored the help of Blessed Catherine, a dead person is raised to life, vowing to her a wax effigy for his son. The infant immediately revived, and carried to the holy body of the Virgin and placed in her lap, with wondrous delight, as though wishing to give thanks, he showed great signs of joy; and when he was old enough to speak,

he did not cease asking his father to take him frequently to see and venerate her.

[36] A girl, corrupted by sorcery out of envy and gradually consumed by wasting, lay as though about to die. Her anxious mother commended her to Blessed Catherine, others cured, and within a few days she was restored to her former bodily condition and beauty, to the great wonder and joy of all. A noble matron had long suffered most gravely from the disease of hemorrhoids, and the remedies applied had provided no relief; a great part of her body was corrupted by a dire abscess, and she was unable to evacuate on account of excessive swelling and hardness of the anus, so that everyone believed she was about to die. The woman, suffering in such torment and danger, prayed to the holy Virgin to bring her aid. I shall tell a marvelous thing: she had scarcely finished praying and making her vow before she was healed. Another woman, who had been driven to madness by excessive grief over the loss of her son, and had been without her mind for three years, was immediately restored to her former senses when at last her relatives had recourse to the help of Blessed Catherine.

[37] Why should I recount more? I would certainly find no end colic pains driven away by the touch of a garment. if I wished to review everything by which Almighty God daily wished to make this holy Virgin ever more illustrious. But these things that we have reviewed — not a few indeed — can sufficiently show (unless I am mistaken) her glory and the exalted place she holds with God. Nor are daily examples lacking by which this can be abundantly established. From among these I ought not to pass over in silence one that occurred last January. A venerable man of the Order of Friars Minor, Fr. Thomas Coccus of Imola, to whom the holy Virgins of the Bolognese monastery of Corpus Christi now make their confessions, was suffering from a most grievous colic and was tortured by the most intense pains for many days, which sometimes persisted for twenty-two hours, and the remedies sought from everywhere were of no avail. When his health had already been despaired of, it came to the mind of one of the holy Virgins — by divine inspiration, it is believed — to apply to him Blessed Catherine's outer and close-fitting garment that descends from the chest and shoulders to the feet, which they call a bavara ^d, and which to this day is preserved just as sacred objects are wont to be. This was immediately placed over the affected area. And it was so effective in removing the most atrocious pain that the one who experienced the heavenly help himself confesses that he cannot find words to explain how quickly the disease fled from him. But as to miracles, this above all pertains to the supreme glory of the Virgin: that no one who has had recourse to her in the manner that is fitting has ever poured forth vain prayers, so benign and so readily available has she always shown herself to her suppliants. And lest anyone should doubt this, the magnitude of the miracles and their vast number so manifestly show and attest it that the matter needs no more diligent or lengthy assurance from us. Therefore I shall make an end of speaking here.

^a The vow to go to Bologna, which Grassetti here mentions, is an indication that this miracle occurred outside that city. The same author says the girl's name was Isotta, which seems to be a diminutive drawn from Isabella.

^b The same author says that this was one of those whom the Blessed, while still living, had consoled with words only, and leaving still languishing in the infirmary after having cured the rest, and he adds several other circumstances of lesser moment, book 4, chapter 7 — such as that, aroused by the noise of those preparing for the exhumation, she also went out to the church, and seeing so many wonders, at last conceived confidence to ask for her health.

^c Her name was Evangelista, as I read in Grassetti, chapter 8; and in the next chapter follows the other vision that accompanies this miracle.

^d What a bavara is we have already explained. And that a bavara was applied here not only Grassetti states, but also Christophorus Mansueti, who calls it a bavarola or sotto-gola, What part of the garment is the Patientia? that is, a linen sub-chin cloth — a very different part of monastic garb from what Flaminius here describes, descending in the manner of a scapular from the shoulders to the feet in front of the chest. It is not, however, a scapular, because a similar part on the back does not correspond to it; and it belongs only to nuns, made from the same cloth as the rest of the garment, and is called by its common name in the monasteries of St. Clare "Patientia," as will be sufficiently clear from the following Life.

ANOTHER LIFE

From the Italian of the Rev. Fr. Jacobus Grassetti of the Society of Jesus.

Catherine of Bologna, Virgin of the Order of St. Clare (Blessed)

AUTHOR: JACOBUS GRASSETTI.

PREFACE OF THE AUTHOR.

The Life of Blessed Catherine of Bologna has been published by various authors before now: Authors of the Life: first, she herself, by many others it has been touched upon incidentally while treating other subjects. Among those who treated the matter more extensively and by design, the first place must be held by Catherine herself: for she wrote, by divine inspiration, a treatise to which she gave the title "On the Seven Spiritual Weapons," and she inserted into it the chief and most noteworthy events that befell her, first as a laywoman and then as a nun at Ferrara, while she was being exercised through the most troublesome temptations for the experience of spiritual warfare. 2. Illuminata Bembi, her companion, The second place is owed to Sister Illuminata Bembi, one of those who, having lived familiarly with her for many years, were for the most part aware of the things that pertained to her — inasmuch as, shortly after the death of the Blessed Mother herself, she composed in a fair-sized volume, in a clear and eloquent style, very many matters to the same effect, of which she had either been an eyewitness herself or had obtained knowledge through Catherine's own account. This volume is found to this day, written in the hand of the compiler herself, who, because she died in great repute of sanctity — confirmed by some prodigies above the order of nature — is preserved. And the aforesaid manuscript is held in great veneration by the nuns of the Monastery of Corpus Christi at Bologna.

3. Dionysius Paleotti, After her, the next author of the Life — arranged indeed in a historical method — was Fr. Dionysius Paleotti of the Order of St. Francis of the Observance, a man of rare talent and judgment. His work, although it came from the press without the author's name, was spread throughout all Italy and received with universal applause. And so that the fruit to be hoped for from such examples might reach foreign nations as well, it seemed altogether necessary that it be rendered into Latin and communicated to those regions where Italian is little known but Latin widely understood. But since that Religious had left many things untouched, and moreover many new miracles had been added to the earlier ones daily, which he could not even touch upon since they had not yet occurred: 4. Christophorus Mansueti: there was found a certain nobleman, called Christophorus Mansueti, who would review the things related by others and add new things that seemed fitting to be added. This book appeared in print when all copies of the earlier Life had not only been sold out but were nearly destroyed and consumed by age; and almost alone it now passes through people's hands, reprinted by repeated impressions. Nevertheless, since nothing in human affairs is in every part complete, whoever was able to learn more deeply the Acts of Blessed Catherine and the secrets of the monasteries in which she lived, learned equally that not only had not everything that could be said been brought forth by the aforesaid author, but that many things among those that had been said were confused and altered, what is lacking in these authors is considerable because he was unable to have at hand copies of all those writings necessary for completing such a work, or to deal in person with the nuns of either monastery, from whom he would have received much assistance and would have learned more certainly those things that mattered not a little for carrying the undertaking forward more solidly and perfectly.

Therefore a Canon of the College of St. Petronius, named Paul Casa-nova, of proven piety and nobility, to whom a certain care of the Bolognese monastery had been entrusted — which gave him the freedom to examine more freely all the documents of that house — when he too recognized that a book about the illustrious servant of God, Catherine, could easily be written that would relate her deeds with greater accuracy and certainty, and had discussed the matter more frequently with the Mothers of the monastery themselves and other Superiors, was induced by the request and encouragement of all to take that role upon himself Paul Casa-nova collected, and to conceive the form of a new work that would provide the world with the fullest possible knowledge of that Blessed one and encompass her entire history in order. Paul undertook what was asked most willingly, and with the greatest diligence, having examined all the writings that could be of use, and having also begun various processes under the authority of the Archbishop and the Vicar of Bologna, he compiled an immense volume, comprising whatever he had ascertained to be certain and indubitable, not omitting even the smallest circumstance suited to completing the history.

But neither did he succeed in bringing to light what he was laboring to produce, for he was taken from this life before the entire material thus collected could be given form. Nor, had he published it, would the work have been complete, to which (as far as we can conjecture) the author would have given no shape — one traversing by benefit of style the material arranged in order through a continuous narrative. Yet he, who had discovered such a new world (so to speak) in that ocean of all virtues and had bidden others to hope, left to all the devotees of Blessed Catherine an immense desire to at last read a full and perfect Life of the one whose love they carried in their hearts. And so this charge was finally brought to the Superiors of our Society, from all of which, delivered to the author, and by them imposed upon me — entirely ignorant of the whole business, before it was concluded and fully settled among those who by their right could command me. Yet I received the commission willingly and with reverence, both because, being convinced that this matter — not designated by any will of my own — was from God, I was certain that his help would be forthcoming; and because, born of a Bolognese mother and having been led repeatedly from my earliest years to venerate and view the holy body of the Blessed, I judged myself bound to strain every sinew of my strength and to devote them to her honor — however weak and unequal to a burden for which others, both within and outside our Society, more suitable could be found, and at whose hands a more felicitous work would have been produced, more in keeping with the merit and dignity of the most noble subject proposed for description.

Whatever, however, I say I have written here from those handwritten documents (mentioned above, and whose unquestionable authority should be accepted by all), I wish it to be understood that I also confess I was much aided and made use of the volume of the aforementioned Paul de Casa-nova, this history was composed, collected with equal care and labor. Nor do I believe anything else was left to me but to refer the individual items, scattered in various places, to certain headings of times and places — for this is the one liberty it is fitting for an author to employ in writing history, and for the reader to grant. Certain things I nevertheless deliberately omitted, because I did not find them sufficiently well proven; other things that seemed superfluous and would have importune interrupted the flow of the narrative, I trimmed away. Following the order

that the nature of the subject demanded, I divided the work into four books, divided into four parts. of which the first, preserving as far as possible the chronological order, comprises the deeds of the Blessed from her birth through all the time she lived as a nun at Ferrara, and as a Professed for many years, until she was sent to Bologna. The second follows her Acts in the city of Bologna up to her blessed death. The third presents a catalogue of the chief virtues by which she singularly cultivated her soul during her life. The fourth, finally, contains the marvels that began to be manifested from her death onward and were continued through the course of nearly an entire century. And here let the preface end and the history begin, in the name of the most holy Trinity.

The Translator to the Reader.

Why many things are omitted in this version; You will grant me this indulgence, Reader, which I believe was not unwillingly conceded to the one who collected the Acts of John of God, by those who in this vast work love the brevity of the individual parts, which even so constitute the bulk of a very large body. You will grant me this indulgence, I say, that, having presented the first Life I could obtain in its entirety, I may render this second one in Latin in a more compressed style, so that the latter contains nothing that the former does, and merely supplies its deficiencies. Thus we present here the order of books arranged into their chapters, as the author followed it, while we shall make our own division in this epitome; the order is sometimes changed. and indeed we shall even reverse the order of certain chapters. For since there was at hand Blessed Catherine's little book about her temptations, teaching the seven spiritual weapons, rendered into Latin by Flaminius, I did not think I ought to use another's paraphrase where Catherine herself could speak about herself. Therefore, while I introduce her speaking in her own words, I discovered that Grassetti did not always observe the chronology of each event in these matters, as he followed the titles he had prefixed. In a similar manner, the chapters of the third book, which he had paraphrastically taken in their entirety from the booklet of Christophorus Mansueti, from chapter three inclusive up to the twelfth, I preferred to receive from Christophorus himself — who had covered the same matters both earlier and in fewer words — and words are accepted from elsewhere as Thannerus rendered them into Latin, also expunging those things already found in Flaminius. Finally, concerning the events of the fifteen days following the Blessed's death, I preferred faithfully to set down the very words of Sister Illuminata, who was present, from the same Christophorus and the same translation, rather than use another's paraphrase. Of these things I wished to inform you here, Reader, lest you wonder if you find certain things different from the author we are rendering into Latin, and things read here in another manner and order, and not a few omitted.

Series of Books and Chapters.

BOOK II. CHAPTER I. The plan to found a monastery at Bologna is discussed; what the Blessed did in this matter, and what she learned by divine revelation.

II. Bolognese legates come to Ferrara: Catherine is appointed Abbess of the new monastery.

III. She departs for Bologna: what happened to her at the beginning of the journey.

IV. Catalogue of the companions in whose company she arrived at Bologna.

V. How the nuns were enclosed, and certain novices were admitted.

VI. The number of Sisters increases: the monastery is enlarged: certain graces are obtained through the Abbess's prayers.

VII. Certain constitutions of hers pertaining to more convenient governance.

VIII. Blessed Catherine's mother is admitted into the monastery, and certain changes regarding the office of Abbess are introduced.

IX. The first death there suffered by a certain Sister, with a singular example of patience and effectual help from the Blessed.

X. A new Abbess is appointed: Catherine shortly after returns to the office in a marvelous way.

XI. What happened in the monastery after the Blessed was restored to office.

XII. She is enlightened by a memorable vision and recovers from her illness.

XIII. The final illness of Blessed Catherine.

XIV. Her death and burial.

BOOK III. CHAPTER I. The love of Blessed Catherine toward God, and her teachings on this subject.

II. The singular spirit of devotion and prayer.

III. Charity toward the neighbor.

IV. Burning zeal for souls.

V. How greatly she abhorred judging others.

VI. Humility and contempt of self.

VII. The virtue of obedience, and remarkable readiness to endure mortifications.

VIII. The purity and chastity of Catherine.

IX. Her love and great zeal for poverty.

BOOK IV. Prologue.

CHAPTER I. On what occasion the discussion of exhuming the body began.

II. The concourse of the Bolognese people to view it, and the various marvels that occurred then.

III. A memorable event during the time the body was on display for the people.

IV. How the monastery lacked an Abbess for two whole years, and the memorable events that occurred then.

V. The Queen of Naples and her daughter-in-law come to visit the Blessed.

VI. On the occasion of a memorable vision, the body is placed in the location where it now rests.

VII. Various miracles wrought in the first days after the exhumation of the body.

VIII. A remarkable miracle in the person of a certain nun at Bologna: others wrought at Ferrara.

IX. The glory of the Blessed is declared by a remarkable prodigy and vision.

X. Another miracle and a vision most worthy of narration.

XI. Other miracles wrought at the same times as the above.

XII. Others after the year of Christ 1500.

XIII. Three notable miracles of the same period.

XIV. Miracles collected in these latter times.

XV. Others of the same times.

XVI. Two graces recently obtained through the intercession of Blessed Catherine.

XVII. The judgment of the Apostolic See regarding the sanctity of Blessed Catherine.

CHAPTER I.

The childhood of Blessed Catherine, and the beginnings of spiritual life in the Congregation of Lucia Mascaron.

CHAPTER I.

[1] Born at Ferrara of a family sufficiently wealthy and honorable, John de Vigri ^a, having obtained his doctorate in both laws at Bologna, while publicly professing the same, was joined in lawful marriage to a Virgin of the noble and ancient Mammolini family, named Benvenuta. The future sanctity of his daughter is revealed to the father. And shortly afterward, summoned by Nicholas of Este, Marquis of Ferrara, he was sent as Legate to the Republic of Venice, where he was then commanded to reside with the title of Permanent Agent. Meanwhile, Benvenuta happily gave birth to the child conceived before her husband's departure. This was Catherine, shown to her father — occupied in the affairs of his Prince — by the Mother of God in a vision. Her future sanctity was foretold by other signs of infancy, and especially by this memorable thing: that scarcely able to walk steadily and able to roam about the house, she showed a singular affection of benevolence and compassion toward the poor, and was accustomed thereafter to give them whatever came to hand. When she reached the eleventh year of her age, she herself migrates to Ferrara, by the command of her father, persuaded by the Marquis, she moved to Ferrara with her mother and was received into the retinue of Margaret of Este.

CHAPTER II.

[2] There she continued the study of Latin letters, in the rudiments of which she had begun to be instructed at Bologna; and in these she made such rapid progress that she not only understood any books composed in Latin, but as occasion offered, she herself wrote and composed some things in an elegant and polished style, which are preserved to this day. Yet, having been anticipated by divine graces, she consecrated her heart to God and refused to touch any profane author further, henceforth intent solely on the reading of Sacred Scripture and the Holy Fathers. After spending approximately two or three years in the court of the Princess Margaret, and of the desire to consecrate herself to God to whom she was among the dearest, Catherine, whom a great desire to consecrate herself to God had seized, soon found herself freed from those bonds by which she might have been held in the world: for her Lady, marrying Robert Malatesta, Lord of Rimini, was compelled to let her go, since she was unwilling to follow her there, back to her mother's house. And her father John, departing this life in the year one thousand four hundred and twenty-six, had to leave his daughter in the care of her mother, who would by no means oppose her holy vows (for she herself was also most devoted to piety), even though Catherine was the sole heiress of a wealthy patrimony and for that reason sought by many as a wife.

[3] There lived at Ferrara a Virgin devoted to God, Lucia de Mascaron, she joins Lucia Mascaron. who, having put on the Third Order habit of St. Augustine, within the house of a certain widow, her aunt, was training some young women in religious manners while in secular dress. They never went out of the house except very rarely, and then only on feast days, for the purpose of the sacrifice of the Mass and other divine offices; and at such times both their habit and their entire bodily comportment displayed such modesty that they were an object of admiration and edification to the entire city. Catherine, drawn by the fragrance of this good example, joined herself to them, and from the instruction of so good a mistress she resolved to fulfill the will of God in all things, to follow the conscience that guided her in what to do and what to avoid, to set aside all affection of flesh and blood, to deny herself and her own utterly, and to emulate the best examples of her companions as much as she could.

CHAPTER IX.

[4] That she had from the very beginning a special devotion to divine things desire to seek solitude we learn from the booklet written by her own hand, in which she speaks of herself as of another person in this manner: "At the beginning of her conversion, when she had been in this place for some years already, beginning to taste the sweetness and delight of divine love in prayer, she began to be gripped by a great desire for solitude. This desire grew in her, and since she saw that nothing prevented her — because the monastery was not yet bound by any ties of Religion — she was nevertheless of a suspended mind, not trusting herself enough, and resolved to explore the will of God. she understands from God that it is not his will. She therefore began vehemently and almost unceasingly, both night and day, to pray God to reveal to her what he wished. And at last she was heard: for when she was in the church ^b of this monastery, about the third hour of the day, and was earnestly asking the same thing, the most merciful God revealed to her certain other things, which I now willingly pass over, and that which pertains to the present petition — that each one must remain in the place to which God has called them. Then she, in order to obey God, changed her mind and remained in this place, seeing that God so willed it."

CHAPTER III.

[5] To this was also added her memory of what she recalled had happened in the same place to a certain Virgin, of a girl who withdrew from the congregation as she left written in the same booklet in these words: "Shortly after I entered this present monastery, a certain young woman entered, who after a certain time began to find it wearisome to do good, and she regretted having abandoned the way and allurements of the world. It happened, however, that while she was held by such thoughts, she went to a certain servant of Christ of proven life, to whom she would confess her sins. She told him that she had it in mind to return to her former life. To which he, astonished, said: 'See what you are doing, daughter; for (as I see) you are the one on account of whom last night I had a dream that brought me great wonder, since I did not know what it was or what it portended.' She said to him: 'I beg you to tell me this dream.' Then he said: 'I was brought to a certain solemn feast, where there were innumerable maidens, who with indescribable beauty

were more resplendent than the sun and surrounded by admirable glory, whose heads crowns made of most beautiful flowers adorned. Thus adorned, they were going to meet a certain maiden who seemed to wish to join their company. Therefore with much joy, and with festive honor and glory, they came out to meet her in order to receive her; but when she had come closer to them, she seemed to have given signs of repentance at having come, the unhappy outcome is revealed to the Confessor, and, having changed her mind, retreated. But that most noble assembly of Virgins, when they saw this, gave a great sign of sorrow and vanished. Then I was in suspense of mind and pondered what such a vision might portend. But now I clearly see that God revealed it to me through your coming to me. Therefore I beg you, daughter, not to follow that wicked will and temptation, but rather, strong and steadfast, to persevere to the end, so that you may at last reach that most noble feast and company that I saw, and enjoy perpetual rest with those illustrious Virgins who await you.'" Hearing these words, she was touched with shame and resolved to remain with us; but not long afterward, since she did not conduct herself in a sufficiently religious manner, she was restored to her relatives and her former life; and thus in a short space of time she met her end, and the vision of the servant of God was confirmed by its true outcome. For, having lost the crown of virginity, the right to ascend to that company of Virgins which the servant of God had foreseen was justly taken from her.

CHAPTER VI.

[6] These things she left written about her former companion for the instruction of others; and for the same reason she recorded in her booklet the temptations by which she herself was exercised and tested in those first beginnings of spiritual life, and was made a most expert mistress of interior warfare. It will be profitable to learn the manner and sequence of these temptations from her own pen, after we have first seen from the same source some of the favors with which she was divinely anticipated and, as it were, strengthened for the future combat. "The aforesaid handmaid of Christ desired" — she says of herself (whom she calls "Catella" ^c at the beginning of the booklet, Catherine learns of the full remission of her sins. but at the end declares to be Catherine of Bologna herself) — "she desired to obtain full pardon and remission of her sins, and for this reason began to pray God earnestly; and at the same time, that he would give her certain signs that the pardon had been granted, by which she would not doubt that she had obtained it. In the third year of her conversion, she went to the church of the Holy Spirit to confess her sins to one of the venerable Religious of that monastery. There, while she was praying and had repeatedly asked God to hear her, the Lord plainly showed her, as she had desired, that he had granted her what she had asked, and had remitted all her sins — both the guilt and all the punishment."

[7] In the same third year from her conversion, or shortly afterward, a wondrous vision of the Last Judgment was presented to her, from the contemplation of which humility took deep root in her. Narrating this in the aforesaid booklet, she says: Year 1431 "In the year from the coming of Christ one thousand four hundred and thirty-one, before we were subjected to the Institutions and Rule of an Order, and at the time when that first mother of ours, Lucia of the Mascaron family, presided here (who, God so willing, admitted me to this place and was the first who with sincere charity and maternal affection taught me to serve God), the spirit of the aforesaid handmaid of Christ was truly rapt to the spectacle of the supreme judgment, whose order and manner were as follows. she sees the vision of the Last Judgment, She saw in the clouds of heaven the Most High God in human form, whose garment was purple and whose face was turned toward the West. At his side, a little below, was our advocate, the Virgin Mary, in a white garment. She was silent and her countenance was as one suspended and full of wonder; and beyond her, at a certain distance, were the most holy Apostles, sitting on shining thrones that bore the appearance of a flame of lofty fire. Below, however, was an innumerable multitude of both sexes — not sitting, but standing — who all faced heaven and gazed at God. In their midst was one who was preaching in a loud voice. She herself, the handmaid of Christ, who was present at this spectacle, was at God's right hand, yet mingled among that vast multitude, and she was crying out to God in a very loud voice, with great joy, words that I now pass over in silence."

[8] When, moreover, the spectacle having concluded, she had returned to her bodily senses, and says this will happen shortly, attentively considering what she had seen, she pondered what the things shown to her might portend. And when she especially desired to know this, she earnestly prayed God to declare to her whether this had been a diabolical illusion and deception, or whether it portended that the Last Judgment would come shortly. Therefore, let those who read understand. She was told not to suspect that it had been a diabolical illusion, and to know for certain that what she had seen would come to pass in a short time — that is, the day of the Last Judgment was approaching ^d. "Whence, returning to my own thought and considering that on such a day and at the supreme judgment all human sins will be made public and her own extreme vileness, and known to all, I do not wish to conceal my own now, knowing that they are for the most part blotted out and remitted through confession. Therefore, after the aforesaid things, diligently examining and scrutinizing myself, I say truly that on account of the false life by which I saw myself polluted, I deserve to expect nothing other than the greatest ruin and confusion before God and men. That falsehood which has polluted me is this: that I did not perfectly, and as was proper and befitting a handmaid of our Lord God, desire to be judged and known by everyone as so vile and abominable as I understood and believed myself to be — namely, proud, arrogant, impudent, slanderous, most indulgent of appetite and gluttony, and, like a brute animal deprived of the light of reason, the chief cause and inventor of every downfall, and the disturber and impediment of all good that has ever existed in the world, or now prevails, or shall hereafter be ^e. But I truly confess that I do not yet in any part know how vile and how worthless I am; for if I knew myself, I would certainly not have dared to look upon any most contemptible place, let alone raise my eyes to heaven. Therefore I do not see even in the dark and deepest part of hell any place that suits my pestiferous rottenness; for there justice is satisfied by the torments and punishments of those who have offended the supreme good. Since, therefore, there is nothing good at all in me, it follows that there is no place outside of me so abominable and so horrible that suits me, except myself. And so I remain in myself, as though no place more dark and foul-smelling could be found."

[9] who was negligent in seeking injuries and reproaches, "But woe to miserable me! What good did it do me to have acquired such self-knowledge, when I did not with my whole heart and anxious desire seek and strive that justice might find its place in this — that is, that everyone should know me to be such as I showed myself to be above? Although I did not desire the contrary — that is, honor, preference, and the reputation of sanctity — yet since I was negligent in the desire to suffer evils, it follows that I did not faithfully guard the inestimable talent of good will that the supreme goodness of our God assigned to me. For since I received this most excellent gift from him and he called me to his service, I ought with the utmost zeal to have applied all my force and diligence to being conformed to him — that is, to subject myself to every punishment, and to walk by the way of the Cross, having spurned every joy and whatever could delight my soul; loving whoever hated me, and sweetly honoring with respect whoever despised me, and serving those who denied me their service and refused to serve me; and speaking well with the whole affection of my heart of those who slandered me — knowing that I am more worthy of being spat upon in the face following Christ's example. than that they should show any sign of goodwill. And she who had helped me most in this should have been loved and honored by me the most, knowing that in this way I would have been more like Christ Jesus, my sweet Lord, than in any other manner. And since I see the great tepidity with which I have acted in this regard, I can truly affirm that I bear the false name of a handmaid of Christ, since I do not love that for which he himself approached with such great love of charity — namely, the cross full of love. Woe to miserable me! How great was this error of mine, how great the blindness! — that I so long delayed to understand and consider this. And although at the beginning of my conversion I was somewhat delighted by injuries and experienced some pleasure from them, nevertheless, as that ardor afterward cooled, a great tepidity held me for many years, since I did not with the diligent zeal that became me seek to be treated with injuries, to be mocked and marked with infamy, and finally to be subjected to the most contemptible of all — so that I might thus in some small way avenge the injury done to God my Creator, who has been afflicted with innumerable injuries on account of me and by me."

^a Some wish to read "De Negris," says Christophorus.

^b Understand some domestic chapel; for as the house of Mascaron was not truly a monastery, so it is not credible that, since nothing had yet been established for perpetuity, any church was attached to it. And it will be evident from what follows that the girls gathered in that community used the church of the Holy Spirit of the Friars Minor of the Observance for the reception of the Sacraments.

^c Either having been instructed by the Canaanite woman of the Gospel, who in Matthew 15:27 compares herself to the little dogs who eat the crumbs that fall from their masters' table, or she took the occasion from the diminutive of her own name to call herself so humbly.

^d In that sense, namely, in which the Apostle Paul said that day was near, and the same has been revealed to various Saints, as we read.

^e How Saints truly had and could have had this opinion of themselves is explained by ascetical authors, and among others our Alphonsus Rodriguez in the Exercise of Christian and Religious Perfection. The meaning here, which was confused in Thannerus's translation, we have restored from Flaminius, where it read: "who is the chief cause and inventor of every ruin and the disturbance of all good."

CHAPTER II.

Blessed Catherine is exercised by grave temptations; Lucia's community is vexed by discord and lawsuits.

CHAPTER VII.

[19] Another would consider the summit of perfection to be those things in which she here recognizes her own imperfection — a knowledge that, so it might become clearer and more manifest to her, God permits, the devil aided while striving to harm, and rendered both her and others more cautious from what she suffered from him. For the recruit of spiritual warfare had to be tested and exercised by temptations. Speaking of these in her booklet, she begins in this manner: "But it is no less necessary to guard the mind from thoughts, because the devil sometimes arouses good and holy thoughts in the mind, so that under the pretext of virtues he may deceive. After this, however, to show that this is so, he tempts and assails with that vice which is contrary to the virtue itself. He does this in order to drag one into the pit of desperation. That this is true, I will show you through what happened to the aforesaid handmaid of Christ, who calls herself Catella, who in her youth, enlightened by divine grace, entered this monastery to minister to God; and with a clean conscience and good fervor she frequented prayer day and night, and earnestly strove she who had contemptuously despised the demon, to acquire whatever virtue she saw or heard to exist in anyone. And this indeed she did not from the impulse of envy, but in order to please God more, in whom she had placed all her love. And when after a certain time she abounded in manifold gifts of heavenly grace, she nevertheless suffered various and great temptations — to such a degree that, when on a certain day a suggestion of the mind assailed her and she recognized it as excited by the instigation of the devil, she boldly addressed him, saying: 'Know, wicked enemy, that no temptation can be brought upon me by you that I would not recognize.'"

[11] Wherefore God, wishing to break her excessive self-confidence and to show her that the adversary was much more cunning than she, deceived by him in the form of the Blessed Virgin, permitted him to attack her with a most subtle deception — namely, to show himself to her in the habit and form of the Virgin Mary. Addressing her, he said: "If you drive away vicious love from yourself, I will send you virtuous love." And with these words he vanished. Since she believed this to have been truly the Mother of Christ — for she was then intent on prayer and was especially beseeching her to deign to grant that she might ardently love her Son — she began to think about why the Blessed Virgin had told her that if she drove vicious love from herself, she would send virtuous love. And so through the hidden fraud of the enemy, it was said in her mind that she should drive from herself the love of her own appetite and judgment. For this reason, therefore, she resolved yet more she is gravely troubled concerning obedience: to obey her Superior in all matters with every zeal, without any distinction and without care for herself (as she had been accustomed to do); for from the beginning of her conversion, although she was not yet bound by the bond of Religion to do so, she nevertheless loved and desired the virtue of true and holy obedience more than all other virtues, and had directed all her zeal toward it. And on account of this, all her adversaries strove most of all to deceive her through that virtue; and they began daily to introduce new and diverse thoughts into her heart, so that she almost interpreted in a bad sense all the words and actions of her Superior, and murmured against her.

[12] From this she suffered great pain and anguish of soul, and very often and with great shame she confessed her fault to the same Mother; yet the battle did not cease, although it profited her greatly — especially because she always gathered new strength and courage not to consent at all, although she was almost violently drawn to do so. And then, fleeing to the weapons of prayer, she found some relief, so that she did not completely consent. But she was held in great anxiety of soul, since she thought the Virgin Mary was hostile to her: for she said to herself: "The Virgin herself told me to drive my own will from me, and every day I think the contrary." Thus she was indeed brought to great desperation, not knowing that this happened to her by diabolical instigation, not from herself. the same one appearing as the Crucified, When, however, the malicious enemy perceived that she did not on that account give up hope, he devised yet another more subtle deception. For when one morning the Virgin had entered the church to pray, he immediately appeared before her in the form of Christ affixed to the Cross, holding his arms open and standing before her as one suspended, and in a certain friendly and kind manner, so that he almost seemed to wish to embrace her gently, and spoke thus: "O thief, you have stolen my heart; return what you have taken from me."

[13] She, with great reverence and fear, so that (as it seemed to her) he confuses her with entangled arguments, she would have hidden under the ground if she could, since she truly believed it was Christ with whom she was speaking, replied: "And how has this happened, Lord, that you say? Since I have nothing and am most poor, and reduced to nothing in your sight in this world, subject to another's power, so that I possess nothing at all." But he said: "I want you to know that you are not as destitute as you say, and that you have something; for I made you in my image and likeness, granting you memory, intellect, and will. And when you vowed obedience to me, you indeed fulfilled it, but now you are taking it from me. In this way I show you that you are a thief." Since she thought this was said to her on account of the thoughts of infidelity that she had harbored in her mind against her Superior, as stated above, she said: "My Lord, how must I act, and persuades impossible things, since my own heart is not in my power, and I cannot resist thoughts when they leap upon me?" He replied: "Do as I will teach you. Take your will, your memory, and your intellect, and exercise them in nothing except at the bidding of your Superior." Then she said: "But how must I act, since I cannot prevent my intellect from discerning, my memory from remembering?" He said: "Subject your will to hers, and consider her will to be your own, and exercise your memory and intellect in nothing except where your directress wills it." But she kept saying that she could not, because she did not have her heart in her power. He, however, said: "Do as I tell you — sleep, keep watch, and be at rest." She said: "I do not know, Lord, what these words mean." He said: "I said 'Sleep' — that is, do not involve yourself in the present affairs of this world. I said 'Keep watch' — that is, be ready with all zeal to obey. I said 'Be at rest' — that is, in all your activities always meditate on my Passion." And having said these and many other things by which he exhorted her to obedience, he vanished.

[14] increasing meanwhile the temptations against obedience, But she, believing it had truly been Christ, remained very much in suspense of mind and frequently occupied her thoughts with those things; yet she did not feel her heart to be free from the former combat, but rather, a great importunity would arise within her whenever her Superior ordered her to do something. Or if the Superior said anything, almost innumerable judgments immediately came into her mind, and she said to herself: "This would be better; that would be done better this way." And many thoughts of contradicting and opposing entered her mind; yet she afterward repented of all of them, accused herself before the same Superior, and (as was said above) begged pardon. And she did this with much shame and anguish of soul — so much so that she could sometimes have washed her feet with the overflow of her tears. She affirms that, if this remedy had not been available — namely, accusing her own fault — she would often have consented to the suggestion and been rebellious to the obedience of her Superior. the sole remedy being confession of them. For she was often driven with great violence to act contentiously with her and to disapprove of what she had done or commanded to be done — which would without doubt have resulted in her damnation, because it is in no way permitted for Religious to resist their Superiors and to despise their commands, unless perhaps there were something that would cause them to incur mortal sin if they did it. Therefore, if anyone is tempted to this, let them resist bravely, knowing that this comes not from themselves but from the envy of the ancient enemy, who especially hates those who perfectly serve God in the very state of obedience, and for this reason always seeks new ways by which he can deceive them. Therefore let one resist patiently, and one will attain the crown of martyrdom. But let me return to the narrative I began.

[15] As time went on, this combat continued to grow for her, yet she did not for that reason cease to love her Superior and to revere and obey her, By excessive tears, nor was she obstinate in her own judgment. Rather, in order not to consent to it, she endured great struggles and perturbations of soul — to such a degree that, with tears flowing beyond measure, she thought it would happen that, along with her tears (had God not come to her aid), her very eyes would dissolve. For one day, when she was gripped by a great bitterness of weeping and no watery humor seemed to remain, blood began to flow; and on account of the indescribable pain that wounded her heart, she could not restrain herself from weeping — especially when she saw herself deprived of the flame of divine love, by which she had previously been so abundantly kindled that she concealed it only with the greatest difficulty. She had come to such a dryness of the head that she could neither pray nor recite the Office of the Hours without immense torment. And on this account her sorrow was increased, fearing that some indulgence of her own feelings caused it; grief, but the enemy was instilling that fear.

[16] Moreover (as was said before), when he first appeared to her, he had commanded her to drive away self-love. Now, however, he was goading her and drawing her into the suspicion that she was held by self-love — not only of herself, but also of her relatives. On account of this she endured many hardships and great troubles. And these were her consolations amid such anxieties. And so, as her punishment increased with each passing hour, she was almost deprived of understanding, because she was assailed both internally and externally. For this reason she began to allow herself some rest, and by vigils he tries to drive her mad; nor did she keep vigil through the night as much as she had been accustomed to do. For she was so habituated to prayer that even while sleeping she would sometimes rise and extend her arms in the form of a Cross. Nor do I doubt that this too was done by the cunning of the ancient enemy, so that through excessive prayer she might lose her mind. Furthermore, she thought (and it was indeed so) that what had happened to Blessed Job had happened to her — that she was deprived of all riches of mind and body, and that it now seemed impossible for her to practice the virtues that she had previously been accustomed to practice with great ardor and without any laziness, except that the virtue of patience was set before her — although even that was present in a very small degree, for any word, however small, that she heard

afflicted her with great anguish of soul. This happened to her after the aforesaid deceptions of the ancient enemy, on account of the great spiritual destitution she was suffering.

[17] When, however, after a long time the adversary saw that he had not yet entirely prostrated her, he appeared to her, having again assumed the form of the Blessed Virgin holding the little Son in her arms, and again he deceives her in the form of the Blessed Virgin: and accusing her, he said: "You did not wish to drive vicious love from yourself; neither will I give you virtuous love — that is, the love of my Son." And with these words he vanished, as though angry. But she, believing it had truly been the Mother of Christ, was seized with immense sorrow, believing that she had gravely offended both Mother and Son. "Here now" (she adds) "let those who hear or read consider to what great destitution and sorrow the handmaid of Christ was reduced, so that she could barely endure herself — to such an extent that she would have abandoned all hope, had she not known that the greatest of all sins is desperation. But the divine goodness never took from her a good will; on account of which she was always held by that desire — that she would do nothing contrary to the divine will." When, however, the enemy saw that with such great assaults and torments he still could not secure the damnation of that soul, vanquished, he turns his rage against the house itself, it seemed that, God permitting, he increased his rage against her. For, knowing how greatly she loved the honor of her monastery and the common good of all the Sisters, he devised another way to torment her. Therefore, as though seized by immense fury, one night while the others were sleeping, she heard him going around the monastery with terrifying voices, as though about to destroy it at once. When he perceived that he was not permitted by God to do this (as he had obtained in the case of the house of Job), he did not cease until the monastery was emptied of all its holy Virgins; yet on account of this she did not abandon her steadfastness. Thus far Catherine.

CHAPTER XI.

[18] How that desolation of the monastery she speaks of came about, it is worthwhile to investigate and explain more deeply. Lucia was not furnished with any resources in which Lucia was instructing the gathered Virgins, by which she herself might sustain herself, let alone sufficient ones to feed fifty girls. But she depended entirely on the favor of her aunt, the wealthy widow Bernardina de Mascaron, who after the death of her husband Gregory Sedazzari, having been left by him as heir (it seems) of all his resources, had received this niece of hers, clothed in the habit of the Third Order of St. Augustine, into her house. She soon, with her consent, began to admit young women not only for instruction but also for communal life. With matters thus arranged, Bernardina reached the end of her mortal life, having also herself — at the exhortation and example of her niece — put on the same habit of St. Augustine some time earlier. She left Lucia as heir of her ample possessions, charging her to devote them to the establishment of a monastery of young women in her house, under the Rule of St. Augustine — a matter that had been discussed between them most frequently, Bernardina having long since intended all her resources for this purpose. But the reason nothing had been carried out up to this time was that delays had repeatedly been introduced, as happens in those affairs that are put off from day to day.

[19] about to erect a monastery of St. Augustine there; Therefore, having become her own mistress through her aunt's death, Lucia gradually began to prepare the young women subject to her for what she was planning; and when they had been formed in all piety, the plan of the mistress pleased them. But the recognized virtue of some of them drew the hearts of the Fathers of the Friars Minor of the Observance — whose church they used for receiving the Sacraments and whose direction they used for spiritual perfection — so that they preferred to be conformed to them in habit and Rule as well, rather than to adopt a much more relaxed and bodily comfortable way of life under the Rule of St. Augustine. Nor had the business progressed so far — although discussion had already begun — that it was not in Lucia's power to change her mind and join the side of those urging better things. Meanwhile, the house of a neighboring baker was purchased, necessary for expanding the site for the establishment of a monastery. while she deliberates about this, And Catherine heard the devil at night, under the image of a raging mastiff, filling the whole house with commotion and disturbance — indicating, no doubt, what he was plotting. Nor was there lacking an instrument suitable for stirring up trouble: one from among the Virgins themselves, who had begun to dislike the plans being promoted by some to introduce a stricter life under the Rule of St. Clare. So she approached the aforesaid baker and persuaded him not to hand over his dwelling according to the agreed terms. Then, having alienated the minds of most of the companions from their Mistress, she brought a serious lawsuit against her, as a perjurer, and on that account one to be deprived of the inheritance she had entered into on the condition that she would establish a monastery of the Augustinian Order from the testatrix's resources.

[20] she is cast out from possession of her house: Nothing of this was established in the will, which was free from any such condition. Because, however, Lucia had pledged her word to her aunt for this purpose after the will had been drawn up, and some witnesses were found who asserted they had heard this from Lucia's own mouth, and she herself did not deny it was so, the judges considered this sufficient reason to take the entire inheritance from Lucia and award it to Ailisia (for that was the seditious one's name) and the companions wishing to profess the Rule of St. Augustine. But her enjoyment of this victory — obtained contrary to all proper form of judgment — was not long-lasting: for Lucia, appealing from the secular judge, to whose jurisdiction the matter did not at all belong, to the ecclesiastical judge, and having until then not been heard, easily demonstrated the evident fairness of her case and obtained a sentence in her favor, but she is restored through an ecclesiastical judge, by which perpetual silence was imposed on Ailisia and her followers, as having no right to those resources which Bernardina, leaving her niece the free right to dispose of them, had bequeathed to her. Although the aforesaid obligation had imposed some burden on her, she had by no means entrusted the power of exacting it to Ailisia. But she and her companions, just as they had been admitted into that community gratis, so they could be dismissed from it at the discretion of Lucia, the sole and free heiress. As for the oath that was alleged, its obligation was declared to be null if the matter concerned only a change of Rule, about which it was not credible that the testatrix had been concerned — especially since in fulfilling vows the sacred Canons permit the preference of a stricter Order over a more relaxed one, and any doubt could be resolved by the Bishop, to whom it belonged both to judge the case and to commute the obligation of any sworn vow into another similar one, much more into a better one, by his own authority.

CHAPTER III.

The monastery is established in Lucia's house; Catherine is agitated by new temptations, with which divine consolations are intermingled, giving her the discernment of spirits.

[21] The community having been dissolved, Thus restored to her full rights, Lucia first expelled Ailisia and her accomplices from the house, the possession of which they had seized without any title. Then, while a new building was being constructed on the site of the old demolished dwelling for the future monastery, she also sent the remaining Virgins each to their parents — and among them Catherine, whom the domestic disturbances during the pending litigation and the scandals arising from them had afflicted beyond measure. Catherine returns to the new house, But she did not allow herself to be removed from the place until Lucia promised to give her a place among the first who, when the monastery was built, would be admitted to the sacred habit. And as soon as she saw the building (to which, after the troubles had been settled, the previously purchased house of the baker had been added) in a state suitable for habitation, she returned there with the utmost cheerfulness of spirit, together with five of the former companions who alone from so great a number had maintained their resolution. Having entered, moreover, into a room and prostrating herself on her knees before an image of the Crucified Jesus, with copious tears she began to give thanks to him and to beseech him never to permit her to be removed from that place.

CHAPTER XII.

[22] These were indeed weak, but nevertheless the first beginnings of that house, and she brings it about that instead of the Augustinian which soon received growth as the number of Virgins increased through those drawn there by the renewed sanctity of good example and the fame of the new monastery — which was still widely believed to be destined for the Augustinian Order. And indeed Lucia inclined more toward the Rule of St. Augustine, both because she already partially professed it and because this was what she had agreed upon with her aunt, and some of the daughters too seemed to prefer the same. But Catherine, along with most of the others, burned with the utmost desire to take the habit of St. Francis the Rule of St. Clare is chosen: under the Rule of St. Clare; and they had already begun in practice to observe it, both as to the color of the clothing and the rigor of fasts, silence, poverty, and mortification — so that they already appeared not to be secular Virgins but nuns of the highest austerity. The efficacy of this example, and of the continual exhortations and prayers from Catherine, was so great that Lucia at last yielded to her wishes, along with the rest who until then had been more indifferent than inclined toward any other institute. Arrangements were made with the Franciscan Fathers of the Observance to undertake the care of the new monastery; with Francis, Bishop of Ferrara, permitting the Virgins the habit they requested, and the Provincial Minister of the Order solemnly conferring the same upon them, in the year of our Redemption one thousand four hundred and thirty-two, when our Blessed was about twenty years of age.

[23] Their Mistress Lucia alone retained the habit she had previously worn, whose rigor was later mitigated. nonetheless continuing to hold the care and governance of her daughters — until she also partly relieved herself of that burden by appointing over them an Abbess of great nobility and no less prudence, Sister Thadea, daughter of the Pious family, Lords of Carpi, and sister of Marcus. Under the joint governance of this Sister and the aforementioned Sister Lucia, the most complete observance of the Rule that St. Clare had proposed to her followers was introduced. But because its excessive rigor grievously afflicted the health of many and carried off many others prematurely, the most holy and most zealous Brother John Capistrano ^a, Vicar General of the Order, arranged for it to be mitigated by Pontifical authority. And it was especially granted that the nuns might use wooden sandals, as they call them, and in case of urgent necessity, even woolen coverings for their feet; and that instead of the daily fast, they should be required to observe only the stricter abstinence of Friday. This change was introduced in the year one thousand four hundred and forty-six, by decree of Pope Eugene IV.

CHAPTER VIII.

[24] But just as this mitigation diminished nothing of Catherine's ardent zeal for mortifying the body, meanwhile she is vainly solicited to leave that place, so the former rigor of discipline could not satisfy her soul, because enclosure was still lacking in it — the chief safeguard and foundation of religious tranquility among women. Therefore, since those who came to visit their daughters and relatives there entered the monastery, the demon, seizing upon this occasion, resumed his combats against Catherine, as she herself narrates in her booklet: "For he instigated certain persons," she says, "distinguished in birth and wealth, to ask her to be willing to come and live with his daughter, who refused to marry. Nor should she doubt that they would obtain for her, from the Supreme Pontiff if necessary, or from any other authority, permission to do this; and that they would provide all things pertaining to the health of body and soul, better than she herself could ask." To which promises she did not consent,

but remained steadfastly in the monastery, with the certain hope that it would eventually be enclosed and brought back to the Rule and institutes of St. Clare. But again the ancient enemy attempted to destroy the foundations of the new building. Since she greatly feared this, she fled with her whole heart to the weapons of prayer, by which she raised the voices of her mind to heaven, and she suffers other tribulations: imploring divine help. But before those voices were heard, she endured many and various torments of soul, both in herself and in her relatives, which I here pass over lest I be too lengthy. Yet, as it is written, it came to pass: "They cried out in the day of their tribulation, and you heard them from heaven." Ps. 85:7 Indeed, so that the building has grown with prosperous success to this point, and the adversary, defeated in battle, has remained confounded, to the praise of God, who does not abandon those who hope in him, although he allows them to be tossed by frequent storms, in order to test them and make them worthy of greater glory.

[25] Therefore at last he permitted her to know that all the aforesaid forms that had appeared to her, as we have shown, she begins to recognize the deceptions of the demon, had been diabolical frauds, and that such things had been permitted by God so that she might arrive at a great knowledge of herself. And so indeed it happened. For when the infernal combat we have narrated was ended — which had been prolonged for about five years — she remained once again refreshed by divine visitation, and in such knowledge of herself and of her own ^b nothingness that if all the blessed souls had wished to persuade her of the contrary by oath, she would not have believed them. Furthermore, she began to exist in such a salutary fear that in the presence of the divine majesty she considered herself so utterly nothing that it could neither be expressed nor conceived; and thus she was afterward made more cautious in her own way against the snares of the ancient enemy, and in recognizing the true and divine approach of the heavenly Deity to her. Concerning which she says and affirms and to discern true revelations from false ones; that when God in his mercy deigned to visit her mind, she immediately felt it by a true and ineffable sign. And that sign was that the holy dawn of humility preceded it — which, when it entered into her, caused her to incline her soul inwardly and her head outwardly.

[26] And so she seemed to herself to be the first root of all sins — past, present, and future. And since she likewise believed that she was also the cause of all the faults in those around her, she remained in a true and vehement love of them; and in that same hour there followed the radiant sun and the true burning fire, Christ Jesus, and he rested in peace with her soul, without any other mediator. Therefore she could indeed say: "O profound nothingness, so great and so mighty is your action that you open all doors and enter into him who is infinite." But when that flame of divine love gradually withdrew, her mind was left enlightened, and her heart warmed and burning with the desire to suffer evils. and she experiences the diversity of spirits, Her face was cheerful, and all her senses were marvelously gladdened, and sometimes her eloquence seemed to be released on every side, and virtues were increased, and they became sweet and pleasant for rebuking faults and bearing them. Sometimes the contrary effect appeared, so that at every word she seemed bereft of mind, because of the grace of a love that was mingling itself more closely with her and remaining in her. And the more she was united to God, the more she feared lest she become hostile to him and be deprived of him. And by this means she could enjoy the divine presence without danger of vainglory, no matter who was with her. For she considered all mortals, in the sight of the divine and imperial majesty, equally reduced to nothing. Therefore, in a marvelous manner, a certain interior light was infused into her, through which she understood that God alone is the one from whom she could receive joy and glory, and through grace an infinite good, but through justice an infinite punishment. Therefore she considered it the greatest madness to glory, and from fear of this not to receive divine perceptions, and even to act well in public. "But I say this not for newly initiated Virgins, but for the perfect, who hold human glory as nothing — a perfection that is firm and not to be reached except by those who have carried the cross full of sufferings, and who have gone by the way of many temptations."

[27] When, however, she wishes on the contrary to show how diabolical visions can be understood and recognized, because of the experience and that she was deceived by the demon under the appearance of virtue, she had gained in those diabolical transformations narrated above, she says that in those three ways in which (as was said) the demon appeared to her under various images, it never at that moment came into her mind to doubt whether it was an evil spirit. Rather, she immediately believed, without any examination of what it truly was, that it was good — because whenever the deceiver showed himself to her under such forms, he exhorted her to the virtue that he knew was most loved by her, namely obedience. Then, however, he would most importunately drive her toward the contrary thing, suggesting bad thoughts by which she was incited to judge her Superior. Afterward, under the pretext of contrition, he would engender in her such pain from that suggestion that he would plunge her into an inexpressible and pestilential abyss of sadness, persuading her that it came from herself, not from elsewhere (as without doubt it did). By this very path the ancient enemy long laid snares for her, she conquers the spirit of blasphemy. driving her soul to blasphemy — against which goads she never found any remedy, neither through confession nor through any other means, until the devil whispered into her ear as she rested, telling her to blaspheme God. To which she, even while sleeping, resisted and repeatedly said: "I will never do it, I will never do it." Then he seemed to have taken this so ill that she was awakened by a great crash and felt him withdrawing from her. And thus she clearly recognized that it had been the ancient enemy who had so greatly tormented her, suggesting those blasphemies to her and persuading her that it arose from her own fault — not from herself — for no other reason than to drive her to desperation. After this she remained victorious, since she plainly perceived that it had been by the enemy's fraud that that desire for blasphemy had been stirred up in her heart.

[28] "Therefore, dearest Sisters, if any of you how her mind was darkened, should ever be provoked to such a combat, let her not abandon prudence, nor be afflicted with grief as though it happened through her own fault; but let her understand it to be diabolical envy, which cannot bear that God be adored and praised, and that in contempt and derision of Lucifer and his shadowy multitude he be celebrated and extolled with due praises." But when she wished to show more clearly what had happened to her after such snares, she said that she then seemed to have had the good-will part of herself lulled to sleep regarding praiseworthy works, and that every tiny straw placed before her seemed to her a great beam; and that she had been so devoid of the taste of divine worship that she seemed to lack her mind and not be in possession of herself. And many years passed before she recovered the former taste of prayer. When, furthermore, heavenly visions befell her, she had been so agitated by the goads of vainglory and how great this disturbance was, that the insidious enemy urged her to reveal them, showing that she would thus be judged good by men — and this was the reason why she concealed them. Furthermore, one must consider with what cunning the enemy himself taught her about obedience, and afterward urged the contrary thing, and made it seem to her that such thoughts arose not from elsewhere but from herself. Nor did he scheme this for any other reason than to plunge her into deep sadness. She said that this had been so burdensome to her that, when at last freed from such an affliction, she used to say that if she had been given the choice of these two — whether she would wish to fall back into that sadness or rather suffer capital punishment — she would much more willingly have undergone capital punishment, and that such a penalty, compared with that pestilential sadness, would have seemed to her a thing of pleasure.

CHAPTER IV.

[29] "I shall also add this, with God as my witness, which is most truly what befell the aforesaid handmaid of Christ. For a long space of time a vehement temptation and a certain unbelief concerning the consecrated Eucharist held her, against the truth of the Eucharist, and since she was sorely tormented on that account and could find no remedy, either through confession or by any other means, with immense anguish of soul and most bitter weeping she almost unceasingly called upon God. And when the day came on which the most sacred Body of Christ was to be received, that temptation surged up much more fiercely, and thus she took part in the heavenly banquet with no sense of worship or veneration in it. When on a certain day she suffered this more than she ever had before, the temptation and that battle I described grew to such a degree that, almost drunk with excessive pain, she nearly fainted and almost consented. For when she was on her knees in the church among the other holy Virgins, as is the custom after the sacred Eucharist, she began to be tormented by such anguish of soul that she would now rise, now kneel again, she overcomes the temptation offered, yet did not feel or notice, from the magnitude of the pain, what she was doing, nor could she find any rest. But the goodness of the Most High God, just as he permits the battle and the punishment, so he prepares victory and relief. For when afterward, on a certain early morning, the same Virgin was in the church of this monastery and was intent on prayer, God consoled her — not with a voice, but with his spirit. And addressing her, he plainly showed her that in the Host that the Priest consecrates is the entire humanity and divinity of Christ; and how it could be that under that small bread the whole God and whole man should be present."

[30] "Finally, he presented to her the complete knowledge of the faith as it pertains to the holy Eucharist, and thenceforth and she is fully enlightened in the mysteries of faith; drove away from her all the old struggle concerning that matter and all the doubt she had had before or could have in the future, and by most beautiful and natural examples made everything plain to her. Furthermore, he showed that one does not lose the grace and effect of Christ's Body if one approaches it even without a taste of true worship and veneration, provided one does not lack a right conscience —

even though the spirit is tempted by doubt about faith or another matter, provided consent is not given. And the merit of that soul in such a combat — if it bears the storm of spirit patiently — is greater than that of the one who, with much sweetness and delight, receives the sacred Eucharist." It was also declared to her how it could be that the Son of God, Christ Jesus, through the power of the Holy Spirit, took flesh from the Virgin and was born, without any corruption being inflicted upon her Virginity. Knowledge was also granted to her of the most exalted Trinity, and of other memorable things, which I pass over in silence on account of the weakness of memory. Therefore the aforesaid handmaid of Christ was so refreshed and freed from that affliction of temptation that she seemed never to have suffered it. Furthermore, when she first went to the banquet of heavenly bread, she experienced a certain inexpressible savor and sweetness of the most pure flesh of the immaculate Lamb, Christ Jesus — a taste and sweetness which it is not within human capacity to explain in words or even to conceive in the mind. Indeed she could truly say: "My heart and my flesh have rejoiced in the living God." Ps. 83:3 After which her mind so found rest, and she gathers great fruits from communion. and was so confirmed in faith, that she could not have been moved from her conviction by the words of all people combined trying to persuade her of the contrary. Therefore that great sorrow she had suffered was so converted into joy that she was glad she had been so afflicted, and she would not have wished it not to have happened to her, since she perceived how great a benefit and joy this had brought her. For this reason the great herald, the Apostle Paul, cries out: "If we are partners in suffering, we shall be partners in consolation also." Moreover, there remained in her so burning and never-failing a desire to feed frequently on the heavenly food that she was afflicted with great sorrow because she could not do so as often as she wished. Indeed, when on a certain day she had for that reason burst into such sweet weeping that two rivulets of tears seemed to flow from her eyes, she felt her soul being nourished in some inexpressible manner by the desired food — to the praise of Christ Jesus and the encouragement of new plants that are not yet confirmed in the knowledge of this most exalted mystery. 2 Cor. 1:7

^a He is venerated as Blessed with a Mass and Office by the Order of Friars Minor on the 23rd of October.

^b Flaminius, not enduring the awkwardness of a word not very Latin, yet unable otherwise to express the force of the Italian word "nullita," nullitas twice in his capacity as translator adds (to use his word) "and nothingness" — for which, omitting the parenthesis, we preferred to restore the word "nullitatis" to its proper place.

CHAPTER IV.

Having suffered various vicissitudes in spirit, Blessed Catherine consigns to the flames a book she had begun to write about these matters, and discharges the duty of instructing novices.

CHAPTER VIII.

[31] "The instruction of those same Novices is served by what she confesses she suffered in another place in the same booklet, where she urges the soul, the spouse of Christ, to subject herself for love of the Bridegroom to all torments of body and soul — yet in such a way," she says, "that she does nothing of this kind without the counsel and consent of her Superior or Mistress. Commendation of obedience. For the virtue of obedience precedes and surpasses the rest, and it is that which leads to heaven and is everywhere safe — provided the Religious who is subject reveals her temptations to the one under whose care and governance she is placed. For no help or remedy can be brought to a hidden struggle. And the better and safer the thing itself seems, the more she should make it known, lest perchance under the appearance of good she be deceived, as happened to the one of whom we made mention above, whom the devil ensnared under the form of Christ and the Virgin Mary. For another deception also intervened in that matter, which I do not wish to pass over in silence, so that by another's misfortune I may make others cautious and prudent — those who likewise walk by the way of prayer and the tastes of the mind." For on a certain night, Catherine tempted by an arrogant spirit while she was attending Matins, she felt a sudden joy aroused in her mind, and since she believed it was sent by a good spirit, she left off the aforesaid Office — yet she did not leave either the choir or her place, so as not to give any indication of it. And as she pondered the matter carefully within herself, she began to think how noble God had made man and woman, giving them free will so that they could do good or evil; and how he was compelled, as it were, by justice to crown the one who did good. And that this was why the Apostle said that the crown of justice was laid up for him, because in good works he had exercised his free will, setting aside the evil he could have done. 2 Tim. 4:18 And when she had been occupied in such a thought for some time, she remained in the opinion that this had happened to her from the merit of free will, by divine grace.

[32] On the following night, when she was similarly attending the Night Office, a certain weariness invaded her mind and a certain bodily lassitude so vehement that it seemed to her almost intolerable. To this was added a certain thought about her labors — both of the divine Offices and of bodily mortifications — that she endured; and that there was owed to her, as justice demanded, a more exalted place than Christ had obtained, who had been unable to sin nor to admit any enticements of vice into himself — to which she was exposed, because she had free power to sin and was subject to sin, yet she had avoided the path of vices and kept to that of virtues. When she had considered these things maturely, she understood them to be the snares of the devil, and fleeing to the weapons of humility she recognizes it to be the demon's suggestion: and pressing herself down in her whole mental thought beneath the infernal abyss, and prudently considering how she had received the gift of good will from God, she recognized that the joy excited in her mind the previous night had not been celestial but diabolical — because the demon had wished to persuade her that she had acted well by her own impulse and by herself, which is indeed far otherwise. For although the freedom to act well or ill belongs to us, nevertheless justice requires that we do well; but that we cannot accomplish without divine help, for the Truth itself said in the Gospel: "Without me you can do nothing." And the greater the perfection one has attained, the more one must be on guard. John 15:5 "Let the aforesaid handmaid of Christ warn you in this, to whom the devil appeared in the form of the Crucified; for before that deception, I can truly say — without any error deceiving me — that so great a grace and excellence of virtues had been conferred on her by God, and such a victory over struggles, that if I wished to recount such things, the narration would be too long."

[33] "Nevertheless, of many things I shall say this to the praise of Christ, and so that you, dearest Sisters, may be made more cautious, and so that you may learn to live always in great fear after many heavenly gifts, and she declares how perilous it is and not persuade yourselves that you know or can do anything good except insofar as God gives you light and understanding to recognize the snares of demons, and strength to resist them — calling to mind that the handmaid of Christ whom I have described was for some time, by God's permission, exposed to the power of demons for this one reason alone: because she was deceived and persuaded herself that she could oppose and resist the cunning and power of the devil. Before this happened, however, she had passed through the steps of perfection from the annoyance of sleepiness and had obtained knowledge of the aforesaid steps; and after all of them it had been shown to her that her soul had returned to its pristine innocence. She had furthermore a long and very great struggle with sleep — so much so that not only at night but not even during the day could she drive it from herself. To resist it, she stood almost always with her arms extended in the form of a cross and her knees bent, whether she was praying or attending the divine Offices or the sacrifice of the altar that we call the Mass. When she was attending this on a certain day with her arms thus extended for the reason I described, and was thinking that she was resisting as much as her frailty would allow, yet finding no remedy in such a great struggle, she was almost driven to desperation and would without doubt have collapsed had she not been aided by divine help."

[34] "Wherefore, before the Priest who was performing the divine service raised the most sacred Body of Christ according to custom, and when the 'Sanctus, Sanctus' began to be said, at that very same moment she heard the angelic host she is freed through the song of Angels during Mass repeating the same word with a marvelous song, the sweetness of which was so great that the soul of the listener began to leave the body. But she was not permitted to hear the entire word 'Sanctus' that was being sung by the Angels; for without doubt her soul would have departed from her body. After this, however, she so began to conquer sleep that for a long span of time she suffered no annoyance from it and could keep vigil as much as she wished without any struggle. O dearest Sisters, let no labor of sleep weary you, nor of any other harsh and difficult thing, that you may merit to attain eternal rest." Indeed, the sweetness of that angelic song was so great that no one could not only capture it in words but could not even imagine it. And although it was very brief, no longer than the blink of an eye, it was nevertheless so sweet that, immediately received by the ears, it caused one to utterly forget all things created and even oneself. And (as I said) the soul had already begun to leave her body; and although she was standing on her feet and held her arms extended in the form of a cross (as I showed), at that moment she was not changed at all, nor did she make any noise. Indeed, she settled down so gently and modestly that she seemed lighter than a feather, and none of those standing around perceived anything. And these things have been thus far described from her own words, from her own booklet.

CHAPTER X.

[35] There was furthermore a time when Catherine, sitting among the Sisters and working at spinning thread with a spindle, she is visited by the Blessed Virgin. had her mind occupied in meditating on divine things, when suddenly she was seen to rise and show a deep reverence, as though to some person of great dignity coming to her. That novelty caught the attention of all, and, suspecting what was the case about one whose extraordinary intimacy with God and the Saints they were persuaded of by many proofs, they did not rest until she was compelled by the Abbess's authority to confess the truth — candidly and ingenuously acknowledging that the Mother of God had come to her. When they asked whether she had spoken anything, she denied that she had been commanded to tell them; and so silence was imposed on all, being well instructed in the laws of obedience and modesty, even by this very example of her open confession and modest silence.

CHAPTER XIII.

[36] a booklet about these matters begun to be written by her Having experienced these and other vicissitudes of interior fortune,

she believed she would be doing something useful to many by writing a booklet, in which she would record the chief points of the temptations inflicted on her by the demon and of the favors divinely granted — so that others, coming after her and instructed by these things, might understand the perils of spiritual warfare and the strategies of fighting against the most cunning enemy. As we have said, in these beginnings the rigor of religious poverty in the new monastery was at its highest: not only did no one possess anything of her own, but the Virgins could not even keep their cells closed — which were separated only by mats — so that they lay open to anyone who wished to enter; nor could they have a locked chest or box within them. Nevertheless, her industry devised a way by which she could not only write in secret, but also keep her writing hidden — by concealing it under the leather covering the seat attached to her bed, which she would repeatedly sew and unsew with thread, being as much an enemy of vainglory as a lover of humility. she consigns it to the flames. She did this all the more carefully because in it she expressed her secrets much more distinctly and clearly than we later learned she had done. But in the course of time, noticing that the leather covering had been unsewn by another's hand and suspecting that her booklet had been read, she immediately carried it to the oven, which happened to be lit at that time for baking bread; nor did she leave until she had seen the entire thing consumed by flames.

[37] She patiently tends the bakehouse; The opportunity to destroy the booklet in this way was given to her by the care of the bakehouse, imposed upon her by the Superior — a most menial task that this outstanding practitioner of self-contempt fulfilled with a cheerful spirit, and indeed for a rather long time, although she suffered immense torment from the excessive heat of the oven. She afterward attested that she would not for any reason wish that any other of her Sisters or daughters should be burdened with such a task: for it seemed to her that her skin and face were being burned, her brain dried out, and her sight dimmed. Therefore, making it a matter of conscience to keep silent about the danger of incurring blindness, she went to the Abbess and explained what she was suffering and what she feared. But when the Abbess commanded her to patiently continue her duty and to entrust her health to God, who would care for it, she said: "I have done what my conscience told me I ought to do, ready henceforth to die too, if obedience should command it. Indeed, I would rather suffer this hardship myself than see others burdened by it — being more vile and abject than the rest, and unworthy to live among the dearest spouses of my Lord. But it is also no small joy to me to suffer something for the love of God, since the good that I hope for from him is so great and glorious that for obtaining it, every cross and affliction should be counted as pleasure."

[38] It pleased God to honor such great humility with a miracle. in which her virtue is commended by a miracle. For it happened one time that, after she had placed the loaves in the oven, the devout Brother Albert ^a arrived to preach. Therefore, hearing the sound of the bell calling to church, she departed from the oven and, making the sign of the Cross, said to the bread: "I commend you to God." Returning, however, from the sermon, which had been prolonged for five hours, she drew them out beautiful and ruddy — bread that should by all rights have been completely burned. Many people, even layfolk, eagerly sought some of it, moved by reverence for the miracle that had spread through the city. There still survives at Ferrara that part of the old monastery in which the bakehouse and oven were located, ennobled by that prodigy; and, now vacant from its former service, it is held in great veneration by the nuns, who every year in that place perceive a certain heavenly fragrance spreading from there throughout the whole monastery — this occurring about ten days before the feast of this Blessed, and for some days following. Therefore the Religious are accustomed to go in procession with hymns and canticles to those places, consecrated by the holy actions of so good a Mother and holy Sister, and to give thanks to God there — who visits them each year in this sensible way on account of the blessed merits of his servant. The aforesaid fragrance began to be perceived there on the very day she passed to a better life, and the following year the custom of holding a procession there was introduced, which is observed to this day.

CHAPTER XIV.

[39] It is likely that those whom she herself had trained as Mistress of Novices made Mistress of Novices were accustomed to perform this devotional exercise with special affection. She discharged that office for many years, the zeal of obedience overcoming the difficulties that the feeling of humility raised, by which she judged herself less suitable for that duty. Yet how abundantly she fulfilled it, the outstanding progress of her pupils showed: for she went before them in the pursuit of every perfection of religious life by example rather than by word, accepting no service from any of them, but lending her servant's labor to all, and wishing to be warned by them about even the smallest defect. In return she repaid them with the small gifts of special prayers to be offered for those who had shown her this act of charity. The principles by which she formed them in virtue were also most solid, she instructs them with solid teachings: of which she frequently admonished that the first and most necessary foundation was a certain and deliberate will always and everywhere to seek only the greater glory and service of God. And to this end she herself frequently used, and was the author that others should use, that prayer of the Church: "Almighty and eternal God, cause us always to bear a devout will toward you and to serve your majesty with a sincere heart" ^b.

[40] She was also accustomed to say that there were two most secure ladders by which good nuns would certainly ascend to the glory of Paradise: she proposes to them a ladder of virtues, of which one was called by her the ladder of virtues, consisting, as she said, of ten rungs. And first she taught that the first was enclosure — that is, the complete sequestration of the heart from worldly and secular things, and even from parents, which is most necessary for brides of Christ, because it is difficult, indeed impossible, for a soul devoted to the love of worldly things to attain the true love of God (which is most pure and free from any admixture of earthly dross). The second rung she called Hearing: namely, a readiness and great desire to hear the divine voice — not only that which sounds externally in the mouth of preachers or in spiritual conversations, but especially that which is perceived through interior inspirations at the time of the sacrifice of the Mass, the divine Office, and prayer, or also of any other exercise imposed by obedience, according to the statutes of the Order and the customs proper to each convent. The next rung after this she called Modesty: a virtue necessary indeed for every class and state of persons, but especially for Virgins, as the chief ornament of a continent life and the surest safeguard for its protection. After this she placed Silence, without which the Apostle James taught that religion is vain.

[41] In fifth place she set Graciousness: to be ascended through ten rungs: that is, an amiable and courteous manner of dealing with everyone, however otherwise despised and unworthy — which renders the handmaid of Christ most like God, her spouse, and therefore most pleasing in his eyes, he who is the font and origin of all goods and makes his sun rise on the good and the evil alike. From here she ascended to Diligence, which she wished to be the inseparable companion of all our actions, whether they were directed immediately to God's service or commanded by superiors. From this she proceeded to Purity of Mind — and this was the seventh rung — teaching to think well of everyone and always to take every action of one's neighbors in the better part, prohibiting all sinister suspicion about the affairs of others. The eighth rung was Obedience, not only toward Superiors but also toward any other person; for just as she said it was most dangerous for those who were accustomed to follow their own judgment, so those who easily and willingly submitted themselves to the will and judgment of others, and especially of the wiser, were beyond the risk of error. In ninth place she urged Humility to stand, all the more formidable to demons the more it makes a Christian person, and especially a Religious, more like Christ, who was humbled even to the death of the cross. After which, the tenth step remaining was the Love of God and neighbor, as the summit and perfection of all.

[42] and a ladder of humility of twelve rungs. The other ladder, by which she wished religious souls to strive toward the attainment of the heavenly homeland, she called the ladder of Humility, to which, following the teaching of St. Benedict, she assigned twelve rungs in this order: the first was to display true humiliation not only in the soul but also in the outward composure of the body itself. The second, to speak moderately and discreetly, and that not with a loud but a subdued voice. The third, not to be quick to laugh; and if one must sometimes laugh, even then to remember modesty and moderation. The fourth, to keep silence until asked. The fifth, to do everything exactly according to the Rule's prescription and not to deviate from that standard even in the least. The sixth, to believe and confess oneself the most vile of all people in the world. The seventh, to confess and acknowledge oneself useless and unfit for all things. The eighth, to frequent Sacramental Confession, and in it to mourn and detest even the smallest defects. The ninth, to embrace the mandates of Obedience cheerfully, however harsh and difficult, and to carry them out without external or internal murmuring. The tenth, always to submit oneself to the obedience of superiors. The eleventh, to take delight even if one never fulfills one's own will. The twelfth, to fear God with filial love, always remembering what he has done for us and what he requires of us, and persevering in that fear and love to the end of life.

CHAPTER XV.

[43] The efficacy of her exhortations, The Blessed would explain the rungs of these two ladders with apt reasoning and suitable passages from Scripture and the Holy Fathers, as well as persuasive examples — as she was most experienced in this kind of study, both through extensive reading and through the experience of her own practice. To this day many of her sacred exhortations survive among the nuns, which, though we omit them for brevity's sake, were transcribed from her lips by her pupils, who, by their singular progress in the virtues, showed what kind of mistress they had. And to give them courage for perseverance amid those initial rigors of the life they had undertaken — from which serious bodily infirmities and not light weariness of the soul were born — she not infrequently instructed them with most useful teachings; but she also sometimes showed by her very actions that a power divinely conferred upon her existed for calming such disturbances. and a wondrous power for composing souls This was experienced by a certain pupil of hers, a Sister named Cecilia, who, being agitated by a most vehement temptation and having fled to her mistress, was dismissed by her as she gently blessed her, made secure that she would no longer be troubled by that temptation. The Novice departed, and marveling at finding herself instantly free, returned to her mistress beseeching that she might merit to receive in writing the formula of so effectual a blessing. She received it, conceived in these words: "Jesus, Mary: Francis, Clara: May the Lord God have mercy on you and bless you; may he enlighten you and turn his face upon you, and give you, Cecilia, peace. Amen."

^a Fr. Albert of Sarteano He seems to be the one whom Arthur in the Franciscan Martyrology at the 15th of August names from Sarteano, his native town in Etruria, a preacher of Apostolic zeal not only in Europe but also in Asia — to be the future Minister General of the Order by the will of the Pope, had he not refused. He, as Arthur says, finally, most illustrious in virtue, learning, and miracles, died at Milan, honorably laid to rest in the convent of Sant'Angelo, in the year 1450. This event, however, seems to have occurred in the year 1442, when he was Provincial Minister of the Province of St. Anthony, that is, of Bologna; for after the year 1443 and the Chapter held at Rome, he was occupied with so many Apostolic Legations that he perhaps did not return to his province for some years.

^b The Church uses this prayer at the Mass of the Sunday within the Octave of the Ascension.

CHAPTER V.

Favors divinely granted to Blessed Catherine.

CHAPTER XVI.

[44] While the Blessed devoted herself to this task of educating the Novices, she was anticipated by many graces from God, of which very few did her modesty permit to come to our knowledge. We shall here commemorate two very illustrious ones. The first she herself related, desiring to learn the sufferings of Christ's Passion, as was her custom, in the third person, in approximately this manner: "A certain Religious of this our monastery, a servant of God, desiring with great affection to know all the interior and exterior sufferings of our Lord Jesus Christ, and especially those which he endured on that Friday which we call Holy, was insistently begging that knowledge from him, particularly on Fridays. Therefore, during the time of Holy Week, on the night preceding that same Friday, while praying on her knees before the image of the Crucifix in her cell and feeling this desire grow even more vehemently, and multiplying her vows, she was miraculously deemed worthy of a gracious and intimate address from the most beloved Spouse of souls, from the Cross to which he was affixed, speaking to her familiarly in this manner: 'Soul beloved to me, most pleasing to me is this affection, most acceptable the devotion by which you repeatedly recall the memory of my Passion, having also become the author that others attentively revolve the same in meditation. Wherefore I now wish to satisfy your desire.'"

[45] "'Know, therefore, that from that first moment of time she learns that they were continuous from the beginning of his life; when I put on human flesh in the Virgin's womb, innumerable sorrows besieged my soul ^a, as it clearly represented to me all the external and internal sufferings that I was to endure through the course of thirty-three years, and in that Passion of mine, to be scarcely concluded at last by a most cruel and bitter death. And because I also recognized at the same time how great a distress was to be created from this for my dearest and most innocent Mother, an immense addition to my sorrow came from this quarter. But by far the greatest came from the consideration of human ingratitude, by which I foresaw that the benefit of the redemption offered for them would be neither recognized nor accepted by men, with an irreparable loss of grace and glory. On every Friday I was as though in agony, placing before my mind each and every aspect of the Passion I was to endure. And to the increase of my sorrow was added a more vivid consideration of my Mother, who on that day was to be tortured by incredible anguish of soul while she was present in mind or body at my sufferings. Nor were Wednesdays without their special cause of grief — the day on which, bidding farewell to my most loving Mother, I was to be torn from her and sold to the Jews by the traitor Iscariot for a most vile price of a few coins, as they purchased for themselves eternal damnation.'"

[46] and on Holy Friday, inexplicable. "'These were my sufferings throughout the whole time of my life, from a vivid and most clear representation of future pains, continuous and always present. But what I endured on Holy Friday itself, neither can the human heart conceive nor could mortal flesh endure, unless supported by the aid of the divinity present and united to it. But because I wished all things to be fulfilled — whatever had been predicted by the Prophets or prefigured in types — it was necessary that the divine power supply for the weakness of human nature. Therefore, if you wish to do me a pleasing thing, delight in the daily memory of my Passion, reviewing it within yourself; and commend to others that they do the same, so that I may share its inestimable fruits with you and with all.'" Having said these things, he fell silent and left the beloved soul of his spouse filled with ineffable joy.

[47] on the night of the Nativity Equally memorable was the grace by which she was refreshed in the night of Christmas in the thirty-fifth year of the same century, which she recorded in her booklet in these words: "God willed to test her again (she means herself), and withdrew from her the flame of divine love and deprived the eyes of her mind of the welcome sight of Jesus Christ, who used frequently to visit and console her. On account of this she was reduced to such sorrow that she was almost always in mourning and tears. And when she had endured this torment for a long time, she asked her Superior for permission to spend that night in prayer in the church of this monastery, and she obtained it. She entered the church with the purpose of saying the Hail Mary a thousand times in honor of the Mother of Christ. And when she had devoted herself to this with great zeal and attention up to the fourth hour of the night — at which hour I believe our Savior was born — she embraces the infant Jesus offered by his Mother, the venerable Mother of God was present before her, holding the little Jesus in her arms, thus wrapped in swaddling clothes as newly born infants customarily are, and approaching the aforesaid handmaid of Christ, she most kindly gave him into her embrace. And she, knowing him to be the true Son of the eternal Father, held him with incredible joy, pressed him to her breast, and brought her face to his."

[48] and she is marvelously refreshed by him. "From which embrace and touch such delight was generated in her that she seemed, in the incredible sweetness with which she was filled, to melt entirely, as wax before a fire. So great and so sweet a fragrance came forth from the most precious and purest flesh of the infant Jesus that words are not sufficient to explain it, nor is the human mind capable of grasping it. How great was the beauty of the Infant, and the heavenly grace and comeliness of his face, I leave to those who read or hear these things to contemplate. But I am glad to say: O heart without feeling, and harder than all created things, why were you not split asunder by the excess of sweetness, or melted like snow in the sun, when you tasted and sweetly embraced the splendor of the Father's glory? For this vision was not in dreams, not imaginary, not through an ecstasy of the mind, but open and true, and manifest without phantasm or any veil." When, however, she lowered her face to the face of the Infant, that entire vision vanished; but it left her such joy that for a long time her heart and all her members seemed to exult with gladness. Thus indeed that great and prolonged bitterness of heart and sadness — because she had been so long deprived of the sight of Christ — entirely departed, and no sorrow assailed her for a long time afterward.

[49] hence the whiteness remaining on her cheeks and lips, otherwise dark; This favor she not only recorded in her booklet on the seven spiritual weapons, but God also wished it to be manifested in various other ways, for the consolation of those present and the edification of posterity. For first, the lips and that part of the face that had merited to touch the sacred cheeks drew from that contact an unusual whiteness, which is visible even today in her incorrupt body to those who look more closely, and is all the more notable because she was of a dark complexion while living, and now her dead face has taken on a certain dark blackness. Furthermore, the breath of that body is a most sweet fragrance, which she also seemed at times to exhale while speaking, not without great astonishment of the nuns and other persons who conversed with her. A more evident knowledge of the aforesaid grace was gained by her companions from the fact that, and the fragrance emanating from her body thereafter. after that vision had been taken from her eyes, when the hour of the Matins Office was at hand and she had moved from the place where she had been kneeling to the seats in the customary manner, they themselves observed, as they gradually came to the psalmody, a fragrance of a certain most sweet odor diffused throughout the whole choir, which both caressed their senses wonderfully and refreshed their souls with a certain heavenly sweetness.

[50] They were at first ignorant of the cause to which they should attribute what they felt, until gradually it became known among them that Catherine had spent the whole night in prayer there with the permission of her Superiors. And it was noticed that the aforesaid fragrance was perceived far more strongly observed by the Sisters; by those who occupied seats closer to her than by those who occupied more distant ones. Although it gradually became fainter, it nonetheless filled that place until the second day after Christmas. When the Matins Office was finished, she herself continued in prayer before the venerable Sacrament; but the nuns, gathered in the Chapter room to consult about so wonderful a matter, at last unanimously concluded that she — about whom they had already long formed in their souls an opinion of great sanctity — had been imparted some favor beyond the common order from on high, and they began to be held by a great desire to learn the truth of the matter. Although they scarcely hoped to obtain this from her, who never spoke of her own affairs unless compelled or as though speaking of a third person — and that in a diminished and very sparing fashion. And so they decided for the time being to raise nothing, but to wait for some days, in case perhaps something new might happen meanwhile from which they could come to knowledge of the secret. They all saw her the following day, and a prodigious splendor in her face while Mass and the Canonical Hours were being chanted in choir, with her face shining beyond measure, and kindled with a flaming redness, so that they could not restrain their eyes fixed upon her. This was all the more wonderful as her complexion was normally dark and almost pallid, on account of her continual infirmities and the prolonged flow of blood by which she was then also afflicted. The fragrance, moreover, that seemed to emanate from her body exceeded all comparison with any earthly scent, and accompanied her and permeated the place wherever she went — now stronger, now fainter — offering itself to those who stopped to speak with her.

[51] At last, when they had kept silence for several more days, she herself reveals the matter when her Confessor commands it: now certain that the fragrance proceeded from nowhere other than her body, and wishing to learn its cause by whatever means, they spoke with the monastery's Confessor and persuaded him to compel Catherine by a precept of obedience to reveal the grace she had until then concealed. And they persuaded him without difficulty, for he too had breathed in the same fragrance in wonder, and afterward attested that it had been wafted to him much more strongly at the very moment he was questioning her about this matter. She, obeying his commands, narrated the entire sequence of what had happened to her, most humbly beseeching that the matter be kept perpetually secret — which, however, she was unable to obtain. For it leaked out first among the nuns, then also

throughout the city of Ferrara, and finally the fame of this kind was spread through many cities of Italy; and after her death many images were painted depicting the entire vision rendered in colors.

[52] Recognizing herself as obligated by so great a benefit to the perpetual recollection of the mysteries of the life and passion of Christ, and to recalling their memory she resolved to add to her customary prayers a new form of meditating on these same mysteries, and to that end she composed a most devout writing, which she called a Rosary — because, arranged according to the pattern of the Marian Rosary instituted by St. Dominic, and divided into three parts, it traversed all the mysteries of the life of Christ and Mary. She wrote it in verse, by no means composed according to poetical rules, but in a much freer manner, closer to the form of prose — differing from it only in that every individual verse (the number of which grows to five thousand six hundred and ten) ends in the syllable "-is." The style was that used in those semi-barbarous times by those who applied themselves to writing Latin verses. The aforesaid Rosary, distributed across the days of the week, is now found among the nuns of the monastery of Corpus Christi at Bologna, with this title prefixed:

Jesus, Mary, Francis, Clara.

"An ancient and devout Rosary of the Most Blessed Mother of God, the Virgin of Virgins, Mary, most humble, most pure, and most worthy; no less historical than contemplative: so that whatever might perhaps seem apocryphal to some may be entirely excluded and understood. Composed here by me, Catherine, a nun and most vile servant, unworthy and useless, in this Convent of the most holy Body of Christ at Ferrara, to the glory and honor of the Son of God and his Mother (on account of the most singular grace described below ^b, obtained by me on my knees in our church) by divine inspiration."

[53] I would transcribe the whole of this here, were I not deterred by its excessive length, whose beginning is this. and did I not judge that I would satisfy the reader sufficiently if I brought forth only its beginning, from which judgment may be formed of the remaining work.

HYMN

Summary of the origin of the intellectual creature and for the first five Joyful Mysteries of the Rosary.

O good Jesus, now gladly would I praise you on earth, And after my death, then most gladly in the heavens; Since you worthily deserve infinite praises from us. For you created this world, you govern it, and you preserve it freely; And indeed in all our necessities, Both of soul and body; nor do you ever abandon us. But what is incomparable, you also for all of us Blotted out the original sin of the first parent, Having suffered the unjust, infamous, dire death of your crucifixion.

[54] But whence come praises to me, that you may always be praised by me? As you formed me without myself, so you are praised without me. Before me you were praised, and after me you shall be praised. You made us; we did not make ourselves: we fail in all things. If your praise made all things, then your praise is in us. Therefore if I praise you, you receive only what is yours, not mine: For no one gives what he does not have, by the rule of law. What then am I? Let all of lofty genius tell me: Run, you who touch the high summits of mountains; Fly, you who stand among heavens, stars, and motions, Philosophers who investigate the secrets and causes of nature; Answer me, why do you so long delay in this, You who in this world are of the loftiest contemplation? Hear me then, and apply yourselves to these reasonings of mine: For I am a flower, grass, ashes, dung, stench, a worm, A vessel of clay, carrying and full of air, smoke, and ambition; Indeed, I am nothing — that is, from my infinite sins. And since I am nothing, and praise is something most great, it is impossible For something to be made from nothing by creatures. And far less by me, who am more obscure and more ignorant than others.

[55] But for me, O Jesus, you alone will worthily praise yourself, Since it suffices for me, by the grace of your mercy, For the pardon of so many of my sins, and for your praises, Always and faithfully to be observed in my soul: That my mouth be silent and your praise stand in the silence of my heart, And that I eternally adore here and everywhere you, the author of praise; And know that he here praises you who sufficiently Knows and believes you, yourself and your praise; and knows also that it is not for man, Much less for me, to be able to worthily engage in your praises. Therefore, by knowing, believing, and adhering to the foregoing, And because you are and were and will be eternally my praise and my God, In summary I will here rightly write these praises of yours to the glory of your majesty, And to the honor of Blessed Mary, your Mother the Virgin, With my pen, now with purity of heart, And with your gracious permission, obtained through the grace of your Mother. Yet I humbly pray you, that only as a form of prayer You would deign to accept them, and if not as praises, At least for so many varied roses offered to your holy Mother. For I desire to be bridled in her praise and yours, lest I perish in the abyss; Indeed, that praising I may sing, and singing may praise both in the heavens. Etc.

CHAPTER XVII.

[56] To the foregoing favors it is fitting now to add another, to be assigned to the same period. Benvenuta, She learns of the beatitude of her deceased Sister. Blessed Catherine's mother, widowed of her husband John Vigri, not many years later entered into another marriage with a certain citizen of Ferrara; and from that union twin offspring were born — one male, a youth of dissolute life and most corrupt morals thereafter; the other female, who later took the habit of a nun at Ferrara in the new monastery of Corpus Christi and ascended to the perfection of outstanding sanctity, called Sister Antonia. She was the first in that monastery to die, and "having been made perfect in a short time" (as Scripture says) "she fulfilled a long time," leaving behind to the whole house examples of rare virtue and religious observance, in the year one thousand four hundred and thirty-seven, in the month of April, five years after the erection of the monastery. While Catherine most devoutly poured forth prayers for her soul, she learned by divine revelation of her certain beatitude in heaven. Wisdom 4:13

^a This truth has been most solidly and devoutly set forth in countless booklets, printed and published in every language, by a man of outstanding probity in our Society, the Rev. Fr. Jodocus Andries, most well-known throughout all Europe by this name, whose title is "The Perpetual Cross of Christ."

^b She adds this, says Grassetti, because the above-mentioned vision is found set forth at the end of the Rosary.

^c Nothing of this in this exordium, which we give as a specimen; we did not wish, however, to mutilate the title as it is prefixed to the first part.

CHAPTER VI.

The booklet on the seven spiritual weapons is written by Blessed Catherine: enclosure is introduced into the Ferrarese monastery.

CHAPTER XVIII.

[57] In the very next year, by a special command of Christ, the Blessed began anew to write her booklet on the seven spiritual weapons, which, published throughout Italy also under the title of Revelations after her death, When did Catherine write her booklet? was read with great profit by the faithful of both Orders and sexes, authorized for fighting the wars of the Lord. This is gathered from that closing passage that is read at the end of the same booklet, in these words: "Catherine, a poor woman of Bologna, or born and raised at Bologna, and betrothed to Christ at Ferrara. I, above named by myself as Catella, by divine inspiration wrote with my own hand this booklet in the monastery of Corpus Christi at Ferrara, in the cell that I inhabited, covered with mats, during the time of our Most Reverend Mother Abbess, Sister Thadea, sister of Lord Marcus de' Pii, around the year of our Lord Jesus Christ one thousand four hundred and thirty-eight, and in my lifetime I revealed it to no person at all. To the praise of Christ Jesus. Amen."

[58] These words she wrote at Bologna, perhaps shortly before her death, sealing the writing, as it were, with that mark, For whom? which she knew would be published immediately after her death. In the body of the text itself she explains for whom and with what intention she wrote these things, so that she might at the same time set before the eyes the inner state of herself as the writer, and teach others to entrust themselves and their affairs to God confidently and humbly: "These things," she says, "all, dearest Sisters, have been written by me, especially for those who have recently entered the path of spiritual combat, And to what end? and for those who will hereafter enter it, so that they may be made cautious and always fear and not trust in themselves — that is, by no means trust in their own prudence. For I consider how many heavenly gifts God had bestowed upon his aforesaid handmaid, and yet afterward had permitted her to be most fiercely tormented and deceived by the ancient enemy, who (as I have already said) under the assumed form of Christ affixed to the cross and of the Virgin Mary, laid snares for her — which was done for no other reason than that she had persuaded herself she could overcome the wiles, cunning, and temptation of the demon. For God wished thus to restrain her and teach her that one must always fear, and that God alone is able to provide understanding and strength against his enemies. How she was humbled through temptations? And indeed it happened thus to her: for she was so cast down by the fraud of the adversary that she no longer seemed to be a friend or servant of God, but utterly abandoned by him; nor did she remember the many heavenly gifts that had been bestowed on her before. And she became so bereft of mind that she had so utterly consigned them to oblivion that they seemed never to have been bestowed, on account of the force and magnitude of the sadness that had seized her heart. But now, having crossed the stormy sea and entered the promised land, she sings with the Psalmist: 'I was humbled, and he delivered me.' Ps. 114:6 For after that tempest she was brought to such tranquility and strength of soul that she both carried off the victory in every combat and was no longer held by any sorrow, and had no doubt about her salvation, always desiring to be dissolved and to be with Christ. She was so confident that this would be so that, while still constituted in her mortal body, she considered herself one of the citizens above. Nor did this happen because she was so arrogant and attributed too much to herself (since she believed herself to be the least and most vile of all who were in the monastery, and most unworthy of the company of so many venerable Mothers and Sisters), but because she perceived that she was sustained by divine goodness and supported by the labors of others in so illustrious a monastery."

[59] Thus disposed, Catherine lowered herself to all the duties of the monastery, however menial: Discharging the office of Portress, thus she cared for the chickens entrusted to her with the utmost diligence; thus she cheerfully endured the labors of the bakehouse; and thus she discharged the office of Portress with great example of humility and charity. While she was occupied in this with equal assiduity and solicitude, it happened that an elderly man of venerable gravity presented himself several times at the door to beg alms, upon whom the Blessed bestowed it all the more willingly for this reason also:

that she had learned the good man had made a pilgrimage to all the places in Palestine consecrated by the mysteries of the Incarnate Word; for she loved to ask him and learn from him various things suited to nourishing her piety, concerning the location and nature of those places. One day he came to the door of the monastery for the same reason, and having received his alms, he gave her a small dish — not of pozzolana or majolica ware, but of an unknown and transparent material. He said it was the very one from which the most holy Virgin Mother was accustomed to give drink to the infant Jesus; and he asked her to keep it in her possession until he should return to reclaim it. it is believed she was visited by St. Joseph. That offering filled Catherine with wondrous joy. The pilgrim, however, never returned afterward; nor could anything more be learned from Catherine about this matter, except this alone: that she by no means believed the man to have been one of mortals, but rather St. Joseph, the foster-father of Christ, through whom God willed to bestow this grace on her. But on what grounds she believed this she never revealed; that she was taught by divine revelation would be a reasonable conjecture. From this time she was indeed most devoted to the most chaste spouse of Mary. And when about to depart for Bologna, she entrusted the aforesaid dish to the Abbess, on the condition that it should be displayed on the altar for the consolation of the faithful people on the feast day of that Saint; but that it should be returned to the pilgrim who had given it, should he ever come back to request it. It is therefore preserved and displayed in this manner in the church of the Ferrarese monastery; and it is applied to the sick who request it with faith. If they are to be healed, it gives off a most sweet fragrance; those who are to die are believed to be indicated if it remains without fragrance.

CHAPTER XX.

[60] One thing still seemed lacking for the perfect observance of the Religious life in the monastery of Corpus Christi at Ferrara — namely, the enclosure of the nuns, Enclosure hitherto impeded by the citizens, so greatly praised and commended. The citizens of Ferrara had until then opposed its introduction according to the wishes of the nuns, alleging the spiritual benefits accruing to the entire city from freer conversation with those holy souls. Seeing, therefore, that nothing would be accomplished among men, since the superiors yielded to the appearance of reasons rather than to reasons themselves, the Blessed turned to God for obtaining it, and to her holy Mother Clare; and she was at last granted her wish, in the manner we shall describe. Sister Thadea, who had governed the new monastery laudably for nearly twenty years, the Abbess having died, departed this life, leaving the position of Abbess vacant. Therefore, while Sister Lucia was deliberating about choosing a replacement, Catherine advised her (revolving day and night in her mind how to advance the state of the young vineyard to something better) to use this occasion to request from the Superiors of the Order some senior nuns from a nearby Convent where Religious discipline was known to be more carefully observed, more skilled in the institute that all had embraced with great spirit but none had been fully taught — and from these an Abbess could be chosen, and through them perhaps the enclosure, so long desired, might be introduced.

[61] The prudent counsel pleased Lucia, and the matter having been communicated to the Fathers, it is introduced through another sought from Mantua: a Brief was obtained from Pope Nicholas V in the year one thousand four hundred and fifty-two, on the fifteenth of April, by virtue of which a new Abbess and several companion nuns — to be the teachers of the Ferrarese nuns — were brought from the Mantuan Convent, which was flourishing in the best institutes. These, before all else, demanded that the strictest enclosure be established, to which the Religious would be bound immediately upon making their Profession — to be seen by no secular person whatsoever, with the liberty of conversation preserved when necessity required it, through grates closed on all sides, at which another nun would be present as a witness. This, though with difficulty, was at last obtained from the citizens, who yielded to the better argument. How much delight Catherine derived from this is easy to conceive. This joy was all the more complete because she saw that the same course had scattered the plan of the Fathers to elevate her to the dignity of Abbess. For upon the death of Thadea, the Fathers had not yet thought of bringing in Religious from elsewhere for reform; but wishing to appoint one from among the Ferrarese by the common consent of the others, as is customary elsewhere, they had set their eyes on Catherine; and Sister Lucia too was inclined the same way, having long since experienced how vigorous a spirit of solid virtue flourished in her.

[62] Catherine, previously destined for this office, had been in vain. Therefore, after the matter was deliberated and concluded, they summoned her to them. She, entirely ignorant of the affair, when she had humbly thrown herself at their feet and understood what they had jointly decided about her, it is incredible to say with what tears and sobs she showed the grief of her stricken soul, arising from such an unwelcome announcement. Suffice it to say that the Superiors themselves were dissuaded from their intention by her, judging that they ought not to disturb that soul that so seriously and insistently asked to be assigned to the most menial tasks for her whole life rather than to be burdened with that charge. Present at this proceeding was a Prelate of great name and authority, commonly called the Abbot of St. Justina, who was accustomed to reside mostly at the Roman Curia. Having witnessed such an example of profound and rare humility, he was not only moved to tears like the others present, but from that day conceived such devotion toward this woman — whom he was thoroughly convinced was an outstanding servant of God — that (as was afterward evident from his many letters) whenever he fell into some tribulation of body or soul, he had recourse to her even while she still lived, as to a most sure refuge. And invoking the help of God, he would present the merits of Catherine, which he believed to be very great before him; and that this confidence was not vain was usually declared by a happy outcome, as he immediately felt himself freed from all distress. The Fathers, however, seeing that their plan had not succeeded, turned their mind to what had first been proposed to them by Sister Lucia, and before all else they procured the Pontifical Indult regarding an Abbess to be brought from elsewhere.

[63] On the same occasion the Fathers obtained certain declarations Various things are declared by the Pontiff in favor of the monastery. regarding those points that seemed still to cause some scruple to more tender consciences; and they brought it about that the Pontiff first extinguished whatever obligation might remain either for all the Sisters or for any one of them to the Rule and habit of St. Augustine — which he declared had been lawfully and holily exchanged by them for the habit and Rule of St. Clare. He specifically absolved Lucia from the binding force of any oath whatsoever by which she might seem to be bound to her aunt Sister Bernardina, granting her free authority to govern and organize her new monastery according to the Rule and form of the Franciscan Order, and ratifying the absolution once pronounced by the Bishop of Ferrara in this case. Finally, he specially approved and confirmed the strict enclosure of the monastery, such as Catherine and by far the greater part of the Sisters so ardently desired. Nor was there any difficulty in executing these decrees, although the Pontiff also commanded that all, setting aside every other habit and Rule, should accept the habit and Rule of St. Clare together with the aforesaid enclosure. For Sister Lucia, who did not wish to give up the habit to which she had grown accustomed, voluntarily left the convent, stipulating only this: that she be buried in the same tomb as her aunt. And dying, she bequeathed to the same convent whatever remained to her of goods, so that the site might be enlarged and the number of Religious increased — although they were already more than ninety at that time, as is established from the records of those times.

CHAPTER VII.

Blessed Catherine is sent with some companions as Abbess of the new Bolognese monastery.

BOOK II.

CHAPTER I.

[64] The beginnings of the new reform proceeded so well that, since Virgins were flocking from everywhere to these convents of discipline, eager for monastic perfection, and neither the recently established Ferrarese convent nor the older monasteries of Assisi and Mantua could accommodate them all, the Vicar General petitioned the Bolognese are promised an Abbess, Pope Callixtus III to permit some of the more advanced in age and virtue to be led from those convents to establish new monasteries throughout Italy. By virtue of this grant, Abbesses were immediately promised to the Bolognese and Cremonese from the Ferrarese house, who would establish their seat in those cities with a suitable number of companions to whom other women from those same cities would be aggregated. For the Bolognese, Catherine was destined, nor could the matter be kept so secret that it did not come to her knowledge. She, certain that she would not acquiesce unless she clearly knew it to be the will of God, she understands by divine guidance that she is destined there. had Christ conspicuously present to her, declaring in a clear voice that his eternal Father so willed it. When she nonetheless objected that it had always been her wish that where she had laid the first foundations of her Religious vocation, there she would also conclude her pilgrimage, Christ said: "It shall by no means be so, but at Bologna the end of your life has been appointed." As she afterward explained to one in whom she confided somewhat more than in others. To whom she also narrated another, more obscure revelation, in which she had seen a seat prepared for Catherine of Bologna — when there were many of that name at Ferrara, but none with that surname, nor did she herself then use it, as she later did by mandate of her Superiors.

CHAPTER II.

[65] Meanwhile, the business of the Bolognese foundation having been fully concluded, legates were again sent the following year to lead forth the new colony: Battista Mezzavacchi, Doctor of Laws, Bartolomeo Calcini, and in the year 1456 and two of their companions, one of whom was from the Lambertini, the other from the Leonori family, but their names have fallen into oblivion. They arrived at Ferrara on the twentieth day of July in the company of three Religious of St. Francis of the Observance; and they presented Apostolic letters and the prayers of their city to Sister Leonarda, of the most illustrious family of the Ordelaffi, who held the dominion and principate of the city of Forlì. She, in a prophetic spirit, replied that she wished to send them away happy and content with the success of their legation, giving them an Abbess who would be a second St. Clare — a true disciple of St. Francis, elected by chapter vote three times one who had been judged worthy to embrace the infant Jesus in her arms, as the fame of the matter, long spread throughout all Italy, had made known. And the companions to be joined with her would be worthy of such a Mother, and most of them Bolognese. What she promised the legates, all the Religious ratified in Chapter, although they bore with difficulty being deprived of such an example and consolation, and the votes of all fell on Catherine — except her own. And when she vainly appealed for a second ballot, the Superiors compelled her by a precept of obedience; and the Religious of the Order of St. Francis who were present wished that only the name Catherine of Bologna be inscribed in the register and that she henceforth use that surname — to which she most willingly consented, being ready to give up whatever splendor might accrue to her from the family name of the Vigri, she who had already in the spirit of humility named herself "Catella."

CHAPTER III.

[66] While Catherine was busy forming the catalogue of the companions she would take with her, she enrolls one novice among her companions, a certain young novice eagerly wished

to follow her, so that she might continue to enjoy her salutary teachings. But since she was, as is customary, forbidden to speak with the others and not permitted to wander through the monastery outside the novices' quarters, she found no way to make known her desire to her — except that ingenious love suggested to her the idea of communicating with her by signs and gestures through the window of her cell, which perhaps faced Catherine's cell. She, either guessing her wish by conjecture or knowing it by divine inspiration, said: "Be of good heart, daughter, and prepare yourself, for you too will come with us." and she bids farewell to the Ferrarese Sisters. Hearing these words, she with a humble gesture, crossing her arms before her chest, silently gave thanks; and with the permission of the Superiors, she was enrolled in the new colony. After this, the final evening arrived that Catherine and her companions would spend at Ferrara. Then, with all the Religious gathered together, Catherine kissed the feet of those who were to remain, amid mutual weeping, and humbly asking pardon for all her failings, she promised that though absent in body, she would never forget the place where for so many years she had served God; and that if she could do anything in life or after death before him, she would certainly ensure that they too might receive some testimony of this her affection and intention even after she had ceased to be among the living. God fulfilled this promise of hers with that fragrance which we mentioned above as customarily diffused each year in the Ferrarese monastery around her feast.

[67] At the fifth hour of the night the Legates and the Fathers of the Observance arrived with the most illustrious Margaret of Este, widow of Blessed Robert Malatesta ^b, to take advantage of the darkness for avoiding the disturbances among the citizens that the departure might have caused. On the journey she recovers her desperate health. And since Catherine was so weak in body that she could by no means walk on foot, she was carried out of the monastery reclining on a bier like a corpse, as far as the carriage. In this, to the astonishment of her companions, her health was so suddenly changed and strengthened that she henceforth ascended and descended from the carriage without any difficulty, as often as the roughness of the road or some other circumstance required, until the sacred company reached the canal that leads to Bologna, commonly named from its locks ^c. There, when they had crossed over into the prepared boats, the Blessed Abbess, out of humility, lifted her mantle above the black veil, and all the others followed her example, and from then on made it their custom to wear it that way at Bologna — whereas at Ferrara they had been accustomed to carry it over their shoulders, below the veil. It is worthwhile, moreover, to append the names of each of those who, Her companions, together with their Blessed Abbess, numbered eighteen in all, and to note certain things about each worthy of being commended to the memory of posterity. They are as follows ^d.

CHAPTER IV.

[68] Joanna, daughter of Rinaldo Lambertini, a noble Bolognese, Joanna Lambertini, clothed in the sacred habit at Ferrara in the year one thousand four hundred and thirty-three of the fifteenth century, sent to the colony with the title of Vicar, of outstanding merit in obedience and remarkable charity toward all, both loved and esteemed by everyone. Having spent twenty years after these events in the Bolognese convent, she reached her last day there in the year one thousand four hundred and seventy-six of the same century, honored with the appellation of Blessed by the common voice of the people.

[69] Paula Mezzavacchi, Paula, daughter of Battista Mezzavacchi, Doctor of Laws and Bolognese nobleman, notable for the form of her tall and handsome body, but even more notable for the beauty of her character and virtues, who would become Mistress of Novices at Bologna. There she reached the end of her mortal life in the year one thousand four hundred and ninety-two of the aforesaid century, distinguished by some miracles in life and after death; on account of which she too was called Blessed, and her fragrant bones were placed in a chest within the same chapel in which the prodigious body of Blessed Catherine is preserved. Her life, composed by a trustworthy person, is kept among the manuscripts by the Bolognese nuns and held as a great treasure.

[70] Illuminata, daughter of the most illustrious Venetian Senator Lorenzo Bembo, Illuminata Bembi, entered the congregation of Sister Lucia already in the year one thousand four hundred and thirty of the century, when the Virgins had neither Rule nor habit. She received the habit together with Blessed Catherine two years later, devoted to her and very familiar, and much encouraged and aided by her in the labors she endured for the glory of God. As she had been among the first foundresses of the Ferrarese house, she also sought to contribute to the foundation of the Bolognese house, and she governed it with the authority of Abbess for the third time — a woman of rare talent and well versed in the Latin language. She must be discussed in the place where the exhumation of the blessed body (at which she was present) is to be treated, and likewise the book she wrote about the deeds of the Blessed Mother, the chief aid for the present history, which is preserved in the Bolognese archives next to the holy body itself, inscribed "Mirror of Illumination" and rightly to be placed among the relics. This servant of God ended her life in the year 1482; in which same year Anna Morandi of Ravenna, Anna Morandi, a widow who entered the religious life in the year one thousand four hundred and thirty-three of the century, also died at Bologna — she too being one of this sacred company.

[71] Samaritana Superbi, Pacifica Barbieri, Samaritana Superbi of Ferrara, the first of all to die at Bologna, in the third year after being brought there, about whose death more shall be said elsewhere. Pacifica del Volto, or as others prefer, Barbieri of Bologna, singularly devoted to contemplation, who died in the year one thousand four hundred and fifty-nine. Bernardina Calcina of Bologna, Bernardina Calcina who entered the Ferrarese monastery out of a desire for a holier life, with the good will of the husband with whom she had lived for some time, who for a similar reason joined the Fathers of the Observance; she died at Bologna in the year of Christ 1466. Peregrina of Bologna, daughter of Vitale Leonori, Peregrina Leonori, a nun of great humility and devotion, taken from among the living in the year 1490. Anastasia Calcina, sister according to the flesh of Bernardina named just above, and much more truly a sister in virtue; Anastasia Calcina, of such lofty and sublime prayer that she seemed to be raised in continuous ecstasy, until she closed a life full of merits in the year one thousand four hundred and eighty-two of the century then current. In that same year another companion of this journey, Andrea of Cremona, Andrea of Cremona, completed the span of her mortal life, specially devoted to recalling the Passion of our Lord Christ, and distinguished by the gift of tears constantly flowing from that contemplation — accustomed to repeat this saying again and again: "Ah, Jesus Christ, my love, crucified for love of me!"

[72] Eugenia Barbieri, Gabriela Mezzavacchi, Eugenia Barbieri of Bologna departed hence to the heavenly realm in the year 1470. Gabriela Mezzavacchi, sister of Blessed Paula; who, from the great crowd of brothers and sisters left to her father and the world — all the others having devoted themselves to the service of God — did not wish to be the only one to serve the world. But intending to follow where the illustrious examples of her predecessors beckoned, and fearing her father's reluctance toward her pious vows — since he had no remaining consolation from so great a number with him — she feigned a desire to see Ferrara. Having obtained her wish, she departed with the same distinguished escort of relatives and friends and the display of the most splendid garments. But when she came into the embrace of her sister, who had already professed as a nun for eight years, she immediately declared that she had not come intending to leave soon, as they supposed. Rather, casting aside all the vanity of garments, she threw herself at the Abbess's feet — as though a shipwrecked woman grasping a plank by whose aid she could escape imminent death. And since tears and sobs testified that nothing was feigned, by the common vote of the nuns she was immediately admitted to the religious habit, put it on, and cut off her own hair. Before the friends waiting for her to come out so they could take her back, she appeared at the little window — bringing astonishment to all and nearly death to her father when the news was heard. The course of a life led through every grade of virtues answered those beginnings; to which at last a blessed death set the crown in the year one thousand four hundred and ninety-three of the oft-mentioned century.

[73] Modesta de Argentis, Modesta de Argentis of Ferrara, a most exact guardian of Regular observance; who, having served God for thirty-five years under the glorious banner of the Cross, attained the palm set before those who compete lawfully, in the year 1490. Innocentia de Annichinis, Innocentia de Annichinis of Ferrara — the Novice mentioned above — had not yet passed the fifteenth year of her age when she came to Bologna, where in the year one thousand four hundred and fifty-six of the aforesaid century she was the first to make her religious Profession. She developed into a nun of outstanding charity and discretion, by the merit of which virtues she was elected Abbess of the entire Convent three times, and in the year one thousand four hundred and ninety-three departed to the heavenly realm, leaving behind a great longing for herself and a memorable example of integrity. two Converse Sisters; To these were added two Converse Sisters: Philippa Boari of Parma and Margaret of Sassuolo, born of a Frenchman whose name was Saulus de Caula. Finally, one Tertiary: Benvenuta, a widow of the Mammolini family, a Bolognese, the mother of Blessed Catherine herself; Benvenuta, Catherine's mother, a Tertiary. after the death of her second husband, given the habit in this very year that we call the habit of Penance of St. Francis, in which she had dedicated herself to the service of the Ferrarese monastery, and now, as her daughter migrated to Bologna, she wished to return there as well. She obtained this, and died at Bologna, already old and blind, a few months after the most glorious death of her daughter.

[74] Accompanied by these companions, when Catherine came to Bologna, the state of public affairs was greatly disturbed, with noble families split into factions, now this one, now that one, and sometimes the people holding the upper hand, alternately expelling each other from the city. Yet God, by his singular providence, arranged that They are received by two Cardinals, in the reception of these servants of his — both benevolent and honorable — all should conspire with such unanimity, as though they were bringing certain peace and quiet to their homeland. There were then residing at Bologna two Cardinals of the Holy Roman Church (which is otherwise rare), distinguished in learning, piety, and prudence: one was Bessarion, Bishop of Nicaea, of the title of the Holy Apostles, sent as Legate from the Pontiff to settle affairs at Bologna ^e; the other was the Bishop of the same city, Philip Calandrini of Sarzana, of the title of the Holy Cross in Jerusalem ^f. Both went out to meet Catherine with her retinue as she approached, and by the Magistrate. together with the Clergy, magistrates, and Senate, which at that time was reckoned at sixteen ^g heads. Their names are: Dionysius ^h Castelli, then Prior; Sante Bentivoglio, who was as it were the Superior and perpetual administrator of all affairs pertaining to the people; Niccolò Sanuti ^i, Paolo Volta; Carlo Malvezzi; Ludovico Caccialupi, then Gonfaloniere of Justice; Galeazzo, or as others prefer, Ludovico Marescotti; Gaspare Ringhiera; Virgilio Malvezzi; Giovanni Guidotti; Nicoloso Poeti; Brunino Bianchi; Azzo de Quarto; Jacopo Grati; Scipione Gozzadini; Filippo Bargellini.

[75] By all these and the entire populace, pouring out as though for a festival, the servants of God were received. And because the buildings designated for the new monastery were not yet sufficiently fit for habitation,

they were led most kindly, as to a lodging, led to the Hospital of St. Anthony to the small Hospital of St. Anthony of Padua, which certain pious men maintained under the habit of St. Francis, professing the Third Rule of that Order. This place had been chosen from the beginning by the Bolognese for establishing the new convent, and the matter had been settled with the Tertiaries and a Pontifical indult obtained. But since certain difficulties arose, a larger and more commodious location was found, and leaving the Hospital to the Tertiaries, the Abbey of St. Christopher was preferred, where to this day the monastery of Corpus Christi stands. To that interim Hospital, as we mentioned, the Abbess and her companions were led around evening by the Cardinals, they enter into possession of the monastery: and possession of the new monastery was delivered into their hands, with legitimate documents drawn up concerning the transaction. On that same day (which was the twenty-second of July in the year one thousand four hundred and fifty-six, sacred to St. Mary Magdalene) all things pertaining to the foundation of the monastery were concluded.

CHAPTER V.

[76] After the departure of the Cardinals and all the others, when the nuns were now alone at home, the Blessed led them into the church to pray with her to God, both that he would deign to protect and promote this holy new family, and also to repay so benevolent a city for the favors and benefits bestowed on his servants. She moreover exacted from all a promise that they would daily make such a prayer to the end of their lives and would teach those who joined them to do the same. The following day and the two days after, the monastery was open to all visitors, it is adorned with new privileges: at the wish of the Cardinals. During these days, with the minds of all wonderfully moved to benefit the new foundation, the Senate wished to make some public demonstration of its goodwill and, exempting the monastery from all burden of taxes and tributes, furthermore obligated itself to an annual donation of as much salt as would be necessary for the future convent. Concerning which matter a decree was passed by the common vote of all and confirmed by an ample Bull, which Cardinal Legate Bessarion had expedited some weeks later, signed on the thirtieth of July. On the very day of the donation, the Blessed, wishing to demonstrate her own gratitude in turn and mindful of the example left to her by St. Francis (who, having received the church of St. Mary of the Angels from the Benedictine monks, they show themselves grateful. wished that a basket of fish be offered annually to them by his Friars), likewise decreed that in recognition of the benefits received from the Bolognese, her Sisters should annually on the feast of St. Peter, the principal feast of the Cathedral Church, offer for the use of the sacrifice a linen cloth ^l commonly called a Corporal.

^a Fr. Battista Tagliacarne de Levanto, created at the General Assembly of the Order held at Bologna in this very year 1456 in which these events were completed, lest Capistrano, whom all otherwise wished to recall, should be recalled from Hungary, where he was laboring most gloriously, as Wadding states in the Annals. However, before either he was created Vicar or Callixtus became Pope, negotiations about this foundation had begun with his predecessor Nicholas — and the first Bolognese legation to the Ferrarese Abbess belongs to the year 1455.

^b Others, says Christophorus Mansueti, would have it be Ginevra d'Este, sister of Borso, the first to hold the title of Duke of Ferrara.

^c In Italian "de' Sostegni," about one Italian mile from the city; the road being difficult and muddy in winter, hard in summer on account of the clay soil.

^d Names of the Sisters led to Bologna. In the aforesaid Christophorus this catalogue is found diminished in number and somewhat different in order and family names. Joanna of Rinaldo Lambertini, Pacifica of Silvestro Volti, Peregrina of Vitale Leonori, Anastasia of Giovanni Grassi, Bernardina of Matteo Castagnoli, Thadea of Nicolò Barbieri, Paula and Peregrina, full sisters and daughters of Giovanni Battista Mezzavacchi, all Bolognese. Born elsewhere: Illuminata of Lorenzo Bembi, Venetian; Anna of Giovanni Morandi, of Ravenna; Modesta of Girolamo, of Argenta; Samaritana of Cecchino (Thannerus translates "Franciscinum") Coperli, of Ferrara; Margaret of Salvo, of Caola.

^e Christophorus here refutes those who think the Legate at that time was Giovanni Ludovico Milan, from Valencia, a Spaniard, nephew of Pope Callixtus through his sister, who from Bishop of Segovia, then of Lérida, was made Cardinal Priest of the title of the Santi Quattro Coronati — on the grounds that his creation was only made this year, on the 14th day before the Kalends of October, which Ciacconius also confirms.

^f Ciacconius, and from him Ughelli in volume 2 of Italia Sacra, do not mention this title; but they write that in 1448 he was created both Bishop of Bologna and Cardinal of the title of St. Susanna by his brother from the same mother, Nicholas V, and that he afterward obtained the title of St. Lawrence in Lucina, and discharged the offices of Major Penitentiary and Apostolic Legate for Picenum. But is it a typographical error by which one reads in Ughelli that he entered into possession of the Bishopric of Bologna in the year 1462, and should it read the year 1452? I think so: certainly John de Podio had died in the very year he was created, 1447; and it is not credible that a designated successor would have failed to take possession for fully fifteen years, especially if he was in the meantime at Bologna, as is stated here.

^g Julius II wished the number to be forty, Sixtus V fifty, says Christophorus.

^h Somehow overlooked by Christophorus.

^i Count of Bagno della Porretta, says the same author, who also identifies Virgilio as the son of Gaspare Malvezzi, Count of Castel Guelfo, and wrote "Aringhiera" where Grassetti, following current usage, writes "Ringhiera."

^k Concerning this foundation, Fr. Francis Harold writes in the Epitome of the Annals of his Order at the year 1455: Foundation of the Bolognese monastery. "From the goods left for pious purposes by Taddeo Alberoto, a physician of Bologna, who died some years earlier, and applied by the disposition of the Pontiffs Nicholas and Callixtus to this particular use, a monastery of Clarisses began to be built this year at Bologna, in the place of the Benedictine monastery of St. Christopher de Muradellis, which Cardinal Legate Bessarion, by the desires of many and his own devotion, donated for founding this new edifice." But when he adds that in the following year, on the 22nd of July, Sisters were led from the Ferrarese monastery in a most solemn procession, he confuses both places and times: for that solemn procession pertains to the 22nd of July and to the Hospital of St. Anthony, while the other transfer to the new monastery occurred secretly at nightfall and in the month of September.

^l Corporal So called because the sacred Body of Christ is customarily placed upon it during the sacrifice, and when carried forth, is wrapped in it. In Epistle 2 ascribed to Clement, it is called a "Palla"; by Isidore of Pelusium, a "Sindon"; in the Ambrosian Rite, a "Palla corporalis." Indeed, the corporals of the ancient Church were so large, as they still are for the Carthusians, that they also covered the chalice, which the pall, now separated from them, does. See on these matters the learned discussion of Domenico Magri of Malta in his Glossary of Ecclesiastical Terms.

CHAPTER VIII.

The first three-year term of the office held by Catherine, also illuminated by miracles.

[77] When the three-day period given to visiting duties had been completed, on the following Sunday ^a, the twenty-fifth day of July, Before they move to the new monastery the stricter enclosure of the monastery began to be observed, and the holy Abbess devoted herself to establishing domestic order and regular observance, sparing neither labor nor care. Yet the example of the Superior was the equivalent of many exhortations for all, who were inclined to every exercise of virtue. Applying her care also to the physical construction, she promoted the work so vigorously that the Religious were able to be transferred to the Abbey of St. Christopher the following month of November, on a certain Saturday night ^b preceding the day, after having stayed in the Hospital of St. Anthony ^c for about four months. The Blessed also provided the necessary furnishings for the sacristy and the common refectory, and for the rest of the whole house — always, however, keeping in mind the poverty which, such as it was introduced in those first beginnings, is preserved to this day without any relaxation whatsoever, although the Religious are very numerous ^d and drawn from the most honorable families.

Meanwhile the summer heats had passed, and a beginning had been made to aggregate Bolognese Virgins to the company of the others, who with great insistence of prayers demanded that this school of virtue be opened to them. Catherine admits six novices, Of these, on the twelfth day of September ^e, the first fruits were offered to God, and six were clothed in the sacred habit: Francesca Mondini, Domitilla Zambeccari, Anna Gallucci, Lucia Codagnelli, Ludovica del Borgo, and Benedetta dell'Olio — all of whom in the course of time, having advanced to remarkable holiness under such a mistress, governed this monastery with the title of Abbess.

[78] The admission of two others had a different outcome from this election, and two religious women from other monasteries: women who, having elsewhere professed their Religious vows in a different and more relaxed Order, had come here to live under stricter discipline — called Justina of Faenza and Dorothea of Padua. For Justina indeed, who had devoted herself to God's service with her whole heart, applied her mind so fully to observing the precepts of the new Rule and the customs of this holy house that, upon completion of her novitiate, she merited to be admitted to solemn profession there, which she maintained to her last breath with great praise for her constancy and virtue. But Dorothea, although she too had given great hope of herself in the first days, lacking the solid foundation of a will ready for self-denial, soon grew so weak that — with the daily admonitions, prayers, and tears poured out to God by the holy Abbess achieving nothing — she had to be sent back to her own convent, to be an example and a warning to the rest.

CHAPTER VI.

[79] That dismissal served to confirm the reputation formed at Bologna of the most perfect way of life and the vigor of regular observance flourishing in the monastery of Corpus Christi. she obtains the enlargement of the buildings: And so far from deterring tender young minds, it instilled in far more of them a love for so holy a way of life — one to which only modest virtue was unequal. So much so that within a few months the Sisters numbered sixty in all. Since the narrow confines of the new monastery did not suffice for these and for the many others seeking the same happiness, the Senate, at Catherine's request, had some adjoining houses purchased from the abundantly flowing alms, which, when demolished, left sufficient space for a new and commodious building to enlarge the convent. While all these things in themselves produced great authority for Catherine among her daughters, a great addition to it came from certain events of a prodigious nature, beyond the order of nature.

[80] The immense zeal for mortifying the body, and the various necessities of the newly established community (all of which could not be attended to simultaneously by the otherwise most vigilant Mother, without producing manifold hardships for the Sisters who were eager to exercise their tolerance) had brought some to the point where the doctors, despairing of their health, she cures the desperate illnesses of her nuns. confidently declared they would henceforth be unfit for religious life. That pronouncement struck the heart of the Mother who most loved her daughters, and placing in God the hope that men had abandoned, she betook herself to prayer and commended to Christ, the spouse of chaste souls, his own brides. Then, with spirits revived, she returned from the church to the infirmary, and ordered certain remedies prescribed by the doctors to be applied to some of them —

who were shortly restored to their former health. To others she spoke words of consolation and efficaciously exhorted them to conform themselves perfectly to the divine will. But some, whose diseases were most incurable, she healed on the spot, sending them to the church to give thanks before the Venerable Sacrament for their recovered health. Those cures were so manifestly miraculous that, although she — lest they be attributed to her own merits to the detriment of her beloved humility — alleged the power of the medicines applied then or earlier, the truth could not be so obscured that it was not evident to the whole household, and especially to the sick themselves, that the cause of such great changes in afflicted and desperate bodies did not lie within the order of nature.

[81] But the certainty of all these was transcended by infinite degrees (so to speak) in the clarity of its evidence by the miracle she restores an amputated foot to one. by which she came to the aid of Lucia Codagnelli — one of those first six Novices — who, while digging the earth with a hoe, had by a blind and unlucky stroke cut off her own foot. The Sisters had rushed to her as she fell with a great wailing and wallowed in her own blood, and could bring no consolation for the disastrous accident beyond tears — the ordinary remedy for the tenderer sex and age. The Abbess hurried there too at someone's notice — or rather flew, wings being added by grief and charity alike. She asked that the severed foot be given to her by Lucia as her own. The poor girl consented, and was then amazed to see it applied by the Blessed's left hand to the truncated shin, and after an act of blessing expressed by the right hand, so perfectly fused that not even a trace of the severing remained, and all pain and contraction of the nerves vanished almost before Catherine could withdraw her hands. Then the Mother, turning to the girl, said: "I entrust this foot to you on the condition that you guard it diligently as my property, and henceforth never do it any harm." She spoke; and Lucia, now shedding more tears from joy than the horror of the dreadful wound had drawn before, received reverently the promise that she would do as she had been commanded. And falling on her knees, she gave thanks to God and to her Mother Abbess in whatever words she could, and the fame of so prodigious an event, immediately spread throughout the whole city, produced equal emotions in the citizens.

[82] she provides another with constancy in her purpose. Nor was Catherine's power less effective for averting spiritual evils. Among the Novices there was one whom rebellious flesh — with the demon fanning the flames — had tormented for many days so severely that, with the customary remedies of prayers, hair shirts, and fasts availing nothing (indeed the enemy seemed in a way to draw strength from these very things), she was not far from despairing of maintaining her resolve. Her final recourse was to go to the Abbess and reveal to her both her temptation and how little the remedies applied had thus far helped. The Blessed smiled at this, and with a serene countenance said: "But if I were to command something, will you do it?" "I will do it," she replied, "as promptly as I can." "Go then," she said, "and take this book, open it, and on the first page you look at you will find present relief for your trouble." The girl went, looked, read — and suddenly felt her mind cleared and her spirit confirmed, so that scarcely any memory of the past affliction was left to her; from which she remained free for the rest of her life.

CHAPTER VIII.

[83] While these things were happening within the monastery, Sister Benvenuta, the mother of Blessed Catherine, who, wearing the habit of a Tertiary, was living in buildings adjacent to the monastery among the Sisters they call Converse (devoted to the service of the cloistered nuns she receives her blind mother into the monastery. in those matters that must be done outside, and occupied in gathering alms for their sustenance), burdened with years and pressed by various infirmities, fell ill in the second year after she had come to Bologna. The illness left her deprived of the use of her eyes and therefore unfit for any service to the monastery and in need of another's help in many things. Since the Converse Sisters, being very busy with their own duties, could barely provide this help, it was deemed fitting that she be called inside the monastery, to be treated with the affection that a most excellent daughter's charity could exhibit and that the Abbess's outstanding merits could rightly demand from the other Sisters. But since she was not one of the Religious, Pontifical permission had to be sought, which Pius II in the first year of his Pontificate — that is, one thousand four hundred and fifty-eight of Christ — willingly granted by a brief dated the fifteenth of May.

[84] The Pontiff commands that Abbesses be only triennial, The same Pontiff, having been asked by Fr. Marco Fantuzzi ^f, a Bolognese, Provincial Minister of the Order of St. Francis of the Observance, to be willing to decree — for the more convenient and peaceful governance of the nuns committed to him under the Rule of St. Clare — that the office of Abbess not be perpetual but limited to a period of three years; and having acceded to his petition and issued a constitution encompassing, besides the nuns of St. Clare, many others of different Orders as well, Catherine had in the same year — one thousand four hundred and fifty-eight — and the one following, an excellent occasion to clearly demonstrate her true and solid virtue. For the Provincial, not quite certain how willingly the Pontifical mandate would be received by some Abbesses whose humility was not sufficiently deep for him to trust, before executing it in other monasteries came to Bologna, where he would find Catherine most ready for commands and considering it a great grace if she were allowed to live as a private person. Therefore, intending to pave the way for the others toward a readier obedience by this example, he entered the monastery, assembled the Virgins in Chapter, read aloud the decree, and at the same time filled the most holy Abbess with the most limpid joy — for she now at last saw herself obtaining what she had always so greatly desired.

CHAPTER IX.

[85] Therefore, prostrate on the ground and bathed in tears before the whole Chapter and the Provincial, Catherine joyfully receives the order. she gave thanks to the Divine Majesty, whose most merciful kindness had looked upon her desire. Then, turning to the Provincial, she gave him similar thanks for the tidings of a matter most welcome to her. This was certainly a spectacle of religious modesty most pleasing to God and men; rejoicing at which, the Provincial dismissed the Convent, ordering the Sisters to consider the election of a new Abbess. Meanwhile, while the few months ^g remaining to complete Catherine's three-year term elapsed, she used them to prepare everything for the Abbess who would succeed her, so that the administration of the monastery might be made easier. She gathered into one all the Bulls, Graces, privileges, and indults of the Supreme Pontiffs and their Legates, as well as those of the Clergy and the people. To these she added a most careful description of the entire temporal state of her monastery, and copied examples of the documents pertaining to the Ferrarese monastery. She drew up an index of all of them in her own hand and deposited everything in the best order in an archive prepared for this purpose, for the memory of later times.

[86] For a dying Sister beset by terrible disorders While these things were being done, a new occasion was offered to her for exercising her charity by the death of Sister Samaritana, who was the first to depart this life in the monastery of Corpus Christi at Bologna, and was one of those who had come there from Ferrara with her. She had been a vigorous practitioner of religious observance, and while she was ill this was said of her: that she had never transgressed even the smallest Rule. Nevertheless, God willed that as she was dying she be pressed by the greatest agonies — so much so that the sight of her face and the disordered movements of her body during the torments, prolonged for two days and two nights, not a little terrified the Sisters. The Mother, fearing that her beloved daughters might suffer some scandal from this, did not leave the side of the dying woman, but persisting in psalms and prayers beside her and from time to time strengthening her with sweet words whenever the force of the malady relented the slightest bit, she even took her food there, so that at no moment of time would she withdraw from her and leave the demon a freer opportunity to rage against the sick body.

she steadfastly remains at her side: But since she herself was also suffering from a most distressed state of health at the time, the Sisters, fearing that by her continual labor she would hasten her own death as well, begged her most insistently to withdraw and allow herself some necessary rest. To whom Catherine said: "Do not compel me, I beg, to leave here, lest you grieve when you see the enemy assailing her with new strength — for I see him preparing still greater torments for the poor woman." Overcome, however, by the entreaties of all — because the sick woman was conducting herself much more quietly — she yielded her place, commanding that she be summoned as soon as they observed any change concerning the patient.

[87] She had scarcely left, and had certainly not yet entered her bed to rest, the demon grows bolder at her departure when the Sacristan extinguished one of two blessed candles burning beside the sick woman by order of the Abbess, and the devil extinguished the other. Such horror invaded Samaritana's soul — her eyes blazing and her face hideously distorted, with a terrible convulsion and collision of all her limbs — that, since she seemed unable to be kept any longer on the bed, the devoted Mother had to be summoned immediately. She, saying "Did I not predict that the demon would return to his furies with a new assault?" rushed there, and said: "O monstrous and cruel beast, this is what my heart foreboded you would do! But I trust in my Lord Jesus having returned that you shall not have the strength to disturb the soul of this servant of God in a way that would give scandal to others or raise sinister suspicion about the virtue of one to whom I am certain that eternal salvation is owed, as a faithful bride of Christ."

[88] Then she sprinkled both the sick woman and the entire room with holy water, and reminding the Sisters to persevere in prayer, having no doubt about the power of Almighty God soon to be demonstrated, she herself bent her knees about a hundred times she restrains him and invoked the holy name of Jesus with bowed head. Then, turning to the sick woman's bed, she said in a grave and majestic voice: "Begone, accursed one, and dare not attempt anything further in this place or in the soul of this creature." No more was needed: the enemy departed at once, struck by the thunderbolt of those few words, and the sick woman's mind, restored to its proper state, henceforth enjoyed also a peaceful body for a calm departure. Her face recovered its proper composure — indeed, such grace suddenly came upon it that it reflected a fifteen-year-old girl's cheerful openness of brow and brightness of clear eyes. Turning to her, the Mother said: "Come now, blessed daughter, and commands the sick woman to die in peace you have won the victory over that formidable dragon. Behold, your Bridegroom awaits you, to enter with him upon the possession of eternal life. Go, and commit yourself and your soul to him." At these words she turned her eyes with a lovely smile and jubilation toward the Abbess, and seemed to wish to express her feelings and give thanks for the timely assistance. But Catherine, anticipating her, said: "You wish, as I see, daughter, to tell your Mother something about the happy outcome of your combat."

[89] When she indicated that she did: "Come now," she said, "do not fatigue yourself; I know what you wish. But I command you in the virtue of holy obedience to depart at once, with your holy Angel as companion, to the joys of Paradise." Hearing these words, she gently turned her eyes round to the Sisters present, as though about to say a joyful farewell to each one, and most peacefully

expired. That salvation had not been vainly promised to her by Catherine, she sees her soul borne to heaven. God soon made manifest by an evident miracle. For she herself, who on account of her customary infirmities and the grief endured during the difficult agony of this Sister could not stand on her feet without a staff, as soon as the other breathed her last, was likewise strengthened and laid aside the staff, and her face shone with angelic radiance and joy, from the sudden overwhelming flood of gladness at the sight of that blessed soul soaring to heaven amid choirs of Angels. Beginning with hymns and canticles to give thanks to God for the double benefit bestowed on herself and her daughter, the Sisters too — joyful at this prodigious recovery of hers and rejoicing no less at the happiness of their companion than they had previously been anxious about the danger — began to assume serene countenances and spirits.

^a These chronological markers occurring together prove that these events took place in the year 1456, not '57; for in the latter year Sunday fell not on the 25th but on the 24th, with the dominical letter being C.

^b This seems to have been the 20th or 27th of the month. The first is suggested by the manner of speaking, signifying a scarcely fully completed four-month period; also by the feast of the Presentation of the Virgin Mary, falling on the next following Sunday — which may have invited Catherine to choose this first Sunday in the new monastery as a more solemn celebration, on which she would present herself and her daughters to God in the temple, to serve him forever, following the example of the Most Blessed Virgin.

^c That this Hospital was dedicated to Anthony of Padua of the Order of Friars Minor, rather than to Anthony the Great, is suggested by the very great celebrity of that Saint in the nearby city, and by the fact that Tertiaries of St. Francis had charge of it.

^d When Christophorus wrote in the year 1599, 180 veiled Virgins were living in that monastery, as he states in chapter 34, besides 24 non-veiled ones (who were sometimes 50), called Converse or extern Sisters because they live outside the inner enclosure. Similarly, when we passed through Bologna and visited the monastery of Corpus Christi, we were told that about 200 Religious were living there.

^e The Sunday within the Octave of the Nativity of the Blessed Virgin Mary — so that you may see how much regard Blessed Catherine had for such Marian feasts; and it is not without reason that we suspect the 20th of November, rather than the 27th, for the move to the new monastery.

^f Fr. Marco Fantuzzi. Wadding mentions him in the Annals at the year 1458 as Vicar Provincial of Bologna, and recounts many things admirably accomplished by him. His body, buried in the church of his Order at Piacenza where he died in the year 1479, was transferred by permission of Clement VII in the year 1527 to the monastery of Virgins, lest the church being demolished it remain in an unconsecrated place, as Arthur writes in the Martyrology at the 27th of March — who, perhaps on this sole foundation, places him among the Blessed.

^g Since the three-year period begun in 1456 cannot be completed until the end of July 1459, this announcement cannot be understood as having been made in the year 1458; and Grassetti, who seems to say this, must be understood as referring to the year the constitution was issued, which, however, began to be executed only the following year.

CHAPTER IX.

The dignity of Abbess is restored to Catherine, and her life, after a marvelous ecstasy, is extended for one year.

[90] Through the blindness of the new Abbess, The three-year period was now complete, after which another had to be substituted for Catherine in the office of Abbess. She abdicated before the Provincial and the whole Chapter in words and with a face full of humility that drew abundant tears from all; and Sister Anna Morandi of Ravenna — one of those who had come from Ferrara — was elected by the common votes of all. Undoubtedly equal to such governance, had she not fallen into a most serious illness a few weeks after her election, which ultimately robbed her of the faculty of sight, so that, being unfit for the discharge of her office, she had to resign the charge she had held for only one year. contrary to all expectation, Therefore the Provincial Minister who had succeeded Marco Fantuzzi came, and hearing each one separately, understood that all were firmly resolved not to elect Catherine, fearing that her excessive leniency would relax the rigor of the Rule. And so he believed there would be not even a mention of her when they should meet to cast their votes. But this was so far from the truth that, with only one vote excepted, all the rest fell upon Catherine.

[91] The Provincial was astonished at this, and even nearly grew indignant: "I would almost call you all foolish," he said, "who now do the complete opposite of what each of you individually assured me so insistently." While they remained silent, not without embarrassment, the one who alone had not voted for her rose and said: she is again elected Abbess. "I am the one who, for the reasons I set forth privately, persisted in my position and gave my vote to another. But now, seeing what has happened by divine ordination, I change my mind — certain that the divine will is that we should have no Abbess other than Catherine as long as she lives." The Provincial therefore saw that this was the finger of God, indicating whom he had chosen to feed his flock; and he too adapting himself to it, in the name of the Most Holy Trinity and of the Blessed Francis and Clare, confirmed the election, to the joy and applause of all — except Catherine. For though it was painful for her to be called back again to the high seas of supreme authority from the harbor of the common life she had so desired and at last obtained, she nevertheless submitted her shoulders to the burden that she so manifestly saw to be imposed on her by God.

CHAPTER XI.

[92] When she resumed the reins of governing the monastery, she felt herself pressed on all sides by those who, she has the monastery enlarged: out of desire for monastic perfection, sought to subject themselves to her discipline. Seeing them suited to her institute and driven by such fervor of spirit, since her charity could not reject them, yet the narrowness of the house — already insufficient for those who had been admitted in greater numbers than the space allowed — did not permit their admission, she had recourse to the accustomed refuge of prayer. God, hearing this, inspired in certain noble young women the desire for religious life; and when they were told that, because cells in which to receive them were lacking, no way could be found to satisfy their pious desire until God should otherwise provide, their relatives — being most wealthy and desiring by every means to see the pious vows of their Virgins fulfilled — generously contributed the funds necessary for the construction of a new building, which, added to the former premises, abundantly provided for the present need ^a.

[93] Amid these things she was seized by a mortal illness, in which, she falls into a mortal illness, believing the end of her life was approaching, she finally laid in bed the body that her soul had until then sustained so that it would not fail any part of her duty; and ordering it to be carried into the middle of the room, so that she might more conveniently address them all, amid the affectionate tones of a mother's exhortation she warned her dearest daughters — who had no such expectation — that she was about to die from this illness. Nothing sadder could have been announced to them; therefore they could not put an end to their sighs and tears, asking that she — who was so powerful with God — obtain from him a few more years of a life so necessary to all. Nor could their souls be composed, however much the best of Mothers bade them place their trust in God; that their tears — as daughters entreating for their Mother's longer life — had not been displeasing to God, the year added to her life declared, with the mortal illness being driven away. Before the Sisters recognized the danger, a twofold event occurred most worthy of record and nowhere more fittingly inserted than in this place.

[94] The physician had prescribed a broth of boiled meat to be given to the sick woman around the hour of Matins; she recognizes that a potion prepared for her which, prepared the day before, had been placed for safekeeping in the infirmary in a small dish under a marble mortar of immense weight and bulk that was near at hand in the kitchen. But when, at the designated hour, Illuminata Bembi and one of her companions went to the kitchen to bring the prescribed potion to the bedridden patient, they found the mortar lifted and the dish empty and wiped clean. This astonished them beyond what words can express, and left them all the more perplexed because they did not know what at such an hour and time they would prepare that could substitute for the missing potion, which could not be quickly prepared. At last they decided to mix eggs beaten in broth-like water and offer the resulting gruel to the sick woman. But she, before she saw or tasted it, said: "And where is the potion prescribed by the physician?" "In the meantime, take this," they replied; "you will be greatly refreshed by it." had been taken away by a demon: To which the Blessed, smiling, said: "Know that the foul creature that is prancing about the kitchen in the form of a crow is a demon sent from hell, who, envying my body its proper sustenance, has taken the prepared potion. But he will fail in his hope even so, and he will not be able to drag me to desperation by such a trick." The Sisters returned not long afterward to the kitchen and found the animal that the Saint had described, hopping with great noise and flapping of wings across the counters; and they recognized it as the bird about which Catherine, warned from heaven, had spoken to them. Invoking the saving name of Jesus, they put it to flight as it filled the air with loud cawing.

[95] The second event, by which God willed the outstanding merits of the holy Virgin to be demonstrated, occurred in this manner. There was in the convent a twelve-year-old girl, Magdalene Rosa of Bologna, who, and a young Sister, having been admitted at ten years of age, tested in the proofs of religious virtue, given the habit, and permitted to pronounce the solemn vows of Religion upon completing the twelfth year of her life, (being, as she was, illuminated by heavenly light — which enters more quickly and easily into innocent souls of this kind — and having more deeply penetrated the virtues of the Abbess) was borne by a certain greater and more tender affection toward her than the other Sisters. And in order to profit better from more intimate conversation with her, she had so dexterously managed to be assigned to her more personal service — from which she therefore never withdrew, serving with the utmost diligence, and even sleeping in the same room at the feet of the Blessed, so as to be ready for every need.

[96] Therefore, when this mortal illness came, she continued her accustomed duties, serving among the infirmary attendants; forbidden to kiss her feet that she had washed, and when one day, perhaps, the feet of the sick woman had to be washed by the doctor's orders, she set her hands to the pious task with diligence, not without the tender feeling of devotion. While doing this, she was so carried away by the heavenly sweetness of the fragrance exhaled from those blessed feet that she could not restrain herself from clasping them in a gentle embrace and kissing them. Catherine drew back her feet, appearing indignant, and sternly commanded her to abstain from such follies. To which Magdalene, divinely inspired, said: she predicts that after her death everyone will do the same. "If you do not now permit me to kiss your feet, as the inner instinct that impels me and so convenient an opportunity urge me to do, you will not at least be able to prevent it when all the people shall flock to venerate and kiss them after your death." The event showed that this prediction was by no means empty.

Moreover, Magdalene perceived that fragrance not only on that day but for a long time afterward, as she testified after the Blessed's death. She also added that, sleeping in the same room with her, she had heard her conversing with God in the sweetest words, and the Lord himself marvelously responding to her — to her own great wonder and no common feeling of devotion.

[97] After an ecstasy, she is miraculously restored to health: Meanwhile, the illness we have described was increasing and had brought the Blessed to the point of death, the Sisters not yet certain of the effect of their prayers. Amid these extremities, she wished to be fortified by the last Sacraments. After their reception, however, she was rapt into that ecstasy which we pass over, as it has been more fully described elsewhere ^b. After this followed that marvelous skill in playing the lyre — which she had never learned — and a recovery of health: not complete, but sufficient for the customary duties of domestic order and her office, to which she most promptly rose from her bed. She put aside the lyre, which she never touched again, and which was thereafter preserved by the nuns among the relics. After this, a rumor spread through the monastery that the Blessed was to be sent elsewhere for the erection of a new convent, about which there seemed to be discussion somewhere. The best of Mothers, in order to relieve her daughters of this concern, reassured them by explaining the voice of God mentioned above, by which she had been told to adapt herself to the obedience that destined her for Bologna, where she was to conclude her life.

[98] Throughout that year that intervened between the aforesaid illness and her death, she makes wondrous progress in virtue, a truly singular transformation was observed in her, by which she left her former progress in virtue immeasurably behind, extending herself to further things — with such effort that whatever she had done in all her preceding life seemed to be nothing thus far, compared with the most perfect virtue of this year. It cannot be said how eager she was for solitude for divine contemplation, how recollected within herself, how lavish in charity toward her neighbor. Very often she would withdraw into some corner of the church, and there, intent on heavenly things, she would spend a good part of the night and day amid tears and sighs. When the Sisters complained of the harshness of the cold winter, which might easily bring upon her — still recent and weak from that severe illness — another still more severe one, if she did not restrain herself from so prolonged a prayer in such a place, she would say: "Do not be solicitous for me, dearest ones; my hour has not yet come." Then she, who had always been studious of recollection and always fled the conversation of secular people, now fled it much more studiously, nor could she be induced to go to the grates whenever she could excuse herself without offense and scandal — professing that it was the greatest cross to her to take part in conversations with worldly people, from which she exhorted her daughters to recoil, certain that they would receive so much more divine consolation the less they sought the human consolation of relatives and friends.

[99] During those same days her countenance seemed to be beyond measure gracious the fragrance of her body, and beautiful with an angelic charm — one that otherwise had little or nothing of bodily beauty. In it the nuns also observed frequent changes, and one who was especially intimate with her noticed them particularly. These same nuns also not infrequently sensed a wonderful fragrance diffused from her body, by which they seemed to be marvelously refreshed and strengthened. If conversation about worldly matters and comforts was introduced, that radiance of her lovely countenance was immediately obscured, and the splendor of her face the Sisters admire. so that she seemed to be a seventy-year-old woman. And raising her eyes to heaven, she would say: "O Jesus, my handsome one, why do we not love you? Why do we not wholly consecrate our hearts to you? O poor little Francis, through whom Christ wished to teach men contempt for the world, kindled by Seraphic fires!" With sighs such as these, cutting short any vain conversations, she scattered the flames of divine love upon those around her; and this love seemed also to radiate from her face, shining through her eyes and suffusing her countenance with a fiery redness — otherwise always pale and wan.

^a What was afterward added to the building enlarged by Blessed Catherine, Christophorus describes at chapter 31 in this manner: Enlargement of the Bolognese monastery. "To the old building, although the monastery was in itself spacious enough, Pietro Donato Cesi, Cardinal of the title of St. Vitalis, Legate of Bologna, added at the expense of Gregory XIII of happy memory a new and useful structure, and built many most convenient things, expanding the refectory and dormitory, and constructing large cisterns, in addition to those they had, for collecting rainwater from the roofs and for purifying the same — of which they suffered great scarcity almost always in summer, especially when the rains were long absent. And since the circuit of the monastery was formerly not perfectly quadrangular, as it is today, the Cardinal, executor of the customary magnificence and munificence of Gregory XIII toward pious and religious persons, made it such, and brought it to the perfect form (which is seen today) for the benefit of the conventual Mothers and for public ornament."

^b See Life 1, no. 13 and following.

CHAPTER X.

The final illness and death of Blessed Catherine.

CHAPTER XIII.

[100] Moreover, not long after her strength had been in some degree recovered from the aforesaid illness, She delivers a fervent exhortation to her Sisters, when the Holy Week of the year sixty-two was at hand and, according to the laudable custom of the Church, the feet of the Sisters were to be washed on the feast of the Lord's Supper, she performed this herself with singular charity and joy. And after completing the Mandatum, she delivered a most fervent exhortation to all, as she often had, and prolonged it for at least four hours, copiously explaining how great was the value of souls redeemed by the blood of Christ, and how gravely in error were those who did not take care to keep their souls pure and clean from every stain. Then she also magnified the excellence of two most noble virtues, of which one consisted in fraternal charity and the other in a heartfelt love of the Cross — each being a most efficacious means for obtaining purity of heart, the grace of God, and happy perseverance in his love. In a similar manner, when the year of her prodigious recovery had almost entirely elapsed, on the twenty-fifth day of February ^a, having summoned the Sisters to Chapter, she spoke to them for three hours and another the following year, and predicted that those were the last times she would address them in this way. But all being stunned at these words, there was no one who grasped their meaning — just as we read happened also to the Apostles when Christ spoke of his approaching Passion — all the less so because during the following Saturday and Sunday she was cheerful and merry among them, displaying no signs of approaching death.

[101] But toward evening of Sunday, after supper taken in the common dining hall, and she announces that death is near, as she was returning toward the dormitory, she raised her eyes to heaven and said: "You could, most beloved Jesus, have done me this much-desired grace, that I might die in private." Not far away was Illuminata Bembi, and hearing these words, she hurried over: "Alas, dearest Mother," she said, "are you now so ill?" "I am," she replied; "I have finished my course." "God avert this," the other objected; "for if you should die, what would we poor orphans do henceforth?" The Blessed replied: "Have peace and remain of good cheer. God will help you better after I have departed from here than if I remained alive to complete the construction of the monastery. It will be completed more quickly with me dead, believe me. Only see to it that you are observant of the Rules; and I shall not fail you even after death — indeed, I shall be of even greater help then." "Blessed be God, who has brought me to the desired rest, the course of my pilgrimage having been completed, and has never allowed me to turn aside from the straight path of his Cross."

[102] and she begins to be bedridden, Having said these things, because she felt herself pressed by a sudden and most severe pain, she reclined her body on the bed, from which she was never to rise again. As a most severe pain of the head and chest set in, blood also began to flow more copiously than usual through the hemorrhoids, and that effusion was followed by a most acute fever, which at last took her life. Thus she lay the whole week, with great patience and meekness bearing all things, repeatedly purifying her soul with sacred Confession, amid pains and exercises of piety. accustomed at times to fix her eyes on the image of the Crucified hanging from the wall, and sweetly to modulate that song she had composed in vernacular verse, but, as though it were another's, was accustomed to use with this beginning:

"Anima benedetta d'al alto Creatore / Risguarda il tuo signore che confitto ti aspetta."

("Beloved soul of the most high Creator, / Look upon your Lord who awaits you nailed to the Cross.")

The Sisters, however, knowing that no one other than Catherine was its author, afterward copied it without a name and passed it on to various citizens; whence it came about that in a certain compilation of sacred songs it appeared under the name of an unknown author.

[103] On March 9 she summons her Vicar. She continued the same exercises during the first days of the following week amid the most bitter pains. On Wednesday, which was the ninth day of March, early in the morning she ordered her Vicar, Sister Joanna Lambertini, to be called to her — a woman of rare prudence and sanctity, upon whom the administration of the whole house fell as Catherine was dying — and she commended the monastery and her beloved Sisters to her as insistently as she could. Then she instructed her to carefully keep the garments and other such belongings of a certain Religious Novice, deposited with the nuns by order of the Father Guardian for certain reasons, "so that they may be ready," she said, "when they are requested back." That this was said prophetically by her, foreseeing that the Novice would within a few weeks abandon his religious purpose and return to the world and resume his secular habit, the subsequent event made clear.

[104] and she dies After this, having said and done what has been narrated elsewhere as having been said and done by her on her deathbed, sweetly repeating the name of Jesus, she fell asleep around the fifteenth hour ^b of the aforesaid day, in the year of the Christian era one thousand four hundred and sixty-three, and in the forty-ninth year of her life. A most fragrant odor followed the dying woman, and one very different from that which the medicines prepared for poultices and various unctions according to the nature of the diseases could exhale in such a place and at such a time. There is no need to describe the common lamentation of the holy Virgins; the booklet found after her death is read. for arousing this, the memory of her many virtues and the benefits bestowed on each would have been more than sufficient. Yet the Father Confessor added a new occasion, reading aloud from the booklet on the seven spiritual weapons — then produced for the first time — the most holy counsels she had left to her daughters as if by testament. After this, with the same Confessor directing everything, the body was carried into the church, and the funeral Office having been chanted, it was buried in the manner that will be found sufficiently explained elsewhere.

^a This, in the year 1463 when Easter was celebrated on the 10th of April, was the Friday after Ash Wednesday; so that the beginning of her final illness fell on the first Sunday of Lent.

^b Which on the 9th of March, when the noon hour for the Italians is the nineteenth of the day, would correspond to the eighth hour in the morning in transalpine countries.

CHAPTER XI.

Immense charity toward God and neighbor, and zeal for prayer.

BOOK III.

CHAPTER I.

[105] Now we prepare to describe her virtues, the memory of which she left as a living image of her life, first to her own daughters, How seriously Catherine loved God: and then through their account to all posterity. Of these, first in order and dignity is her burning love toward God, of which she often gave indication to one of her more familiar companions in these words, committed to writing by the same person: "When I left the world, my sole purpose was to do the will of God and to love him with the most perfect love; and I had placed all my study in this, counting it as nothing if I became worthless, indeed hateful, to the whole world, provided I loved God." Since she had frequently held the infant Jesus in her arms, singularly devoted to the sacred humanity of Christ, she testified to her tender affection toward him not only by the sweetest conversations she had with him, but also by the special care with which she had his image painted partly in various places of the monastery and partly within the larger letters and at the margins of the books she wrote. She also adorned another likeness of him wrapped in swaddling clothes, which is preserved to this day in the monastery of Corpus Christi at Bologna. As she most frequently addressed the Incarnate Word, so she also frequently spoke to the other Persons of the most holy Trinity and expressed her love for them, sending forth from the furnace of her most ardent heart, as it were, sparks — certain little verses of simple but pious style that she had composed, which she recited to the nuns and taught them with incredible delight.

[106] She was also accustomed to say frequently: "How pitiable is the heart that strives to please anyone other than God, who redeemed us at so dear a price and gave himself entirely to us!" she teaches by what motive the love of God can be acquired, When asked by what exercise one could attain the love of God such as she had obtained, she replied with the sweetest smile: "Every effort must be applied so that we may know that we ourselves are nothing, and that what is ours we have received from God. We should know our faults and consider the brevity of time, for which the greatest account must be rendered, since, while it passes, we can merit eternal life, and yet we spend and lose it as we please. But above all, let us remember the immense goodness of God and the love with which he has pursued and pursues us, and which he demonstrated in his Word — that is, his Only-begotten Son — when he willed that his precious Blood be shed for us, and we are the vessels for receiving and preserving it." And to this end she affirmed that neither the cross nor the nails could have held the Divine Word affixed, unless love had concurred. Then, her whole countenance changed, she said: "What heart does not unite itself by love with all its strength to the divine Word, so as to share in the fruit of his Blood? Blessed is that soul that sweetly knows God, and loves what she understands of God's goodness, but hates what she recognizes of herself in her sensitive nature." Therefore she admonished that one must rise from the sleep of the mind and not slumber, since God's goodness keeps watch over us, and time flows past and does not wait for us — lest (God forbid) the Judge find us sleeping, to exact an account of the time granted and of gratitude toward his precious Blood.

[107] When a certain devout handmaid of God said to her, "I would be of good courage if I could do what you do," she replied: what are the conditions necessary for this? "You must do what is in you." When the same person asked what she should do, she added: "If you, who have not so long ago abandoned the wicked world, desire to love and taste God, you must have these conditions. First is required contempt for earthly things — that is, you should despise and abominate all worldly things, reject every joy and pleasure, and forget parents and friends; because if you want the whole, give yourself wholly to blessed Jesus. Second, you must endure all things without rancor — that is, with great fervor and patience bear every injury and mortification; love every humiliation and contempt, and put every effort into treading the way of the Cross. Third, the eradication of vices is necessary — that is, you should defeat and destroy vices and bad habits, and all other secular and sensual manners and gestures, so that you may be conformed to Christ. Fourth is the restraint of body and mind: that is, deny your own will and mortify all the senses of the body, not following your inclinations, but manfully subjecting the flesh to the spirit and obeying your own non-erring conscience, so that you may possess true peace and tranquility. Fifth and last is compassion for the neighbor — that is, have compassion for the blindness of all sinners who lack good will, and always pray God for their salvation; have compassion also on the sick, and gladly serve them when this is enjoined upon you. For the Lord on the day of judgment will say, 'I was sick and you visited me.'" Matt. 25

[108] "Knowing and putting into practice these teachings, you will strive that five other things be found in you. By what virtues is it obtained? First, spiritual occupation of body and mind — that is, occupy your mind with some pious and salutary meditation, and never leave it idle; for idleness teaches many evils. Second, serenity of mind and countenance — that is, always be cheerful and pleasant, but in a religious and modest way; which you will achieve when you do nothing against conscience and have peace with God and men. Third, confidence in God — that is, place firm hope and trust in God in adversity, and humbly submit yourself to bearing these things. Fourth, humility of heart — that is, show yourself outwardly rather ignorant than wise, the Lord saying, 'Upon whom shall my Spirit rest, if not upon the humble and gentle?' Fifth and last, the fear of God — that is, the dread of admitting anything that would displease him and be adverse to the neighbor's salvation, with a perpetual desire to conform yourself to the Divine will. And through what stages is it perfected? And when you have reached these five stages, you must ascend another five, and then you will be blessed. The first is truth of perfection — that is, have a clear view of the truth of perfection. The second is liquefaction — namely, be so united with God that you feel yourself melting with his love. The third is unity — that is, be so joined with God that you can say with St. Paul, 'I desire to be dissolved and to be with Christ.' Phil. 1 The fourth is joyfulness — that is, delight in God alone and have your mind drawn away from everything that is outside God, so that you can say, 'He who created me rests in my tabernacle.' The fifth is praise — that is, a perpetual desire to praise God, from whom every good proceeds." Ecclus. 24 All these teachings just recounted shone forth in this holy Virgin and her pure soul, not only in knowledge but also in practice, as was observed. Whence she would say: "When I left the world, my only object and end was to fulfill the will of God, because I desired to love him with the most perfect love, and day and night I thought of and sought nothing other than to be able to understand, know, and love my Lord, and I strained every nerve to this end; nor did I disdain being despised by the whole world, provided I loved God."

CHAPTER II.

[109] Moreover, just as a blazing fire casts sparks from itself, so the immense love of God by which Catherine burned Constancy in prayer, aroused in her a continual devotion, an almost inextinguishable thirst for prayer, and a habit of speaking about God in every place and with persons of every kind. Whence she frequently dwelt in body on earth but in spirit in heaven — so much so that, when not occupied with external offices or bodily exercises, and at times set apart for silence, she gave herself entirely to mental prayer; from which she would now go away sad, now joyful, according to the diversity of the tastes and affections perceived during it — although in all her actions and with all persons she almost always displayed a serene countenance, and affection for divine things, joined with the modesty that never failed her, and she rejoiced in great peace within herself and with her neighbors. She had a perpetual confidence in God and never distrusted the divine mercy. The tastes and perceptions drawn from meditation won her the grace of tears; and through continual acts of divine love she reached the point where she often desired to be dissolved and to be with him. She would bring forth many passages from Sacred Scripture, and sometimes also spiritual verses or hymns composed by herself. In short, in all things she strove to praise and magnify God, the author of all good. As to prayer, she said it had been necessary for her to assume a lion's nature, her mind is held fixed upon God. so that she might devote herself to prayer day and night — with which she was never satisfied. Being Abbess, when she still pressed so heavily upon prayer, she was once asked how, being infirm and occupied at every hour with domestic and external affairs, she could endure such great anxiety and distraction of mind. She replied, raising her eyes to heaven: "Know, Sister, and be assured that my mind is so fixed upon things not earthly" (here she paused and fell silent; then she added) "that at whatever hour and moment I wish, I am immediately, without any intermediary, united with God and free from all bodily and transitory things. But I did not reach this point without bitter and innumerable torments of mine, because the way of virtue is steep and narrow. Perseverance in prayer has been my life, my nurse, my teacher, and my consolation, my recreation, my rest, my good, and all my riches. It freed me from all mortal sins; through it I live; it nourished me like a mother nursing her little children. Prayer expels every temptation and wandering of the mind, She does not approve devotion displayed externally. it grants the will to do penance, it inflames with divine love, it removes the love of the world; nor is there a better way to acquire the love of God. But God also granted me a great grace — that demonstrative and tender spirits never pleased me, that is, those who display their devotion by outward signs, who pursue every sweetness and taste in prayer, let their spirits be carried away, and suffer fainting spells. If," she said, "I wished to indulge in such tastes, I would more often be beside myself than among people."

[110] This was not her custom, but she greatly abhorred it; and she called those she saw captivated by such sweetnesses "demonstrative spirits," from whom she was so repelled and offended as though she were receiving a lethal wound. This was sufficiently apparent when, on a certain day during the sacrifice of the Mass, she heard the song of Angels, by whose sweetness her spirit began to be, as it were, drawn from her body. But she (as will be told elsewhere) inclined so calmly and gently that none of those near her noticed anything. Whence she willingly turned away from

others — not that she did not converse indifferently with everyone in all matters, but she would slightly turn her face so as to see no one, the better to attend to God. Nevertheless she persisted in her work, strenuously exercising the body While laboring she attends to God. while occupying her mind with God; and she frequently testified that while laboring with the others out of obedience, she had perceived a greater taste in prayer than when she was in the church on her own initiative, outside the time appointed by the Order. Thus, under common labors, she merited many heavenly visitations and illuminations. For this reason she used to say to the Sisters: "Contain yourselves within silence, and let each one dwell in the cell of her heart, and there set before yourselves the sweat and reproaches of Christ; for God everywhere offers and bestows himself — in the Chapter room and in every corner where holy silence is kept." A lover of silence, She called this silence the bishop of thoughts, and commended it in a wondrous way. From this constant desire and habitual practice of prayer it followed that she loved the church beyond measure, and of the church, and most willingly lingered there, and never grew weary. Whence, since her mind was perpetually occupied by these exercises of devotion, sighs and the sweetest words continually burst forth from her heart — when she was present with the Sisters, what she inwardly tasted showed itself outwardly: "For out of the abundance of the heart the mouth speaks." Matt. 12 She was accustomed to say that whoever wishes to prepare worthily for prayer she teaches what is necessary for one who would pray rightly. must have seven conditions. First, to have a soul and heart clean from every sin. Second, to be moved by pure intention and to burn with zeal for the divine honor. Third, to persevere manfully and, forgetful of past good works, always to begin anew to exercise oneself. Fourth, to humble oneself in the sight of God — not only on account of one's own sins, but also on account of those of all who are in the world — with a fervent desire to make satisfaction for them. Fifth, not to trust in oneself, nor to be attached to one's own judgment, and always to hold one's works suspect, even if good; since it is great foolishness to presume about oneself and to think highly of oneself. Sixth, to place all hope in the Lord, certain that he never abandons those who hope in him. Seventh, to remain in the divine presence — that is, to imagine that one always dwells in the sight of God, and that he himself beholds us.

[111] She concluded that she would not hesitate to affirm that a soul filled and adorned with such blessings was worthy of the divine presence and could at every moment raise itself to God. But she warned those She escapes the danger of madness from excessive prayer, who had reached so great a height to beware of thinking highly of themselves or growing proud, but always to remain humble, lest from so lofty a degree they fall headlong into the abyss of miseries — as nearly happened to Catherine, not on account of pride, but through the excessive constancy of prayer, of which she was most thirsting, perhaps exceeding her strength. For she never slept or rested after Matins, and on account of the scarcity of sleep, the copious effusion of tears, and the various assaults and temptations of the devil by which she was afflicted, she began to fail so much that she feared madness. Whence her conscience was suggesting a relaxation of such great rigor. But she hesitated whether she ought to obey this suggestion, fearing it might come from the devil or from sensuality; and drawn by the taste and sweetness of prayer, she begged God to deign to make known to her his good pleasure. Therefore, at the end of one prayer she reclined in the forward part of her cell against a certain board, and when she had dozed a little, warned by St. Thomas of Canterbury. behold, St. Thomas of Canterbury appeared — to whom she was most devoted — vested in pontificals, indicating to her that she should carefully observe and deeply ponder what and how he would act. She therefore saw him intent on prayer for some time, then rising and giving himself to rest, then returning to prayer, and indicating by a sign that she too should keep this method. Then approaching her, he offered her his hand to kiss, and she, waking and opening her eyes, distinctly beheld him and kissed his sacred hand — just as Catherine left written in her own hand, and as is read to this day in her Breviary, in this manner: "St. Thomas, my most glorious and most merciful Patron, who showed me his most holy hands, and I kissed them sweetly in my heart and body. To his praise I have written and narrated this with all truth." And so after the Matins Office she would pray for some time and rest for some time, reverently observing the teaching of her sweet master, St. Thomas of Canterbury.

CHAPTER III.

[112] Catherine was devout and fervent not only in her private prayers, Most devout in the Divine Office but also in the public divine Offices, both nocturnal and diurnal, which were performed in choir. She attended these with such fervor that she surpassed all the Sisters of the monastery. She perceived such delight in them — as was clearly apparent from her gestures — and applied such attention of mind, that she never noticed what was happening in the choir, who was there or walking about, who was arriving or departing. And often, while others were standing in the middle of the choir, she remained as though immobile in her place, with her face raised and her eyes fixed on the Crucifix. She was frequently also drawn by those seeking permission to leave, yet she did not change this state but persisted in the same. Indeed, on occasion she would say that whoever wished to recite the divine Office properly ought to have five conditions: she teaches the requirements for its legitimate recitation. first, to guard against all laziness and drowsiness and to show the highest reverence during it; and not to persuade herself that by merely completing the Little Office of the Blessed Virgin Mary she has sufficiently discharged her obligation. Second, to recite it in its entirety from beginning to end without interruption. Third, to keep silence, because at that time it is not permitted without great necessity to speak with others; therefore, before beginning it, whether in choir or outside the choir, she should take care. Fourth, to recite distinctly, that is, with the proper pauses, neither too quickly nor too slowly, but keeping a middle course and a becoming order. Fifth, to recite with great fervor, without any weariness, bearing patiently whatever annoyance occurs, and submitting herself to everyone, and, having set aside her own will, yielding to all the Sisters, not wishing to overpower them with her voice, but humbly concording with the rest in a fitting manner. "And this is what preserves and renders harmonious the divine Office." and most attentive to it All these things shone forth in this holy soul, who showed such charity in choir that, sometimes correcting those who were chanting, if it had been possible she would gladly have placed in the hearts and mouths of the Sisters every word where errors occurred. And she bent so sweetly to their ears to suggest those very words that it was astonishing to see the gestures and acts of such extraordinary charity. She also had a Breviary that she had written with great labor, and she would lend it to those who had none. She rarely noticed faults and errors of others in choir or Chapter, and when they were reported to her she was very surprised; and when the Mother Abbess said to her, "Sister Catherine, you seem never to be in the choir," she would reply: "And I myself am amazed that I have noticed nothing." She affirmed that it was a great vice that, where so many angelic spirits descend from heaven and are gathered with us to praise the Divine goodness, she condemns laughter in choir. and where the highest and infinite reverence is to be shown, anyone should dare to laugh — which gravely offends God; and from this it comes about that no taste is perceived from the divine Office, for if one did perceive it, one would raise the heart to God, and to the sacred and honey-sweet words of the Holy Spirit one would attend to nothing else. For it is not possible to dwell with Angels and attend to the psalmody, and at the same time depress the heart to earthly things and let the mind wander and babble in choir, where God is to be praised so fervently and cheerfully that one who listens would feel no weariness or annoyance.

[113] She greatly exulted and rejoiced during the Office of the Dead, saying that it inflamed the hearts of the cold and ice-bound. Office of the Dead Therefore she most gladly recited it. She never omitted the Office of Our Lady, and she said it should be recited with no less devotion than the other. And looking up to heaven, she said: "O folly, O blindness, O human frailty, and that of the Blessed Mary, she is greatly affected. how pitiable you are! To me, considering the dignity and excellence of the Mother of God and of the other Saints, these seem, compared with the immaculate and most pure Virgin, the Mother of God, the dwelling-place of the Divine Word, like stars placed next to the sun. We celebrated the Office of that Saint with the greatest solemnity and joy, and when we are about to say the Office of the Queen of Heaven, we seem to be burdened and deprived of strength." And she added: "Whoever knew the excellence and merit of the divine Office would force himself, even to the shedding of blood, to be present at it, and would not leave without grave and just necessity." What she asserted in words she also demonstrated in practice: she did not leave, even if some business was incumbent upon her; she commends diligence in attending the Office nor did she ever fail to attend on account of labors, illnesses, tribulations, or consolations, unless something had to be done out of obedience. And she concluded that a Religious who was present everywhere with the community — in choir, at the divine Offices, in the refectory, and in the dormitory — would certainly receive a distinguished reward among the Martyrs and Confessors. "But our flesh and sensuality," she said, "weigh us down; the devil knows the arts of detaining us, so that we do not rise for Matins prayers. But if we could understand and explain the benefit that perseverance in the divine Office brings to the soul, we would not so easily and lightly withdraw from it." by example, She often suffered such a great flow of blood that she could scarcely descend the stairs, yet she stood upright throughout. And if she was sometimes not present at the beginning of the Mass or Canonical Hour, she publicly declared herself at fault and took her food on the ground, like the younger Sisters. It was truly wonderful to see her readiness and fervor in all things and for all things; she alleged neither age nor the fact that she was one of the first who had begun the monastery, nor did she affect authority, but ran like a simple novice. Hearing the bell, she would say: "The trumpet calls us, the Angels invite, obedience summons; and attention at the time of meals. let us prepare our hearts, so that we may bring something into our granaries. Come, Sisters, let us go to praise the Divine goodness." Up to the time of meals she devoted herself to spiritual exercises; after the meal she would ask the Sisters what had been read at table, so as to give them material and occasion for occupying the mind in a holy manner. She called it rapacity to distract the heart so greatly about filling the stomach that the soul remains unfed; and by her own example she sufficiently showed what should be done: for she sat at table as though insensible, and sometimes, with her eyes raised to heaven, she seemed entirely absorbed in what was being read.

[114] No less was Catherine's charity toward her neighbors, and she burned with an immense desire for the salvation of souls. With exceptional charity She loved her sweetest Sisters so dearly, and bore their bodily and spiritual defects with such reverence and kindness,

that there is nowhere a mother with such great affection of charity and piety burning toward her own daughters. She called the Sisters her Ladies, "since they are" (she said) "the brides of my Lord Jesus Christ." Among the ardent prayers and the prompt services rendered to them, this is worthy of remembrance: what happened with a certain tempted one — for it is wont to befall the athletes of Christ that the higher they are to be exalted by God, the more fiercely they are attacked by spiritual enemies. she consoles one who is tempted. Therefore Catherine, seeing this Sister afflicted and tempted, called her to herself and with a gentle face said: "My dearest Sister, I wish you to accept consolation and steadfastly continue the monastic life you have begun, and bravely contend with the invisible enemy. I am prepared to endure the pains of purgatory for you even to the day of the last judgment, in satisfaction for your sins, all of which I take upon myself, and with my whole heart I offer myself to do penance for them. And I give you a share of my good works, if any are or can be in me, provided you persevere in the Religious life and keep faith with your Creator." This Sister, observing the charity of this blessed Mother, daily commended herself to her prayers; whence it came about that she remained in the convent willingly and happily, and was afterward elected as Mother of another monastery — which she attributed to the intimate charity of Blessed Catherine. and for her Sisters she endures many labors. And this charity was so great that it extended even to those who in future times would profess Religion in her convent, for whose assistance she endured truly heavy labors and sustained sufferings, saying meanwhile, "May the Lord God deign to be with us, and may our strength suffice for building and arranging everything properly, so that those who come to this place in the future may attain the highest perfection without such hardships." These were indeed so many and so great that, had love not strengthened the Sisters, their strength would have failed. But so great was the zeal for divine honor within her that she bore any inconvenience and labor with a willing spirit. She was injured in two parts of her body — her back and chest — because a cart loaded with lime had crushed her against a wall while the monastery was being built; and no bodily medicines were applied to heal her — God alone healed her. And although she was no longer young, she undertook every labor, declaring that her Sisters, being still young, were unequal to them.

[115] She assists the poor and needy: She frequently took food necessary for herself and set it aside for the poor who came there. Observing that a Sister ate sparingly or that a portion set before someone was too scanty (for at that time the ordinary meal was very meager, and the Sisters were moreover embarrassed to ask for anything extra, nor could the Mother of the monastery divine what each one needed), she herself would go to the Mother, requesting that an egg or something else at hand be procured for her on account of some need. And when she had received it, she would bring the eggshells with her to the table and place them at her own spot; while carefully slipping the eggs into her pocket, she would afterward give them to those who were weak and suffering want. She often did likewise in other matters, now helping this one, now that. She observed the same practice with the sick, lest they fall into impatience, and lest, oppressed by illness, they have occasion to offend God by speaking ill of their Superior, who represented St. Clare — since the Lord says, "He who despises you despises me." Luke 10:16 In consoling the afflicted and tempted she had no equal. The Sisters desired from their hearts that she be placed over them as Mother, which they expressly testified to most frequently. She knew the wounds of the heart: when a certain Sister ^a, living at the corner of her cell near her, was standing close to her, suddenly with a most calm and cheerful face she said to her: she encourages one who is faint-hearted: "O timid and faint-hearted warrior, do you let yourself be struck to the ground?" The afflicted Sister, looking at her, felt herself receiving consolation and courage, although she had not revealed her afflictions to Catherine. For her very presence and humble and kindly address seemed to change and relieve the sorrowful Sister — who before this could not understand what evil was within her, being most distressed and not a little doubtful about her salvation. Therefore, when she opened to Catherine her miseries, fluctuations, and scruples by which she was agitated, Catherine replied: "When I learned that you wished to become a nun, considering the vanities to which you had been greatly devoted, I was tormented by fear lest what had happened to a certain novice who returned to the world might happen to you, and I prayed for you. Whence on the day you came, while I was in the morning in the church intent on prayer, the Mother of God appeared to me and signified that you would persevere in the Religious life." she comes to the rescue before help is even sought And so it happened; indeed she was and died as Abbess of great sanctity in the convent of Corpus Christi at Bologna. Catherine, as Abbess, did not wait until her subjects asked for something, but with the eye of piety she watched over the flock committed to her, and would summon an afflicted Sister; and if she did not come quickly, she herself went to her and sweetly consoled and refreshed her. Therefore there was no murmuring or complaint there.

[116] She would say to the Sisters: "If anything should happen to any of you that I did not notice, and if you should not dare or should be embarrassed to approach me, I permit you to ask the Officeholders for what is needed. If they cannot help, have recourse to me; I will provide for you — even if something should happen at night or while I am sleeping, whether in body or soul, wake me and explain your need. I do not want there to be among us any discrepancy or singularity, but one heart, one peace, one love, one union, and an Apostolic life; and let us all share our tribulations and consolations together, and pray for one another." Complaints and murmuring greatly displeased her, and she could not bear them; She cannot endure complaints and murmuring. those who offended in this she rebuked sharply. But she would then so change her expression and tone that the serenity of her face and the sweetness of her speech indicated that such a rebuke had proceeded not from a disturbance of mind but from an affection of charity and an immense desire to preserve it unharmed in all. She would say to one who had perhaps taken the correction badly: "I want you to be my daughter." And consoling her most tenderly, she would say: "I shall pray God for you, daughter; take consolation. Even now, for your sake, I shall go to the church for a little while." And she would immediately go, extending her arms before the Most Blessed Sacrament. Sometimes, taking the troubled Sister with her, she would not leave until she had made her calm again. For this reason Catherine was so loved by all that they counted themselves blessed when they could be at her side and receive her sweetest words. Her compassion and kindness toward the sick cannot be expressed: She sympathizes tenderly with the sick she would excuse them and offer herself ready to pour forth prayers for them, provided they patiently bore their infirmities. She would say to them: "My Sisters, now you are friends and brides of Christ, the love of our souls; you are already held in his holy embraces. His delight is to be always with the sick and the afflicted, as St. Paul attests: 'Power is made perfect in weakness.' 2 Cor. 12:9 Who then would not wish to suffer illnesses and pains, in order to have so great a Lord with her, as great as our Almighty God? This is the immense blessedness — to be always with Christ through afflictions — and this seems to us unknown or tasteless." She used such discourses equally and without distinction with all; nor did a day pass on which she did not undertake the care of someone, applying medicine now to feet, now to hands, now to ears, now to some other diseased member. For this purpose she had a box filled with medicines, and she did not scorn any of those who came to her, nor did she recoil from any stench or filthiness; and often licks their wounds. but with incredible charity she admitted all, addressed them sweetly, and bore calmly the diseases of each one, however abominable. She was frequently seen licking with her tongue the wounds of the head with which some were afflicted; and when a certain Sister said: "How can you do this?" Catherine replied: "Be assured, Sister, that I count it as a supreme grace to render such services to a creature of my Lord, who for my sake and hers was willing to be covered with so many wounds as to be like a leper." And with great affection she would say: "Lord, clothe me with this mantle of charity and humility, that at every hour I may possess you, O Jesus Christ."

^a This was Sister Illuminata Bembi, as Grassetti expressly states in book 3, chapter 5, describing these and other things at greater length, but adding or varying nothing in the substance of the matter.

CHAPTER XII.

The zeal, humility, obedience, and other virtues of Blessed Catherine.

CHAPTER V.

[117] From her fervent charity toward her neighbors arose in her a zeal for souls and a burning thirst for their salvation; Inflamed with zeal for souls therefore, considering in her mind the injury inflicted on God through sin, she was consumed by continual sorrow; nor did anything torment her so vehemently as the unhappy state of sinners. How much she grieved for them no words can express; she unceasingly poured forth prayers for their conversion. How ardently she thirsted for their salvation is most clearly evident from this: that, kindled by the fire of charity, she most fervently and most humbly begged God that, if it were possible, she herself, placed in the depths of hell, would endure all the torments that sinners deserve, so that they might escape the eternal punishments of hell and obtain the everlasting joys of the heavenly kingdom. she wishes to suffer much for sinners She used to say that she had often prayed to God with the most affectionate tears that, if honor would accrue to his Divine Majesty from her perpetual damnation (while remaining, however, in grace and charity), he would deign to bestow on her this special grace: that through his most severe justice he would fashion a new and more terrible hell, and place her in it as the greatest and most harmful sinner, as an anvil to be struck without ceasing by the blows of his most rigid justice, in expiation of the offenses of all who had ever sinned and were to sin. And when she prayed God to take vengeance on her for the injuries inflicted on his Majesty and the penalties for all the crimes committed by any sinners (whose salvation she asked for solely out of mercy), she distrusted that she would be heard, because in her own estimation she could never in reality have sufficiently spent in the present life the talent of charity granted to her. And she seemed about to burst from grief, thinking that such a talent, bestowed by God's grace on many and on herself established in a place dedicated to divine worship, bore no profit and did not serve the welfare and salvation of souls, nor did it benefit her neighbors at all, but lay buried and hidden in the ground.

[118] By her prayers she converts a desperate man about to be put to death This great zeal, often demonstrated on other occasions, she showed conspicuously on this occasion. There was a certain criminal about to be burned at the stake, who, refusing Sacramental confession, was calling upon the devil. Hearing this, Catherine was wounded with grave sorrow and spent the whole day in prayer. In the evening she asked the Abbess for permission to devote herself to prayer outside the dormitory. Having obtained permission, she went to the church and before the venerable

others — not that she did not converse indifferently with everyone in all matters, but she would slightly turn her face so as to see no one, the better to attend to God. Nevertheless she persisted in her work, strenuously exercising the body, While laboring she attends to God. while occupying her mind with God; and she frequently testified that while laboring with the others out of obedience, she had perceived a greater taste in prayer than when she was in the church on her own initiative, outside the time appointed by the Order. Thus, under common labors, she merited many heavenly visitations and illuminations. For this reason she used to say to the Sisters: "Contain yourselves within silence, and let each one dwell in the cell of her heart, and there set before yourselves the sweat and reproaches of Christ; for God everywhere offers and bestows himself — in the Chapter room and in every corner where holy silence is kept." A lover of silence, She called this silence the bishop of thoughts, and commended it in a wondrous way. From this constant desire and habitual practice of prayer it followed that she loved the church beyond measure, and of the church, and most willingly lingered there, and never grew weary. Whence, since her mind was perpetually occupied by these exercises of devotion, sighs and the sweetest words continually burst forth from her heart — when she was present with the Sisters, what she inwardly tasted showed itself outwardly: "For out of the abundance of the heart the mouth speaks." Matt. 12 She was accustomed to say that whoever wishes to prepare worthily for prayer she teaches what is necessary for one who would pray rightly. must have seven conditions. First, to have a soul and heart clean from every sin. Second, to be moved by pure intention and to burn with zeal for the divine honor. Third, to persevere manfully and, forgetful of past good works, always to begin anew to exercise oneself. Fourth, to humble oneself in the sight of God — not only on account of one's own sins, but also on account of those of all who are in the world — with a fervent desire to make satisfaction for them. Fifth, not to trust in oneself, nor to be attached to one's own judgment, and always to hold one's works suspect, even if good; since it is great foolishness to presume about oneself and to think highly of oneself. Sixth, to place all hope in the Lord, certain that he never abandons those who hope in him. Seventh, to remain in the divine presence — that is, to imagine that one always dwells in the sight of God, and that he himself beholds us.

[111] She concluded that she would not hesitate to affirm that a soul filled and adorned with such blessings was worthy of the divine presence and could at every moment raise itself to God. But she warned those She escapes the danger of madness from excessive prayer, who had reached so great a height to beware of thinking highly of themselves or growing proud, but always to remain humble, lest from so lofty a degree they fall headlong into the abyss of miseries — as nearly happened to Catherine, not on account of pride, but through the excessive constancy of prayer, of which she was most thirsting, perhaps exceeding her strength. For she never slept or rested after Matins, and on account of the scarcity of sleep, the copious effusion of tears, and the various assaults and temptations of the devil by which she was afflicted, she began to fail so much that she feared madness. Whence her conscience was suggesting a relaxation of such great rigor. But she hesitated whether she ought to obey this suggestion, fearing it might come from the devil or from sensuality; and drawn by the taste and sweetness of prayer, she begged God to deign to make known to her his good pleasure. Therefore, at the end of one prayer she reclined in the forward part of her cell against a certain board, and when she had dozed a little, warned by St. Thomas of Canterbury. behold, St. Thomas of Canterbury appeared — to whom she was most devoted — vested in pontificals, indicating to her that she should carefully observe and deeply ponder what and how he would act. She therefore saw him intent on prayer for some time, then rising and giving himself to rest, then returning to prayer, and indicating by a sign that she too should keep this method. Then approaching her, he offered her his hand to kiss, and she, waking and opening her eyes, distinctly beheld him and kissed his sacred hand — just as Catherine left written in her own hand, and as is read to this day in her Breviary, in this manner: "St. Thomas, my most glorious and most merciful Patron, who showed me his most holy hands, and I kissed them sweetly in my heart and body. To his praise I have written and narrated this with all truth." And so after the Matins Office she would pray for some time and rest for some time, reverently observing the teaching of her sweet master, St. Thomas of Canterbury.

CHAPTER III.

[112] Catherine was devout and fervent not only in her private prayers, Most devout in the Divine Office but also in the public divine Offices, both nocturnal and diurnal, which were performed in choir. She attended these with such fervor that she surpassed all the Sisters of the monastery. She perceived such delight in them — as was clearly apparent from her gestures — and applied such attention of mind, that she never noticed what was happening in the choir, who was there or walking about, who was arriving or departing. And often, while others were standing in the middle of the choir, she remained as though immobile in her place, with her face raised and her eyes fixed on the Crucifix. She was frequently also drawn by those seeking permission to leave, yet she did not change this state but persisted in the same. Indeed, on occasion she would say that whoever wished to recite the divine Office properly ought to have five conditions: she teaches the requirements for its legitimate recitation. first, to guard against all laziness and drowsiness and to show the highest reverence during it; and not to persuade herself that by merely completing the Little Office of the Blessed Virgin Mary she has sufficiently discharged her obligation. Second, to recite it in its entirety from beginning to end without interruption. Third, to keep silence, because at that time it is not permitted without great necessity to speak with others; therefore, before beginning it, whether in choir or outside the choir, she should take care. Fourth, to recite distinctly, that is, with the proper pauses, neither too quickly nor too slowly, but keeping a middle course and a becoming order. Fifth, to recite with great fervor, without any weariness, bearing patiently whatever annoyance occurs, and submitting herself to everyone, and, having set aside her own will, yielding to all the Sisters, not wishing to overpower them with her voice, but humbly concording with the rest in a fitting manner. "And this is what preserves and renders harmonious the divine Office." and most attentive to it All these things shone forth in this holy soul, who showed such charity in choir that, sometimes correcting those who were chanting, if it had been possible she would gladly have placed in the hearts and mouths of the Sisters every word where errors occurred. And she bent so sweetly to their ears to suggest those very words that it was astonishing to see the gestures and acts of such extraordinary charity. She also had a Breviary that she had written with great labor, and she would lend it to those who had none. She rarely noticed faults and errors of others in choir or Chapter, and when they were reported to her she was very surprised; and when the Mother Abbess said to her, "Sister Catherine, you seem never to be in the choir," she would reply: "And I myself am amazed that I have noticed nothing." She affirmed that it was a great vice that, where so many angelic spirits descend from heaven and are gathered with us to praise the Divine goodness, she condemns laughter in choir. and where the highest and infinite reverence is to be shown, anyone should dare to laugh — which gravely offends God; and from this it comes about that no taste is perceived from the divine Office, for if one did perceive it, one would raise the heart to God, and to the sacred and honey-sweet words of the Holy Spirit one would attend to nothing else. For it is not possible to dwell with Angels and attend to the psalmody, and at the same time depress the heart to earthly things and let the mind wander and babble in choir, where God is to be praised so fervently and cheerfully that one who listens would feel no weariness or annoyance.

[113] She greatly exulted and rejoiced during the Office of the Dead, saying that it inflamed the hearts of the cold and ice-bound. Office of the Dead Therefore she most gladly recited it. She never omitted the Office of Our Lady, and she said it should be recited with no less devotion than the other. And looking up to heaven, she said: "O folly, O blindness, O human frailty, and that of the Blessed Mary, she is greatly affected. how pitiable you are! To me, considering the dignity and excellence of the Mother of God and of the other Saints, these seem, compared with the immaculate and most pure Virgin, the Mother of God, the dwelling-place of the Divine Word, like stars placed next to the sun. We celebrated the Office of that Saint with the greatest solemnity and joy, and when we are about to say the Office of the Queen of Heaven, we seem to be burdened and deprived of strength." And she added: "Whoever knew the excellence and merit of the divine Office would force himself, even to the shedding of blood, to be present at it, and would not leave without grave and just necessity." What she asserted in words she also demonstrated in practice: she did not leave, even if some business was incumbent upon her; she commends diligence in attending the Office nor did she ever fail to attend on account of labors, illnesses, tribulations, or consolations, unless something had to be done out of obedience. And she concluded that a Religious who was present everywhere with the community — in choir, at the divine Offices, in the refectory, and in the dormitory — would certainly receive a distinguished reward among the Martyrs and Confessors. "But our flesh and sensuality," she said, "weigh us down; the devil knows the arts of detaining us, so that we do not rise for Matins prayers. But if we could understand and explain the benefit that perseverance in the divine Office brings to the soul, we would not so easily and lightly withdraw from it." by example, She often suffered such a great flow of blood that she could scarcely descend the stairs, yet she stood upright throughout. And if she was sometimes not present at the beginning of the Mass or Canonical Hour, she publicly declared herself at fault and took her food on the ground, like the younger Sisters. It was truly wonderful to see her readiness and fervor in all things and for all things; she alleged neither age nor the fact that she was one of the first who had begun the monastery, nor did she affect authority, but ran like a simple novice. Hearing the bell, she would say: "The trumpet calls us, the Angels invite, obedience summons; and attention at the time of meals. let us prepare our hearts, so that we may bring something into our granaries. Come, Sisters, let us go to praise the Divine goodness." Up to the time of meals she devoted herself to spiritual exercises; after the meal she would ask the Sisters what had been read at table, so as to give them material and occasion for occupying the mind in a holy manner. She called it rapacity to distract the heart so greatly about filling the stomach that the soul remains unfed; and by her own example she sufficiently showed what should be done: for she sat at table as though insensible, and sometimes, with her eyes raised to heaven, she seemed entirely absorbed in what was being read.

[114] No less was Catherine's charity toward her neighbors, and she burned with an immense desire for the salvation of souls. With exceptional charity She loved her sweetest Sisters so dearly, and bore their bodily and spiritual defects with such reverence and kindness,

that there is nowhere a mother with such great affection of charity and piety burning toward her own daughters. She called the Sisters her Ladies, "since they are" (she said) "the brides of my Lord Jesus Christ." Among the ardent prayers and the prompt services rendered to them, this is worthy of remembrance: what happened with a certain tempted one — for it is wont to befall the athletes of Christ that the higher they are to be exalted by God, the more fiercely they are attacked by spiritual enemies. she consoles one who is tempted. Therefore Catherine, seeing this Sister afflicted and tempted, called her to herself and with a gentle face said: "My dearest Sister, I wish you to accept consolation and steadfastly continue the monastic life you have begun, and bravely contend with the invisible enemy. I am prepared to endure the pains of purgatory for you even to the day of the last judgment, in satisfaction for your sins, all of which I take upon myself, and with my whole heart I offer myself to do penance for them. And I give you a share of my good works, if any are or can be in me, provided you persevere in the Religious life and keep faith with your Creator." This Sister, observing the charity of this blessed Mother, daily commended herself to her prayers; whence it came about that she remained in the convent willingly and happily, and was afterward elected as Mother of another monastery — which she attributed to the intimate charity of Blessed Catherine. and for her Sisters she endures many labors. And this charity was so great that it extended even to those who in future times would profess Religion in her convent, for whose assistance she endured truly heavy labors and sustained sufferings, saying meanwhile: "May the Lord God deign to be with us, and may our strength suffice for building and arranging everything properly, so that those who come to this place in the future may attain the highest perfection without such hardships." These were indeed so many and so great that, had love not strengthened the Sisters, their strength would have failed. But so great was the zeal for divine honor within her that she bore any inconvenience and labor with a willing spirit. She was injured in two parts of her body — her back and chest — because a cart loaded with lime had crushed her against a wall while the monastery was being built; and no bodily medicines were applied to heal her — God alone healed her. And although she was no longer young, she undertook every labor, declaring that her Sisters, being still young, were unequal to them.

[115] She assists the poor and needy: She frequently took food necessary for herself and set it aside for the poor who came there. Observing that a Sister ate sparingly or that a portion set before someone was too scanty (for at that time the ordinary meal was very meager, and the Sisters were moreover embarrassed to ask for anything extra, nor could the Mother of the monastery divine what each one needed), she herself would go to the Mother, requesting that an egg or something else at hand be procured for her on account of some need. And when she had received it, she would bring the eggshells with her to the table and place them at her own spot; while carefully slipping the eggs into her pocket, she would afterward give them to those who were weak and suffering want. She often did likewise in other matters, now helping this one, now that. She observed the same practice with the sick, lest they fall into impatience, and lest, oppressed by illness, they have occasion to offend God by speaking ill of their Superior, who represented St. Clare — since the Lord says, "He who despises you despises me." Luke 10:16 In consoling the afflicted and tempted she had no equal. The Sisters desired from their hearts that she be placed over them as Mother, which they expressly testified to most frequently. She knew the wounds of the heart: when a certain Sister ^a, living at the corner of her cell near her, was standing close to her, suddenly with a most calm and cheerful face she said to her: she encourages one who is faint-hearted: "O timid and faint-hearted warrior, do you let yourself be struck to the ground?" The afflicted Sister, looking at her, felt herself receiving consolation and courage, although she had not revealed her afflictions to Catherine. For her very presence and humble and kindly address seemed to change and relieve the sorrowful Sister — who before this could not understand what evil was within her, being most distressed and not a little doubtful about her salvation. Therefore, when she opened to Catherine her miseries, fluctuations, and scruples by which she was agitated, Catherine replied: "When I learned that you wished to become a nun, considering the vanities to which you had been greatly devoted, I was tormented by fear lest what had happened to a certain novice who returned to the world might happen to you, and I prayed for you. Whence on the day you came, while I was in the morning in the church intent on prayer, the Mother of God appeared to me and signified that you would persevere in the Religious life." she comes to the rescue before help is even sought And so it happened; indeed she was and died as Abbess of great sanctity in the convent of Corpus Christi at Bologna. Catherine, as Abbess, did not wait until her subjects asked for something, but with the eye of piety she watched over the flock committed to her, and would summon an afflicted Sister; and if she did not come quickly, she herself went to her and sweetly consoled and refreshed her. Therefore there was no murmuring or complaint there.

[116] She would say to the Sisters: "If anything should happen to any of you that I did not notice, and if you should not dare or should be embarrassed to approach me, I permit you to ask the Officeholders for what is needed. If they cannot help, have recourse to me; I will provide for you — even if something should happen at night or while I am sleeping, whether in body or soul, wake me and explain your need. I do not want there to be among us any discrepancy or singularity, but one heart, one peace, one love, one union, and an Apostolic life; and let us all share our tribulations and consolations together, and pray for one another." Complaints and murmuring greatly displeased her, and she could not bear them; She cannot endure complaints and murmuring. those who offended in this she rebuked sharply. But she would then so change her expression and tone that the serenity of her face and the sweetness of her speech indicated that such a rebuke had proceeded not from a disturbance of mind but from an affection of charity and an immense desire to preserve it unharmed in all. She would say to one who had perhaps taken the correction badly: "I want you to be my daughter." And consoling her most tenderly, she would say: "I shall pray God for you, daughter; take consolation. Even now, for your sake, I shall go to the church for a little while." And she would immediately go, extending her arms before the Most Blessed Sacrament. Sometimes, taking the troubled Sister with her, she would not leave until she had made her calm again. For this reason Catherine was so loved by all that they counted themselves blessed when they could be at her side and receive her sweetest words. Her compassion and kindness toward the sick cannot be expressed: She sympathizes tenderly with the sick she would excuse them and offer herself ready to pour forth prayers for them, provided they patiently bore their infirmities. She would say to them: "My Sisters, now you are friends and brides of Christ, the love of our souls; you are already held in his holy embraces. His delight is to be always with the sick and the afflicted, as St. Paul attests: 'Power is made perfect in weakness.' 2 Cor. 12:9 Who then would not wish to suffer illnesses and pains, in order to have so great a Lord with her, as great as our Almighty God? This is the immense blessedness — to be always with Christ through afflictions — and this seems to us unknown or tasteless." She used such discourses equally and without distinction with all; nor did a day pass on which she did not undertake the care of someone, applying medicine now to feet, now to hands, now to ears, now to some other diseased member. For this purpose she had a box filled with medicines, and she did not scorn any of those who came to her, nor did she recoil from any stench or filthiness; but with incredible charity she admitted all, addressed them sweetly, and bore calmly the diseases of each one, however abominable. and often licks their wounds. She was frequently seen licking with her tongue the wounds of the head with which some were afflicted; and when a certain Sister said: "How can you do this?" Catherine replied: "Be assured, Sister, that I count it as a supreme grace to render such services to a creature of my Lord, who for my sake and hers was willing to be covered with so many wounds as to be like a leper." And with great affection she would say: "Lord, clothe me with this mantle of charity and humility, that at every hour I may possess you, O Jesus Christ."

^a This was Sister Illuminata Bembi, as Grassetti expressly states in book 3, chapter 5, describing these and other things at greater length, but adding or varying nothing in the substance of the matter.

CHAPTER XII.

The zeal, humility, obedience, and other virtues of Blessed Catherine.

CHAPTER V.

[117] From her fervent charity toward her neighbors arose in her a zeal for souls and a burning thirst for their salvation; Inflamed with zeal for souls therefore, considering in her mind the injury inflicted on God through sin, she was consumed by continual sorrow; nor did anything torment her so vehemently as the unhappy state of sinners. How much she grieved for them no words can express; she unceasingly poured forth prayers for their conversion. How ardently she thirsted for their salvation is most clearly evident from this: that, kindled by the fire of charity, she most fervently and most humbly begged God that, if it were possible, she herself, placed in the depths of hell, would endure all the torments that sinners deserve, so that they might escape the eternal punishments of hell and obtain the everlasting joys of the heavenly kingdom. she wishes to suffer much for sinners She used to say that she had often prayed to God with the most affectionate tears that, if honor would accrue to his Divine Majesty from her perpetual damnation (while remaining, however, in grace and charity), he would deign to bestow on her this special grace: that through his most severe justice he would fashion a new and more terrible hell, and place her in it as the greatest and most harmful sinner, as an anvil to be struck without ceasing by the blows of his most rigid justice, in expiation of the offenses of all who had ever sinned and were to sin. And when she prayed God to take vengeance on her for the injuries inflicted on his Majesty and the penalties for all the crimes committed by any sinners (whose salvation she asked for solely out of mercy), she distrusted that she would be heard, because in her own estimation she could never in reality have sufficiently spent in the present life the talent of charity granted to her. And she seemed about to burst from grief, thinking that such a talent, bestowed by God's grace on many and on herself established in a place dedicated to divine worship, bore no profit and did not serve the welfare and salvation of souls, nor did it benefit her neighbors at all, but lay buried and hidden in the ground.

[118] By her prayers she converts a desperate man about to be put to death This great zeal, often demonstrated on other occasions, she showed conspicuously on this occasion. There was a certain criminal about to be burned at the stake, who, refusing Sacramental confession, was calling upon the devil. Hearing this, Catherine was wounded with grave sorrow and spent the whole day in prayer. In the evening she asked the Abbess for permission to devote herself to prayer outside the dormitory. Having obtained permission, she went to the church and before the venerable

the Most Holy Sacrament, praying and weeping without ceasing, until the Matins prayers were completed in the choir, at which she was also present together with the others. When these were finished, again with arms extended before the Most Holy Sacrament, she said: My Lord God, I shall not rise from here unless you give me that soul redeemed by the price of your most sacred blood: My Lord, do not deny this to my so many, though unworthy, prayers: open your merciful ears and attend to the voice of my prayer while I cry to you. Having said this, she heard by a miracle the voice of the Lord from the most divine Sacrament saying: I can no longer refuse her to you; I wish her given to you and saved by your prayers. Filled with all consolation and joy, she nevertheless persevered in prayer: and immediately a certain man came running to request the prayers of the Mothers for that condemned man, affirming that he, moved to great contrition of heart, was asking for the Confessor of the monastery: to whom, when he was promptly sent, he confessed his sins with immense sorrow of soul, although he had been exceedingly wicked. Afterwards, placed upon a donkey, when he was led to the gallows, he displayed his inner sorrow and contrition by not a few nor obscure signs, and also from his heart begged pardon of God for his crimes. In the fire he was heard by those present at the spectacle frequently pronouncing the name of Jesus; just as he had been instructed by Catherine through a devout letter sent to him. There was also a person of great authority and dignity, and two other lost sinners, whose wealth combined with power had given license for crimes: wishing to stop the scandals arising from these, Catherine, when her salutary admonitions availed nothing with her, at last having recourse to the customary weapons of prayer and penance, obtained from God the grace by which that heart, softened, laid all the disgrace of its former life at the feet of that very Confessor whom she herself used, and changed its life for the better. With the same weapons she conquered the soul of a certain unhappy apostate, who after a shameful life under the sacred habit had at last imprudently cast this off as well: but he returned to it willingly and penitently, unable any longer to resist the grace of the Holy Spirit acting within him through the merits of Catherine ^a. She extended this holy zeal and piety of hers even to the departed, She prays fervently for the dead. for whom she prayed fervently and exhorted others also to do the same, saying: When I desire to obtain some grace from the eternal Father, I have recourse to the souls existing in the places of purgatory, that they may act as ambassadors on my behalf before him, and through their intercession I feel that I am heard. Having completed the Matins of the season, she would begin the Matins for the dead, and immediately received strength, thence not unreasonably persuading herself that their punishments were being remitted. Therefore it is credible that Catherine through her abundant charity attained to so great a zeal for souls, from which also these words were heard: Let us love one another, for charity is of God: and he who loves his brother is born of God and sees God. 1 John 4. Through charity she was united to God and neighbor, because God is charity and he who abides in charity abides in God and God in him: nor did she take any scandal from her neighbor.

[119] She declared that secular people were unwilling to spend any labor or endure any adversity for their neighbors and the salvation of souls: She condemns the lack of charity among men. and that charity was not to be found except written in books and painted on walls. That human hearts were so cold and hardened was not due to God or a deficiency of grace, but to a deficiency of fear and love of his divine majesty, and because all seek the things that are their own; yet God is still the same as he always was. Accordingly, if today a Magdalene were found who loved him more fervently than the Magdalene of the Gospel, she would also be more loved by him, and would receive more excellent charisms: and if there now existed a Francis who suffered more and more bitterly things for his grace than St. Francis, he would confer upon him more and greater gifts: likewise, if there were now a Clare who, on account of a holier life, pleased him more than St. Clare, he would store up in her a nobler treasure of grace. She added that those who ought to shine with charity turn their eyes away from the truth and fear human judgments more than divine, and chase after their own honor and reputation, and do not imitate the life of the Savior, who willed to be neglected, despised, and out of charity considered a demoniac, a fool, and a sinner, and to be falsely accused, and endured all things for the salvation of souls. There was also one who heard Catherine saying that, having considered the love of Christ toward us, the motive for loving one's neighbor, she could never refrain from giving thanks within herself for the soul and body of even the last and most despised person, for whom, as for all others, she would not hesitate to suffer loss of reputation and honor and to labor under infamy, indeed to lose her soul, body, and life, so that God might receive more honor and service from many than from herself alone. And she concluded: He who does not have charity has nothing, and remains in darkness and the shadow of death. This was her pursuit, to seek the glory of God, whence she continually prayed for the salvation of others, desiring that the whole world would devote itself to the service of God. When it was said, You seem to desire that all should embrace the monastic Religious life; do you not observe how much tribulation and adversity must be endured in it? She responded, I have not entered the Religious life to seek consolations and delights, but to endure evils and hardships, and of entering the monastery, provided that my God be praised and honored, even if damnation should follow. God is not to be loved for private advantage, but the eye of the understanding, bent back upon one's own utility and will and blinded by the same, must be opened, and the glory of God alone attended to and his will accomplished. As for herself, she much more loved and sought from God justice than mercy: accordingly, tears of sorrow were turned into tears of love. It was heard from her that she was impelled to weeping not by sorrow but by love, and this she attributed to prayer: All good things, she said, came to me together with it. Therefore, to strengthen the roots of the love of God and zeal for souls, she impressed upon the Sisters that they had received three talents from God, and therefore should exert diligent effort to use them well, namely, Three talents received from God, that in their memory the Father should dwell, in their understanding the Son, in their will the Holy Spirit. With their memory they should recall the benefits received from God the Father; they should exercise their understanding in the consideration of the coming of the Son of God into this world, and that he became man so as to end his life by the shameful death of the Cross: they should inflame their will with the ardor of the Holy Spirit; since no gift more excellent has been bestowed upon man than a good will, without which no one can be saved, and with which no one can perish. Let the good will increase, and merit will increase: in heaven a good will is crowned, and in hell an evil one is punished.

CHAPTER VII

[120] Catherine was always most humble and a remarkable contemner of herself: and the humility of Catherine, she did not consider that she was among the more senior, but seeking the lowest place submitted herself to all. Fleeing all honorable offices, she perpetually embraced the lowlier ones, such as sweeping the pavement, washing, and baking bread; and this last she performed for a long time, and standing by the oven she stirred devotion and compassion in those who observed her there. She subjected herself to the Abbess, the Vicaress, her equals and inferiors, all of whom she called spouses of the eternal God; and because her sanctity, which she studiously concealed, was not recognized, she was frequently remarkably mortified. She showed herself unlearned and knowing nothing; and although she knew very well how to read and to arrange the divine Office more wisely and perform it more elegantly than any other, and to resolve doubts; nevertheless, while reading the lessons in choir, out of humility she did not refuse to stop when the signal was given even by younger members; and she sometimes feigned inability to read so that she might be corrected, and as she confessed before death, she always considered herself rude and ignorant. In her clothing she showed herself exceedingly abject and contemptible. In her clothing she shows herself most abject. She commonly wore her tunic twisted and wrinkled. Her veil was a fragment of another worn and torn veil. When accompanying the Mother to the door, she covered herself with her own mantle, displaying such lowliness as if she were of no worth or authority; and she did this much more when anyone entered the monastery. Before the Mother she would bow down to the ground out of reverence. Her cord was almost a rope made of leather and coarse cloth. She detested those who delighted in elegance and adornment of garments; affirming that in a habit of ash color and in a veil as grave a sin could be committed as in a garment woven with gold. She advised the Sisters that when the desire seized them to arrange their tunic and veil so that no wrinkle appeared in them, but they would be smooth and decorously composed, they should immediately by twisting render them ragged, and thereby obtain grace and merit before God; Thus (she said) I have been accustomed to do. Nevertheless (although she rarely washed her tunics) when approaching the Most Holy Sacrament of the Eucharist, or visiting the nuns, she put on the best and most decent garments she had: Now, she said, about to receive the Son of God, I shall cleanse myself entirely within and without.

She never desired, as was already said, to be held in esteem; the others however, though offended by such lowly garments, always proclaimed her the most humble, most devout, and most patient; as they often said among themselves when speaking of her: O what kind of soul is this before God! yet no one thinks highly of her. The Venerable Mother of the convent of Corpus Christi at Ferrara, Sister Leonarda, would confer with her about matters that arose, and in Chapters would follow her opinion. When the convent had been consulted and each had brought forward her own opinion, she, when asked what she thought, would explain this in few words, and her opinion was received rather than that of the others. Thus she showed that men are more pleased by those who despise themselves and study humility than by those who think highly of themselves and consider themselves great. But also through humility and contempt of herself she merited to be so greatly united with God. Thence also it came, She seeks and chooses the lowest services of all, that she always sought and chose the most abject services, to which she offered herself so promptly and cheerfully that there was nothing so laborious, vile, sordid, and foul that she ever refused. When once a certain Sister out of compassion advised her not to fatigue and abase herself so much, as if she were a Novice and a servant of the others; Catherine with a joyful countenance, smiling, answered, I am the slave of my ladies and of the spouses of Jesus Christ: this is my glory and rest, to be exhausted by very hard labors for all; lest the bread by which I am sustained be to me the bread of sorrow, and lest I drink the blood of the world, that is, of the poor, whose are the alms, to the perdition of my soul, nor let the blood of the Lamb be to me a judgment.

[121] She repudiates all sensuality. From the aforesaid humility and self-contempt she repudiated and conquered all sensuality: for as long as she remained in the convent at Ferrara, she never applied a linen cloth to any member of her body, neither to temper the heat, nor to wipe away sweat, nor to ward off cold: but not even by the force of the diseases from which she suffered from head to foot could she be brought to do this: but she was clad in a simple tunic, which at that time all wore of coarse and rough cloth, not of the cloth which others afterwards began to use, from which a tunic was also made for Catherine despite her resistance, which never pleased her; yet to comply with the wishes of her beloved daughters she accepted it. She did not wish to be regarded, pointed out, or called Mistress or Superior, She refuses to be called Mistress or Superior, nor did she want the Sisters to flock to her without compelling necessity; to whom she would say: Although you come to me willingly, I do not wish you to delight in spending even half an hour with me, but rather to devote the time to prayer and to meditate on the Passion of Christ with groans and tears, and it will preserve you, and will be your best and most perfect Mistress: but if a just necessity presses you, I wish you to wake me even when I am sleeping, and if you are troubled by a grave temptation, tell me this simply and openly. Do not waste time uselessly and hinder me and yourselves; nor say that you cannot explain it out of modesty, then be silent for a little while, then utter one word and after some interval another, since this is rather the work of the devil than of God; but wherever you find me, whether walking or standing, say in my ear: I have had such a thought; I have done this, I ask for a penance; and having received my reply, depart quickly, and do what has been told you; and do not creep along slowly in the manner of children. In short, she neither cared for nor showed herself to be Mistress, nor wished to be regarded or called such.

By her humility and most sweet discourses she drew the hearts of all to herself, and in the Chapters there was incredible joy in hearing her gentle exhortations. She constantly admonished that each of the Sisters should speak well of the other: she always urged them to holy humility: she forbade them to occupy themselves with the deeds and affairs of others and of the monastery: for to one who savors prayer, it is never pleasing to hear or attend to anything outside of God. She ought indeed, but it would also please me, she said, in all things that must be done by reason of office, to seek counsel not only from the more discreet, but from all the others as well. But what I myself can accomplish without transgression of the Rule, Why she did not communicate all the convent's affairs with the Sisters, I accomplish as my conscience dictates to me. For I seem to myself obligated to relieve the flock committed to me, and to avert from it every disordered anxiety disturbing their minds, which ought to be pure, simple, without any care for temporal things and affairs; so that they may attain to a greater familiarity with their Spouse, who alone wishes to be loved, and to have a pure and undivided service rendered to him. And she considered her foolish who would observe, inquire into, and judge the defects of others: asserting that she had spent many years in the Order, and had never admitted any judgment against the Sisters, because one who appears to us often full of defects and endowed with few gifts is in the grace of God, and perhaps more acceptable to the Divine Majesty than one who outwardly presents the appearance of probity.

CHAPTER VIII

[122] From the aforesaid virtues eminently shining in Catherine it followed, Most zealous for obedience, that she also excelled marvelously in that virtue which is perhaps the bond and firm foundation of the Religious life, that is, Obedience. She frequently discoursed with great affection about this same virtue, preferring it to all others, and firmly holding that no austerity of life, nor mortification of the body, nor chastisement could be compared to it. Therefore, when she was Mistress and Superior, she frequently exhorted the Sisters to apply every effort to attain it: and she asked the Novices to devote themselves entirely to it, which she judged to be the sacrifice she prefers it to all virtues: that God requires and expects from us, and which should be preferred to prayer, contemplation, and spiritual sweetness: but those err who betake themselves to the service of God and think it consists in sweetness of spirit; God calls his faithful servants not to this sweetness, but to the bearing of the Cross and the imitation of himself. Whence she admonished those who devote themselves to prayer and derive from it various consolations and pleasures, to be very cautious and prudent, since to be afflicted and crucified is far more excellent. Hence many men and women serve God and receive great internal consolations, and yet do not have the grace of working miracles, or of knowing the secrets of others, or of foreseeing and predicting the future; which is granted to those who in the state of true and humble obedience endure bitter crosses. Therefore she recalled that St. Francis was accustomed to say that a Brother who had sustained temptations was more pleasing to him than one who had received consolations and sweetnesses. She descended to all works of obedience as if she were a Novice, prompt for everything, nor did she undertake the slightest thing without the Mother's permission. If ever she had done something without first asking permission, because she had not found the Mother, as soon as she could approach her she would indicate this same thing so reverently that it was pleasant to behold. She judged a person truly obedient and subject from the heart to be blessed: since one walking by the feet of others, even if carrying burdens, does not however feel them; since it is also a sign of a good conscience, which is the treasure of the soul, always and duly to obey. She who does this will be perpetually most serene and everywhere happy and secure: for obedience is called on account of its dignity a paradise, an ark of delights, the joy of Angels; and she would sing: Accept, accept the Chalice of holy obedience: for its yoke is much lighter, after the Son of God allowed himself to be crucified for its sake. Who, she said, is the soul that, considering what Christ suffered for us, deigned to be so badly treated and to subject himself to such abject men, who would not promptly and eagerly run to meet obedience: of which even one tasted spark floods the soul of the obedient one with incredible joy? On whatever day nothing was commanded to her out of obedience, she thought she had lost an immense treasure. When she was once suffering from a grave illness, the Mother granted her request to say Matins and other Hourly prayers outside the Choir. And the next day the same favor was granted to her for several days, during which she suffered most acute pains and fever, Absent from the Office by obedience, and was in worse health than ever before, and therefore, deeming it impossible to be present in the choir, she stayed away without scruple, although she would present herself at all chapters and at the ringing of the bell. At length one day the Mother in the Chapter before all said: Sister Catherine, I am amazed that you absent yourself from the divine Office; and although I have sometimes given permission, I would nevertheless wish you to be present at Matins; but if you cannot, to indicate the reason, as the others do. Catherine humbly replied, My fault, henceforth I will obey your will; and therefore rebuked: I have fallen, I ask for a penance. When she left the Chapter, the Sisters called her simple, because she had not alleged the fever and other illnesses from which she was afflicted; to whom she replied: Sisters, you grieve over my good. Do you not understand that the Holy Spirit speaks through the mouth of our Mother? I perceive that she wishes me to be present at the divine praises which are chanted in the choir: which I will do. I trust that the virtue of obedience and the sweetness that is tasted in the divine Office will supply me with strength: nor will this be the first time, since previously I have several times been present at the Office in the choir afflicted by so fierce a fever that I thought I would die. But know that I desire above measure that I might be permitted to die while singing psalms in the choir for the love of Christ and obedience, and that I reckon this as a singular benefit.

[123] It was marvelous how calmly and religiously she received rebukes: She receives reproof most religiously. she would bow her head to the ground with such gestures as if she were standing before the divine judgment; she was always reproved and punished as the last. In nearly all visitations she was accused, either of being sensual, or of meddling in the affairs of others: and this was because out of compassion she almost wasted away, seeing the sick Sisters unable to obtain what they desired, even though she interceded for them humbly and gently: but also as the reward of her charity she not infrequently received harsh reproofs and penances. She indeed, cheerfully raising her head pressed to the ground, was so disposed and displayed such gestures as if she wore a crown placed on her head and was taking care lest it fall. In all her rebukes she maintained the same manner: and she chastises the resistance of her senses, but when she sometimes felt the lower part resisting, she immediately humbled herself saying: O sack full of foul smells, are you not ashamed? Do you not perceive that you are not yet a true handmaid of God? When asked why she said this, she replied weeping: I am exceedingly proud, because the reproof of my Mother was not pleasing to me: and since my flesh resists, I grieve that I am not a true servant of Christ: for such a one grieves and is angered equally in adverse things and in her own humiliation as in praises and human consolations. Whence, always conquering herself, she would go to the Abbess, and on bended knees, acknowledging her fault with humility and tears, would ask for a penance. Often she was rebuked and punished when no fault had been committed; but the Lord God permitted this for her greater reward; and as an example to the proud, who, having committed many faults, refuse to be punished and murmur against their prelates. Whenever she heard murmuring against Superiors, she contradicted it: Woe, and she contradicts those who murmur, she said, to that soul which does not think reverently and piously of its Prelates! let it not expect from God any consolation. I have never criticized my Prelates and Confessors, and although they seemed to me not to fulfill their office, I nevertheless left the judgment to God. She held all religious of both sexes in the highest honor, asserting that absolutely no scandal should be taken from the servants of God; and however much some defect may appear in them, compassion should be shown to them, and one should say: If he labors under this defect, I labor under another. Therefore she admonished that all the Sisters should be patiently tolerated, since it is great blindness to require from all the same constitution of body or mind, and the Holy Spirit is frequently offended if it be done otherwise. To this end she cited what the Apostle says, Bear one another's burdens, and so you shall fulfill the law of Christ. She also said that no tongue could express and extol sufficiently the peace of a candid soul, Interpreting everything in a kinder sense, interpreting everything in a better sense, neither murmuring nor judging: and although the waves of the sea may rise against it to some extent, her will is nevertheless at peace, or united with the sweet will of God, to whom she commits all judgment, and she does not scrutinize the actions of others. For this one, the tempest brings tranquility, since she is solicitous neither for herself

nor for others, but serves her Creator in war as in peace; nor does she care more for war than for peace, or conversely; for by the light of faith she perceives and knows that both proceed from the same Divine providence. Since she did not judge the intention or will of others, she was never scandalized on account of her neighbor, but acquiesced solely in the will of God: and so she never murmured about Prelates, neither on account of her own reproof, nor under the pretext of compassion or another good. On this account she would say to the Sisters: God alone lacks every defect, and each one should consider herself worse than the rest: I am more worthless than all: we should always presume good rather than evil: She does not tolerate murmurings. nor should this excuse be put forward, that thoughts are not in our power: for although this is so, it is nevertheless necessary to restrain the will from consenting, and the tongue from uttering evil, nor is there a rational creature who cannot do this: for the will is so strong that neither the devil nor any creature can overcome it, or compel it to sin and fall from the charity of Christ. Thoughts can occur to us even against our will, and this is not a sin; but to retain them of one's own accord, this constitutes sin. Hence she would say: Let there be in you, Sisters, no deliberate evil will, nor let a word come forth from your mouth against your Prelates or Sisters; for immediately through mortal sin you will be separated from the charity of Christ; and if you wish to be saved, let each one think well of the other. I greatly revere and love you all, regarding each of you as the image of my Lord; but far more our Mother, being persuaded that the care of her has been entrusted to two Angels: nor can I bear that the slightest thought be admitted against her, from whom whatever is imposed upon me and others I believe to be imposed purely and holily, and when she mortifies me, she prepares for herself great merit, since I am entirely infected and corrupt. It is a small thing to walk with bowed head and in a lowly habit, but what the handmaid of God is truly like shines forth in insults, and true humility is to endure injuries.

[124] Catherine spent absolutely no time without fruit, Always usefully occupied, but perpetually occupied herself most usefully. She pondered the brevity of time, which is so precious that as long as it lasts we can merit eternal beatitude, but once it has passed, we can henceforth do nothing. She was never seen idle, but was always occupied in a holy and salutary manner; and therefore she would say: How great is the blindness of men, who make nothing of that which has been given to us as the greatest and most precious of treasures! We indeed are so foolish that we do not consider what depends upon it, namely, our salvation and damnation. Therefore neither on feast days nor on working days did she sit in idleness: and because she was of keen intellect, she industriously and excellently worked out whatever she wished. She applied great diligence in adorning her Breviary with colors; thinking that this ought absolutely to be done, and that it should be touched with great reverence and solemnity, on account of the words that are recited from it for the praise of God. While writing her Breviary, she weeps copiously. She wished that time be spent for the profit and advancement of the soul. She wrote with her own hand a Breviary thoroughly filled with sacred and spiritual things, with tears rather than with delight: and often it had to be taken away from her, lest the abundance of tears flowing from her eyes should stain and ruin it. This happened because her mind was entirely fixed on God and intent under prayer, reading, the divine Office, manual labors and services, and in all other things, and from the habit already contracted one could perceive her interior exercise; whence also that weeping arose while she was writing, and it was necessary gently to snatch the pen and paper from her hands; she indeed, as if beside herself, poured forth most abundant tears. After some interval, rising with arms extended in the form of a Cross, she would utter these two words, Our Father, which she would often sweetly repeat so slowly that in the meantime five Lord's Prayers could easily be recited: then she would begin again to write and adorn her Breviary, which is preserved to this day as a sacred object by the Nuns of Corpus Christi at Bologna, illuminated throughout by the very hands of Catherine, containing beautiful figures and images of Christ and his most holy Mother depicted in various colors.

CHAPTER IX

She also composed, to pass the time fruitfully, various very devout verses, Her devotion to the Passion of Christ, or some praise or love song about the Lord and her Spouse. She always had the Passion of our Lord Jesus Christ engraved upon her heart, which also never departed from her lips, as she frequently said: O most loving Passion! O my Lord Jesus Christ, how bitterly was your most tender body tortured for me and the whole human race! O my eyes, why do you not pour forth rivers of tears for the wretched sinners who do not remember my supreme good; God scourged for us? In short, her whole life and study revolved around the Passion of the Son of God, and in this she was so practiced that she could not pass a single moment of time without it. Whence, betaking herself to the bodily exercises of the house, she showed her inner joy by the cheerfulness of her face, saying meanwhile: My life is my Christ, or Our Father, in the manner described above. Thus she would do while going to perform some genuflections. Sitting in the Chapter or elsewhere, she would institute a meditation on the members of Christ, pondering in her mind how much he had suffered in each one individually, and reciting the Lord's Prayer for each, but so discreetly that neither did she herself show what she was doing, nor did the others notice. She abhorred every secular man, and shunned the memory of such: much more did she disapprove of indiscreet and imprudent familiarity with one's own Confessor. She held that confession ought to be simple, full of modesty and fear, as if it were made before Christ who will examine us, and that after receiving satisfaction and a blessing one should depart, even if the Confessor were considered a Saint. She was always seen approaching the Confessor with tears, and departing from him, although it was certainly believed that she was free from grave fault: indeed it was held that she had never bound herself by mortal sin. So great also was the purity and cleanness of her body and soul, that on an occasion that presented itself she confessed that she had never, whether healthy or sick, seen her body naked.

[125] Although Catherine, endowed with the aforesaid virtues and adorned with excellent gifts from God, Catherine's spiritual weapons: was united with him and had ascended to lofty degrees of love and perfection; she nevertheless did not cease to fear the snares and temptations of the infernal enemy, nor to devise arts and means of defending herself. The first kind of weapon that she used to repel him discreet diligence, was diligence or careful solicitude in doing good in a discreet manner, which discretion, as St. Anthony attests, seasons and perfects all the virtues, both Theological and moral. The second was distrust of herself, Distrust of herself, firmly believing that of herself without divine help she could do nothing good; but that she also needed human assistance; which she said was especially necessary for one who presides over others. She also often related that a certain Religious Prelate affirmed that whenever he had accomplished something pertaining to his office and the administration of the convent not determined by the Rule, according to his own judgment, God had permitted trouble, disturbance, and tribulation frequently to arise from it: on the contrary, what he had done with the counsel and approval of the greater part of his subjects had always turned out well and he had derived consolation from it. Trust in God, The third, Confidence in God, all the greater as the pressure and tribulation were heavier; of which the Son of God left an example, who, beset by the immense pains of his most bitter death, cried out: My God, my God, why have you forsaken me? Ps. 21:12 And although at that time he enjoyed the greatest joy in supreme perfection on account of having most perfectly fulfilled the obedience of the Eternal Father (with whom he was perfectly united), he nevertheless as a passible and mortal man broke into these words; suggesting to his servants that the more they are pressed and afflicted, the greater confidence they should conceive in the help of God; mindful of his most longed-for promise: I am with him in tribulation, I will deliver him and glorify him. Ps. 90:15 Why then should the desire for tribulation not grow in us, certain as we are of so sweet and faithful a companion, who so generously promises that he will be present with his faithful in adversities? The fourth, Memory of the Passion of Christ, the memory of the Passion and death of the immaculate Lamb, Jesus Christ, with constant meditation on his most chaste and virginal Humanity, which Catherine called a remedy, refuge, mirror, shield, manna, ladder, fountain, sea, most sweet olive, nurse, mother, and spouse of our soul; and without this kind of weapon (which surpasses all others) she judged that we could not win victory over our enemies, of one's own death, and that all other things availed little. The fifth, the memory of one's own death, after which we must render a most exact account to God, not only of evils committed but also of goods omitted through negligence: therefore the Apostle said, While we have time, let us do good; for we know not the day nor the hour when the most severe judge will call us away, to whom we must render an account of the talent of good will granted to us, that we may spend it for his praise and the salvation of our souls and of our neighbors. Gal. 6:10 However, on account of this consideration of death, she said the soul and body should not be treated as the devil suggests, as if we are about to die shortly and will carry little with us, unless we perform harsh works of penance: for the malignant Spirit gradually exalts us so that we transgress the rule of true obedience, which beyond all doubt confers greater merit than any penance, however harsh. And this trick of the devil is very subtle: for seeing a Religious very fervent, and unable to draw her back from good works, he impels her to attempt something indiscreetly beyond the common rule, whence, having lost the weapons of holy discretion, she soon becomes weak or contracts a serious illness, on account of which she is compelled to interrupt the pursuit of prayer and the exercise of virtues, and, unfit for spiritual things because of her infirmity, she becomes almost intolerable to herself; and so she takes away from God his honor and from her cohabitants good example. The sixth, Remembrance of the glory and goods of heaven, and of celestial glory; which are prepared for one who struggles valiantly and abandons all the vain pleasures of the present life: for as St. Jerome says, it is impossible to enjoy both present and future goods: and as St. Francis attests, the greatest and most excellent gift that can be obtained from God in this life is that the servant of Jesus Christ should know and wish to conquer himself, denying his own will: and neither to have, nor even to desire any delight

and joy. Accordingly, Catherine exhorted her most beloved Sisters to persevere constantly in good, to accomplish all things for the love of God our Lord alone, firmly to hope for heavenly goods, and frequently to sing with Blessed Francis, So great is the good I await that every affliction is a delight to me: that at last they might attain to the enjoyment of heavenly joys and divine consolations, and say with the same holy Father, The just await me until you reward me. Ps. 141:8 The seventh, finally, sacred reading, the authority of Sacred Scripture, in imitation of the most prudent Virgin St. Cecilia, who always carried the Gospel of Christ hidden in her breast. And Christ himself repelled the devil from himself in the desert with this kind of weapon, saying: It is written: Man does not live by bread alone, but by every word that proceeds from the mouth of God. Matt. 4:4 And therefore she continually admonished the Sisters to derive fruit from the daily readings that are read in the choir and at table, and to think that the Gospels and Epistles which are recited daily at the sacrifice of the Mass are fresh letters sent to them with great and fervent love from the heavenly Spouse ^b.

^a We have transcribed these two, passed over by Cristoforo Mansueti (from whom, as the more concise, we have taken these chapters on the virtues of the Blessed verbatim) in chapter 7, from Grassetti chapter 5.

^b This is a summary of that little book which she wrote on the seven spiritual arms, passed over by Grassetti, and therefore taken from Cristoforo.

CHAPTER XIII.

The burial of Blessed Catherine, the exhumation of her body, and the miracles wrought in the first days after death.

[126] An eyewitness relates what happened after the burial, When Catherine had glorified God by the exercise of such and so great virtues while living among mortals, the Divine Majesty was not content to glorify her among the immortal citizens of heaven in the heavens; but wished also to manifest her illustrious merits in many and wondrous ways upon earth: the beginning of which marvelous events we cannot receive from a more certain source than from the oft-named handmaid of God, Illuminata Bembi, as she described them with her own hand, who afterwards became Abbess of the aforesaid convent and was present at the death of Catherine, and at the events that occurred during the nineteen days following it, in this manner. Each of the Sisters out of devotion and pious affection claimed for herself something of what Catherine had used in life, namely tunics, mantle, veil, cord: they spoke fervently about her holy life and conversation and were more vehemently inflamed while the book composed by her was read: they visited the place of burial, some for the sake of weeping, some of reading, some of praying: a pleasant and sweet odor issued from the tomb, where there were neither herbs nor flowers, but bare earth: Many are miraculously cured of disease, each day some who frequented the place were cured of various infirmities, continually perceiving that sweet odor. Among others, a certain woman gravely suffering in her kidneys from a very heavy burden lifted and carried, when she placed her shoulders and back against the tomb and commended herself to the blessed Mother, thought a flame of fire had seized the afflicted place, by which she felt herself entirely kindled within, but the pain was mitigated; nor did she depart until she found herself completely healed. The Sisters and Mothers were distressed that the body was not enclosed at least in a wooden coffin, and that it lay hidden under the ground, and they could not be at peace. They disclosed this to the Father Confessor, who, as a prudent and discreet man, gave them no reply. The Sisters insist on the exhumation of the body: When we again took up this matter with him, he asked what we wished to be done. We replied that we intended only to dig her up and place her in a wooden coffin, and to restore her to her place; assuring him that the body would emit no foul odor, since so sweet an odor was diffusing there: also recounting the health benefits bestowed on so many of our sick, who had only touched the tomb. Having heard and considered these things, the Father was astonished. Eighteen days having elapsed since her death, while we were pressing him as he was in the monastery, Having prayed, he said, I shall make up my mind, as the Divine clemency shall inspire me, but there is no doubt that she is putrid and corrupt; and if the Lord should suggest that what you ask be done, observe this: if in digging up the earth you sense a stench, do not touch or move her, but cover her again as before; if however there is no stench, place her in the coffin and bury her again in the earth.

[127] Having obtained permission we immediately had a sarcophagus made, and it was Saturday. In the evening, although the sky was overcast and a great rain was falling, The clarity of a dark sky is obtained for it, we determined to undertake the matter. All the Mothers and Sisters had gathered in the dormitory; four were at prayer, begging God to show whether it was his Divine will that what we contemplated should be carried out. But the rain was so copious and the winds so fierce that the heavens seemed to have burst open. All four of us on bended knees and with tears poured forth prayers, and the rain gradually began to abate; it was then perhaps an hour and a half after nightfall. And our Reverend Father Confessor was also intent on prayer, when, the rains and winds having ceased, tranquility returned. But it was still dark and murky, neither moon nor stars appearing. One of the four rising from prayer entered the cemetery, and kneeling down looked up to heaven, and from the depths of her heart said: Eternal Father, almighty God, all things are possible to you; I beseech you through the precious blood of your Son shed for the human race, grant us this grace, that by some sign we may know that you wish this body to be exhumed. And raising her arm toward heaven she made the sign of the Cross saying: I command you, in the name of God, to become clear and bright, if he favors our endeavors. Immediately the moon and stars showed themselves, and the sky became serene; above the very tomb stars appeared, and one of them extended its rays even to the tomb itself, which filled us with great wonder and joy. Hence understanding the will of God, we exhumed the body. Uncovering the face, we found it entirely battered and deformed, It is exhumed with the face battered, because a plank pressed against the body had crushed it, and also while digging, three sisters had slightly injured it with their hoes. After the venerable Mother had been dug up, so that she might be placed in the coffin and restored to the same place, we were compelled as if by a miracle to place her under the portico, where gradually both the face and the nose, which had been compressed, recovered their former shape on their own. The body exhaled a most sweet odor: and she was fair, beautiful, entirely fleshy as if she were alive, her nails free from all blackness. The Sisters, called at the customary time for Matins prayers, finding the sacred body there, were astonished, and touching and kissing it, wept from excessive devotion, astonished and as if beside themselves; as they drew in with their nostrils such great fragrance of odor. When the last signal for Matins prayers was given, the Sisters went to the church; some remained by Catherine's body, It is placed in the sarcophagus, placing it in the sarcophagus. A certain one who had seen how deformed she was when she was extracted and had fainted on account of the image presented and impressed upon her mind, and had scarcely come to herself, insisted that as soon as it was placed in the coffin, it be lowered again into the pit from which it had been dug out: It is carried to the church. but those who raised the coffin from the ground, driven by force, turned and made for the church; and before the Most Holy Sacrament, where all the Sisters were, they set it down. Then the face was clearly seen to produce a new expression of joy two or three times, while at the same time a most sweet odor spread from the body. It is probable that God wished to work such wonderful things in this his handmaid on account of the example she had left: for she was accustomed to go to the church and to prostrate herself entirely before it, as before the very Lord of heaven and earth, scarcely able to be satisfied with the reverence she displayed to it. When all the Sisters had seen this they began to cry out: meanwhile the odor had spread throughout the whole monastery and church, which also clung to the hands of those who touched her, and it could not be explained what it was.

CHAPTER II

[128] When the signal was given to begin Matins, all entered the choir, and recited them with such fervor of spirit that it is wonderful to tell. The odor that was perceived was not continuous, but intermitted for a space of time in which the Lord's Prayer might be said once or twice. Now it seemed to smell of musk, now of violets, now of cloves, now of spices as precious as could be found anywhere, yet it was uncertain what it was. The sacred body was sprinkled with blood everywhere, especially the head, throat, legs, feet, having been crushed by the plank: and although she was entirely fair, she began to change color and become ruddy, and from all parts to emit a sweat exceedingly fragrant. While she was ruddy as a glowing coal, she would become pale and exude a most precious liquid, She sweats a precious liquid, which sometimes appeared to be pure water, sometimes mixed of blood and water. Seeing and marveling at these things, we summoned our Father Confessor. When the news was spread through the city of Bologna, the Father Confessor came with Master Giovanni Marcanova, a most excellent physician, who contemplated and repeatedly touched the body. There also came, with the permission of the Legate of Bologna, the Vicar of the Bishop, many Religious, Knights, Physicians, and other distinguished men, such as could judge the marvelous things that were happening; and the Cardinal Legate sent one of his own to bring him the linen ^a with which the face of the Blessed was covered, soaked with that same liquid, which he also kept. All things brought near the sacred body were filled with a sweet odor. For seven days it is displayed for the people to see. The Legate was pleased that it should be viewed for a full seven days by the people of Bologna flocking there: which was shown through the small window where the Sisters receive Holy Communion. All saw it beautiful and ruddy, receiving various changes after a brief interval. The Vicar of the Bishop, a notable and prudent man, delivered an elegant discourse to us about our blessed Mother, and praised her state and ours with commendations. He brought forward many excellent and devout things, among them that he had seen more than three hundred sacred bodies, yet none more beautiful than this one; whence numbering her among the more blessed and distinguished inhabitants of the heavenly Paradise, he admonished us to hold this precious treasure in great esteem. It is placed in the monument. Afterwards the Bishop had a monument prepared in the form of an altar, and in it two sarcophagi, where she was also solemnly placed in the presence of Brother Battista of Modena, our Reverend Father Confessor, with his companion and other distinguished men, among whom were the aforesaid Dr. Giovanni Marcanova, a physician, Dr. Battista Mazoli, a leading nobleman, and Battista Mezavacca: who with hymns and canticles placed her in the monument, in the presence of all of us, which they closed with two keys, the Father Confessor retaining one, the other being handed over to us. On Good Friday, having obtained permission, we went to see her, and raising

the woolen tunic that they had had made for her, we found it entirely soaked with the aforesaid sweat, which as it dried breathed a most sweet odor. It flows with blood. When a certain Sister removed a small piece of the skin of the feet where the wooden plank had battered her, blood immediately flowed. That same night the eyes seemed so sunken that no trace of them remained; yet when she was placed in the monument she had them intact and so composed as if she were sleeping. Greatly saddened at this sight, we closed the sarcophagus and departed, keeping the keys with us. On Easter night we determined to visit her again; opening the sarcophagus we found one eye beautiful with the pupil slightly open: after a short space we saw the other also gradually open, and so in the morning of that same feast she was so beautiful that she seemed to emit rays from herself: she was ruddy like a rose, having both eyes with a most lovely gaze. She is seen beautiful and ruddy. On the following Monday she was seen by leading Preachers and citizens, who were scarcely able to keep their composure from astonishment, and departing they reported marvelous things about her. And about three months after her death, on one occasion and then again, a dish of blood flowed from her nostrils. Now she is in every respect intact, without any defect of her members, and it gives us poor ones great consolation to behold this sacred body, and to see that we are not entirely deprived of her holy presence.

CHAPTER III

[129] The sacred liquid is distributed among the people. Thus far the aforesaid nun: to which these few things can be added. First, at the exhortation of the same Cardinal Legate Angelo de Capranica, the nuns on the first day of inspecting the sacred body began to distribute that miraculous liquid which had gushed from this fount of healings: and although it had flowed copiously, it was nevertheless received with such eagerness by the devout people that the Sisters could scarcely preserve one ampule filled with the same: part of which is that which up to our own times is kept by the Mothers of this convent in a gilded reliquary, as a perpetual memorial of so memorable an event. A second thing must be added at this point, namely that after those seven days during which the sacred body was exposed for public veneration, the Lord Alexander Longari, A process is formed concerning these miracles, Vicar of the Diocese of Bologna for the Most Illustrious Cardinal Filippo Calandrino, Bishop then absent, came to the aforesaid monastery: who, having diligently inspected and verified by the very touch of his hands the truth of the incorrupt body, and having been fully informed about all that had happened concerning it — being himself, as he was well cultivated in letters and most skilled in the style of the Roman Curia — after a most exact examination, had every particular certified, so that the matter of such great moment might proceed more maturely and solidly. And this is the one who was the first to speak in praise of the Blessed Mother to the daughters, as piously as he did eloquently. The marvelous things that he discovered were spread through the city, and were celebrated with a new concourse of people: the fame of such great events, spread also through Italy, likewise stirred neighboring peoples, and they came in throngs during those seven days in which the body was offered for viewing, even those at a greater distance; so that the roads leading to the city of Bologna, for a stone's throw even to the very gates, were filled with an innumerable multitude of people; who, so that they might enter more conveniently and in order, and do nothing in confusion, the Legate dispatched a troop of soldiers, through whom the tranquility of those arriving might be ensured.

[130] In those times there was at Bologna an eleven-year-old girl, An eleven-year-old girl kept under strict guard, from the most illustrious Poggi family, Leonora by name, who, having heard much about the prodigies of the sacred body and the concourse of the entire city to the monastery for the purpose of seeing and honoring it, began to burn with an incredible desire to go there. But this was entirely impossible for one who, according to the custom of the nobility of that nation, was kept under such strict guard that she never at all left the house, except on Sundays and feast days for the purpose of hearing Mass, and then only to a nearby chapel: whence she was compelled to return immediately to her quarters, which she had in the most remote and uppermost part of her father's house, assigned for her use, the doors being locked moreover whenever her mother went either to her devotions or to visit relatives. She, chancing to be left alone there one day, while she puts her face to the window from which there was a view into the nearby courtyard, hears there some washer-women summoned to wash linen, exchanging conversation about the opportunity offered to them of going to the monastery of Corpus Domini, since the masters were and would be away from the house for some hours.

[131] With a desire to see the sacred body, Having heard this, the girl began to press with vehement entreaties to be taken along, so that she too might venerate the miraculous body and commend herself to it before it: to this one of the maidservants, a prudent woman, replied that it was by no means fitting for her to leave the house without her parents' knowledge, nor expedient for her to lend aid to a matter from which serious scandals were sure to follow if it became known to the mother, and present harm would befall her of being dismissed from the service of such a family. Moreover the descent from that place was entirely impossible; for she knew that all the doors leading to the stairs were locked: nor could portable ladders be had or brought from elsewhere tall enough to be of use in reaching such a height. Nevertheless, she replied: Help me and take me with you: for my heart tells me that the evils you predict will by no means occur, and we shall return home sooner than any of the parents arrive: the providence of God will attend those who leave the house for no evil purpose but a most excellent one, and will ensure that what we do is kept secret from all. What then, the servants say, may it turn out well; come, if you can: you have us ready for the escort.

[132] The girl needed no more urging: she ran to the beds, She lowers herself from on high unharmed, and knotting together as many coverlets as she could find, made herself a long rope from them, which she tied at one end to the bedstead nearest the window, lowered the other end through the same, and herself after it; with such speed that the astonished servants were amazed: with whom she then proceeded as quickly as she could to the monastery; where it was no small labor to penetrate through the crowd of people pressing against each other to the small window through which the sacred deposit was to be viewed. She did however penetrate to a certain point, when, gazing intently upon her, the Blessed one, as if she were alive, gave a sign with her hand for her to come closer, saying in a prodigious voice understood by those standing near: Leonora Poggi, come forward. Immediately way was made for the girl at this command by the astonished people, who waited with bated breath to see how the matter would turn out. But when she stood closer to the little window: Leonora, said the repeated voice, be prepared; for I wish you to become a Nun, and to be my dearest one, Catherine, though dead, speaks to her, and in due time to have care of this body of mine. Having heard this, the most happy young girl prostrated herself on her knees, and with a willing heart embracing the grace offered to her, promised that she would carry out whatever she had commanded. All who stood near heard the same, and clung to the miracle of the event in astonishment, and so great was that wonder that no one asked who she was or where she came from, or could report anything about the incident except in very confused terms: God providing that the secret should be kept which ought to be hidden, and could not be revealed until after some years.

[133] After these things the women returned hastily home with Leonora: but although they saw that they had happily arrived before the return of their mistress, they were no less anxious when they saw Leonora striving in vain to ascend by the way she had descended. While they hesitated, and miraculously restores her to her room, and could not think of anything suitable, the girl, moved by an interior impulse of the Holy Spirit, threw herself on her knees beneath the very window, and begged help from the blessed Mother, to whom she had now willingly and eagerly consecrated herself: and behold, she suddenly found herself in her room, herself as ignorant as her companions by what means she had been conveyed there. Then she pulled back the coverlets, made the beds as they had been before, and again kneeling in prolonged prayer gave thanks to God, and once more offered herself as a servant to Catherine. Finally, thanking from the window those women by whom she had been escorted, she implored them to keep the whole matter secret until the time should come for it to be revealed: which they indeed faithfully did; praising meanwhile the divine goodness, by whose beneficence they had been made conscious witnesses and spectators of such great prodigies.

[134] Eight years after these events, the parents, She is to become a Nun eight years later, unaware of that vow by which Leonora had bound herself to God, betrothed their daughter to a citizen of the same nobility as themselves. When she learned of this, she refused to her mother and brothers to consent to those arrangements, since she wished no spouse other than Christ, being already long since bound by vow to him, and also to Blessed Catherine, to embrace the monastic life under the Rule of St. Clare in her monastery: then she disclosed the entire course of events: the servants when questioned confirmed the same, and others also confirmed it who remembered having been present in the church at the time: and the relatives, not daring to resist the divine will declared by such manifest prodigies, commended the exultant and joyful Leonora to the Mothers of the monastery, and guardian of her body. who, retaining in the Order also the baptismal name by which she had been addressed by the Blessed, happily persevered in her purpose, and after some years was elected custodian of the blessed Body, just as had been predicted to her; and having lived piously and holily in that sacred community for ^b many years, she passed from this life to a happier one in the year one thousand five hundred and twenty-nine.

^a In Italian, che pigliasse la bauara dal volto, that she might take the bavara from the face, The rite of veiling the face of those being buried, or from the face: from which manner of speaking I conjecture that in Italy (where it is the custom to bury the bodies of Religious men and women in the earth without a sarcophagus, the outer garments having first been removed except for the inner linen, with which, as when they were alive, it is the custom of the same region to clothe the bodies brought to burial, of whatever age, sex, or condition the deceased may be) — I conjecture, I say, that the bavara flowing from the chin down toward the breast on deceased nuns, when the earth is to be cast upon them, is drawn up over the face: just as we have seen the amice of the head, as they call it, on deceased priests, drawn back from the neck and folded over the face: in place of which, for laypersons or seculars, a sudarium is cast over the face: for the feeling of humanity shrinks from covering the bare face, even of the dead, with heaped-up earth.

^b That is, from the year 1471 for about fifty-five years: and that she reached the seventy-fourth year of her life you may gather from the fact that she entered the monastery after completing her nineteenth year of age, as is clear from the foregoing.

CHAPTER XIV.

The body of Blessed Catherine is taken from the sepulchre and seated in a tabernacle; it is visited by the Queens of Naples: it is transferred to a new chapel.

CHAPTER IV.

[135] Now, Blessed Catherine having been buried, as we said above, so great was the reverence for her among all, For two years the nuns remain without an Abbess:

that, what has perhaps never happened elsewhere, we find to have been done in this monastery; where, no differently than if the Blessed were still living, the Sisters remained for two entire years without an Abbess, and did not even think about electing a new one; but all observed with the greatest care everything she had ordained, as if she were present and directing, commanding with her own mouth what was to be done by each. But when two years had passed, and the Provincial Minister of the Observant Fathers had come for the customary visitation of that house, he found all things so quiet and well ordered that in no respect did the election of a new Abbess seem necessary. Nevertheless, for good reasons it was decreed, lest anything should be done contrary to the common Rule of the Order, that the Religious should proceed to an election: among whom, since no one dared to succeed Blessed Catherine immediately, it was necessary for the Provincial to summon a suitable one from the Ferrarese monastery and appoint her Abbess of the Bolognese house. But setting these things aside, let us continue the discourse about the blessed body that we had begun.

[136] The body contracting blackness in the tomb, That body had now lain for an entire year in the tomb we described above: which, having been hastily constructed with makeshift work, and the lime with which the bricks were cemented not having been sufficiently dried, that sacred deposit, otherwise intact and incorrupt, began to contract a certain blackness from the damp and enclosed air in those parts which, being uncovered, were more exposed to the injuries of the surrounding atmosphere. The matter was therefore brought into deliberation, and it was concluded absolutely that the Blessed should be transferred to another part of the house, more dry and salubrious: lest the negligence of those who possessed her should make them worthy of God allowing such a treasure to perish. Thus the venerable pledge, just as it was extended upon a table, was placed on short ladders which were to have both the form and the use of a bier; and it was carried into that very cell or room, It is transferred to a drier place, adjacent to the church, which the Saint had inhabited when she was alive: whence they would then carry it to the choir whenever it was necessary to grant the spectacle of it to pilgrims devoutly flocking there, through the small window destined for receiving Holy Communion. This manner of keeping and displaying the blessed body continued for some years, troublesome indeed on two counts: since it was a labor of the greatest sort, not to be undertaken except by four Sisters simultaneously, to carry and bring back the Blessed so many times, not without the danger of a serious fall on the stairs, poorly suited to such a transfer: and the body extended in the choir before the small window occupied a great deal of space necessary for properly performing the ceremonies of the Ecclesiastical Office.

[137] For these reasons, certain of the Religious conceived the idea that it would be more convenient if a wooden tabernacle were made in the form of a chair, placed upon four wheels movable in every direction; within which the Blessed might be arranged in a seated position: A tabernacle is fashioned for it: the persuasion being that this could easily be done, since the flexibility of all the joints remained constant, just as it is customary in those recently deceased: and such a tabernacle could, without great inconvenience and with no impediment, be moved to the small window. Moreover, they wished it to be so constructed that it could be opened on every side, and the Blessed thus sitting could be viewed from all around, and when the Sisters were about to come to the sacred table, could be moved to another side. This plan pleased the Mother Abbess and all the other Sisters wonderfully, as it was proposed, and it was easy to obtain permission to carry it out from the Fathers ^A, the Franciscan Observants. Therefore, when the tabernacle had been fashioned in this manner, one of the four Sisters to whom the care of the sacred pledge had been entrusted — Magdalena, I mean, called Rosa elsewhere — prostrated herself on her knees before the Blessed to consult the divine will about the matter, and addressed her with singular fervor of spirit in these words: Most holy and dearest Mother, if the divine will has so decreed that you should henceforth sit, for the honor of him who works and is hoped to continue working such great wonders through you, for the increase and promotion among the people who flock with such frequency and such piety to the spectacle of the incorrupt body; come, make it known to us by allowing yourself to be placed fittingly and decorously upon this seat.

[138] And whether it wishes to sit in it, Having said this, the four nuns took the Body, and when they wished to recline it upon the seat, they suddenly found it hard and rigid as a stone, and not bendable by any effort. What were they to do, astonished at this novelty; and now also sad with the belated regret of the expense incurred on the tabernacle, which could not be used? The Mother Abbess took counsel on the spot — counsel founded not upon sand but upon the great trust which the Holy Spirit inspired: and prostrating herself on her knees she spoke thus: Mother and Sister Catherine, by the authority of this Office which I currently exercise, though unworthy, and by the authority of that holy Obedience of which you were so deeply enamored while you lived, and of which you left such distinguished examples in word and deed to us, your daughters and disciples; I command and order that you allow yourself to be placed upon this seat, which these Sisters have had prepared for this purpose. Scarcely had she spoken when Sister Illuminata Bembi, The Abbess commands in virtue of obedience, the most devout companion of Blessed Catherine, at that time presiding over the whole monastery, when that body, as if gradually returning to its senses, settled down of its own accord and established itself upon the seat, so gracefully and beautifully, erect without inclining to either side, so firmly also and steadily, that it seemed to all to be that of a living person.

CHAPTER V

[139] Hence joy mixed with wonder filled the hearts of all, and those good Virgins could not be satisfied with praising God, who by this new prodigy was glorifying his Saint. And from that time she remains thus, standing by herself, sustained by no bonds, preserving the full appearance of gravity and majesty. And by this arrangement the labor of the Sisters in transferring the body hither and thither with such great effort was diminished, since henceforth a single Sister could suffice; a vote was taken, and Sister Leonora Poggi was elected to this office, which had been promised to her by Catherine so many years before ^a. Since moreover those whom the fame of the incorrupt body had drawn to Bologna for the spectacle, Many notables come to the spectacle, the esteem of her virtues to veneration, and the celebrity of her miracles to full invocation with trust, were infinite, their number could not be determined, nor account taken of their rank, however much it exceeded the common mass of people. Nevertheless the memory of two Royal persons who wished to attest their piety here could not be obscured either by the multitude of others or abolished by the negligence of writers: since they were joined to each other by so close a bond of kinship as exists between mother-in-law and daughter-in-law, I did not wish to separate them in my treatment, although in other respects the interval of nine years between their arrivals at Bologna was sufficiently long.

[140] The Queen of Naples. We recalled above, when treating of the exhumation of Blessed Catherine, that we wrote how the Cardinal Legate Capranica, among other things, wished to see the little book on the seven weapons composed by the Blessed. When he had a copy of it made, he made it available to the Most Serene Isabella, wife of Ferdinand of Aragon, King of Naples. She read with singular pleasure the excellent little work, and having admired the sublime virtue that is taught in it, she greatly augmented the opinion that the fame of the miracles, flying through Italy, had impressed upon her mind. When therefore she was experiencing times most harsh for her kingdom, which the French were assailing with hostile intent and arms, pressing and harassing it for six entire years ^b, having recourse to the intercession of Blessed Catherine, she commended her kingdom, husband, children, and her whole house to her with ardent and frequent prayer. It pleased the Divine goodness to hear the prayers of the most religious Queen, to increase the honor of his handmaid: and he willed that in that year which was the last of those tumults and of the danger brought almost to the final extremity of the kingdom itself ^c, The kingdom restored to her through her merits, the turbulence should be calmed with prodigious success: and so, when matters had been settled beyond all expectation, Isabella, bound by her vow, hastened to Bologna to see the handmaid of God and to testify in person that it was to her merits alone that she owed the mercy shown to herself and her family by the most merciful God.

[141] The year of human salvation one thousand four hundred and sixty-five ^d was passing when she arrived at Bologna, and having entered the monastery, she placed the royal crown on her head and went straight to her patroness, and prostrating herself at her feet, she offered votive gifts of gold and silver, and among them the aforesaid crown removed from her head, She testifies, offering her royal crown, which she reverently placed upon the sacred head: I know, she said, and I shall know as long as I live, Catherine, most blessed Virgin, that by your gift I possess the kingdom restored to my most serene husband and to me and our children: I render due thanks for this gift to her to whom, after God, I owe the first debt in this matter. But since we are powerful only over a perishable and earthly kingdom, while you possess the heavenly kingdom that shall never be taken away, this crown befits your head rather than mine, the most unworthy of your handmaids, which I ask you to accept as a devoted offering, and have in perpetuity: and take me under your patronage. Then removing from her finger a ring set with a most precious diamond, and a ring, she inserted it on the fingers of the Blessed, adding: Behold the true and faithful spouse of Christ Jesus, to whom by this title a nuptial ring is fitting. This she said, and when the sacred ceremonies were finished, having left a distinguished token of royal munificence as an alms to the monastery, she returned to her kingdom, and there within a few months ended her life most devoutly.

[142] Her daughter-in-law, in the seventy-fourth year of the same century, had this occasion also to see the sacred body ^e. The marriage had been celebrated between Alphonsus, Duke of Calabria, Her daughter-in-law, on the way to her bridegroom, firstborn of King Ferdinand and the aforesaid Isabella, and Hippolyta, daughter of Francesco Sforza, Duke of Milan. When she was proceeding to her bridegroom at Naples, and passing through Bologna she was magnificently received by Giovanni Bentivoglio and Ginevra Sforza, her relatives, she remembered what her mother-in-law had done in the same city, and so insistently asked to be taken to the monastery of Corpus Christi, as if all Bologna, then especially adorned and embellished for her sake, had nothing else that could offer her anything pleasing or delightful. Having entered, she immediately prostrated herself on her knees before the Blessed, She offers her Ducal crown to the Blessed, and very devoutly poured forth a lengthy prayer: then rising to her feet, she received from one of her attendants a Ducal crown of great splendor and value, and with her own hands reverently placed it upon the virginal head, saying: To you, O glorious spouse of the Lord of all, to whom I most certainly believe a crown of glory has been given in heaven, this crown of mine also befits: it suffices for me if I may be called your handmaid, however unworthy: but that I may be made worthy, I most ardently desire to be obtained by your prayers: by your prayers, I say, which I know are most efficacious with him who wished to make you glorious and admirable in this world. Having said these and other things, she moved all those present to tears of tender devotion, and happily continued her journey. To this double coronation, however, the crown owes its origin which was afterward fabricated and permanently remains upon Catherine's head.

CHAPTER VI

[143] In the tabernacle described above, the venerable Body remained for some years; Appearing once to Leonora, the guardian of the body, and although it occupied a notable part of the choir not without some inconvenience to the Sisters, no one ever considered this burdensome: but they counted it a great consolation to have always before their eyes that worthy tabernacle of the Holy Spirit for so many years. But the Blessed, wishing to put an end also to this inconvenience, appeared one night to the Leonora mentioned above, while she was praying before her body, and ordered her to go at dawn to the Abbess and tell her that she wished the room adjoining the sacristy where the vestments are kept to be fitted up in the form of a chapel; this room was contiguous to the right side of the church toward the main altar, where the Venerable Eucharist was kept: this room at that time served the Lay Sisters living outside the enclosure, and had been filled by them with certain round logs. There she commanded that, the wall being pierced, a window should be opened, to be fortified with iron gratings, and opposite it her body should be placed, on a high throne visible to all: and at the same time adding other particular details, she displayed the plan of the chapel she commanded. When day dawned, Leonora, suspecting that what she had seen and heard she remembered had been a dream or an illusion of the devil, although she felt herself filled with ineffable joy, nevertheless restrained herself: thinking it better to say no word about the matter than, if God wished it entirely accomplished, he could easily make his will known by a new and surer sign.

[144] A second time, Again therefore the following night she appeared, repeating the commands and accusing Leonora of disobedience, and plainly declared that this was her will and God's; who, since he wished to preserve this incorrupt body for his honor and for the greatest benefit of that monastery, did not want her beloved daughters to labor so much over it as they had done hitherto: and again she displayed the form of the chapel to be built, with that vault and the panels such as are now seen, in the form of a tabernacle, with a surrounding colonnade and a footstool raised higher, upon which a seat should be placed two steps up from it. Then she renewed the command concerning the window, adding that its key should be kept with the Abbess who then was and hereafter should be. Leonora wavered in her mind, uncertain, for some time: but finally she decided also on this occasion that she should remain silent, lest the devil, perhaps deluding her simplicity, should gain the victory. Wherefore a third night also a similar apparition was needed, in which the Blessed, looking at her with a sterner expression; And a third time the Blessed, How long, she said, will you remain obstinate in your incredulity, Leonora? Do immediately what I have indicated as my will and the divine will in the past nights. She did not think she should delay any longer in carrying out the commands now repeated a third time: but going to the Mother, she disclosed to her the whole vision in order.

[145] The Abbess was unacquainted with that little room: and so she hastened to ^f the wheel: she called the Lay Sisters: she asked whether there was any room of such a situation and location near the church. They replied that there was exactly such a one, and that round logs, which some benefactor had donated to the Convent, had recently been placed in it. When the Abbess and Leonora heard about the round logs, She orders a chapel to be prepared in which it may be placed, having no doubt about the truth of the revelation that had been made, they disclosed the whole matter to the other Sisters of the monastery, and consulted the Superiors about what should be done: having obtained their approval beforehand, the chapel was immediately adorned as the Blessed had prescribed, and to it in a processional pomp (which the Nuns together with their Confessor conducted within the monastery, singing psalms and hymns) the blessed body was carried with great reverence, devotion, and joy of all. When however it was being borne through the choir, passing through the place where the Most Holy Sacrament is kept, the old miracle was renewed in it: whereby, with all watching, it showed profound reverence to the Venerable Eucharist by bowing the head. After which the body of the Blessed was placed in the spot she had designated, with the very seat upon which she had been accustomed to sit while living. And so it was left for more than a hundred years; until the chair, crumbling with age and by no means sharing the privilege of the incorrupt body, in the year one thousand five hundred and eighty-four was forced to give way to a new one, elegantly carved and gilded: which is seen in our present days.

[146] Cristoforo Mansueti writes that the above-narrated translation was made at the urging of the Bolognese, including also the Cardinal, before the Apostolic Legate and the Bishop; Description of this: and he proceeds to describe this chapel in this manner. The chapel is united to the monastery, so that the Nuns can pass from it to here; yet they cannot be seen by those who are outside in the church when they open the window from within onto the iron gratings. In this way the sacred body is displayed; which after so many years and having been so often carried here and there and exhibited, endures and is seen incorrupt, intact, with its eyes perfect as if it were living; and it sits as if upon a pontifical seat, in a marvelous manner, displaying great majesty, and fills all spectators with wonder and draws them to venerate it. The adornment of the body, It is clothed in a splendid and precious garment of silk, almost in the form of a Dalmatic or Damascene tunicle: at times it is also covered with a mantle ^g over the same, likewise of silk. The Cardinal Calandrino ^h first ordered this to be done, and after him also other Cardinals and Princes, who bestowed such a garment upon her: and most recently, Charles Cardinal Borromeo ^i of holy and blessed memory, titular of St. Praxedes, perpetual administrator of the Church of Milan, a holy man and most devoted to Blessed Catherine, gave her a similar garment as a gift.

[147] On the wall of the aforesaid chapel these words written by Cardinal ^k Capranica are read: This body which you see incorrupt The inscription affixed. is that of Blessed Catherine of Bologna, who first with a few others undertook to rebuild the monastery, which she governed and directed for many years with wonderful holiness: when she died, she was buried in the earth: her body was found on the nineteenth day after her funeral, intact as you now see it, and fragrant with the sweetest odor, amid a great concourse of people and the wonder of the whole city. Many signs also attesting her holiness followed. In the Year of the Lord 1463, the Ninth of March. Nail clippings. For the full seventy and more years the nails of the hands and feet of the Blessed have been trimmed, which many have worn around their necks out of devotion, as a most efficacious medicine for various diseases: but for some years now they are no longer cut, the extremities of the body having dried out and hardened: the rest of the body, however, which is covered, endures in the same state as it once was, and is by a miracle soft and pliable. Thus Cristoforo: he adds, moreover, In the same place where the body of Blessed Catherine is viewed, Joanna Lambertini the above-named devout handmaid of Christ, Joanna Lambertini ^l, the first Vicaress of the same convent, is buried; who is called Blessed by Francesco Gonzaga, formerly General of the Friars Minor of the Observance, now Bishop of Mantua, in his history of his Order. Of her it is certainly known that after she had been buried for several years in the common cemetery, and the earth was once by chance being dug up, a most sweet odor burst forth from it: wherefore she was removed from there and placed under the main altar of the church: and after some years was moved and placed near the body of Blessed Catherine. Paula of Bologna, placed there likewise. To these two bodies a third is added, that of Paula ^m, likewise of Bologna, from the ancient family of the Mezavacchi, through whose merits and prayers Angelo Capranica, the Roman Cardinal and Legate of Bologna, was miraculously and completely cured of a certain blemish and disfiguring tumor which had greatly marred his face and had been judged an incurable disease. The same Cardinal gladly acknowledged this benefit to her.

[148] Blessed Catherine approves her translation, Now I return to Leonora, who, after the sacred body had been placed on its seat, when one day she was adorning it with great devotion and reverence, remembering how slow she had been in carrying out its commands, bent her knees before the blessed Mother, humbly begging that she would pardon her this fault: after which prayer, while she still lingered for some time in the place, considering whether something might perhaps be lacking which could be added as an ornament; she saw the Blessed direct happy and joyful eyes upon her lovingly, and crossing her arms before her breast, incline her head; as if giving thanks for the service rendered to her. Since this motion of the head and hands was observed by the watchful Leonora in full daylight, she could not suspect that it had been a phantastic illusion: but accepting the matter as a singular favor, as indeed it was, she thanked the Blessed for having deigned to approve her ministry, and once again asked that her obedience, slower than was fitting, be pardoned.

^A Thus the Italians call the Friars Minor of the Observance from their use of wooden clogs, or sandals supporting the bare foot (the common people call them Zoccoli) Franciscan Zoccolanti and Scarpanti. The Conventuals however are called Scarpanti from their use of the shoe, which in Italian is Scarpa.

^a If these things were done in the year 1471, Leonora was still a Novice: yet it is not repugnant to reason that this care was entrusted to her, since it was known that she had been divinely destined for this office: especially since such laborious and humble duties are usually imposed on Novices and junior members. Illuminata moreover was in the last year of her triennium in the office of Abbess, given that after the two years of interregnum and the triennium of the Abbess sought from the Ferrarese monastery, she herself held the second place after Blessed Catherine: but if these things were done later, it would follow that this action should be deferred by another triennium or quadrennium, so that Illuminata as Abbess could preside over it: Sister Illuminata as Abbess. it is however difficult to believe that for a full ten or twelve years no remedy was sought by the nuns for so troublesome a carrying of the sacred body from the chamber to the choir: unless we say that this was very rarely needed. That the favor was granted to very few only.

^b Thus authors commonly reckon, taking the beginning of the disturbances from the death of King Alphonsus, who died in the year 1458, Disturbances over the Kingdom of Naples. when Calixtus III rose up against Ferdinand, who had been declared heir by his father and by Eugene IV after the defect of birth had been removed, claiming that the kingdom had devolved to the Apostolic See: and placing the end of the same disturbances either in the year 1463, when, at the death of the Prince of Taranto, Ferdinand, having gained possession of his treasures, suddenly from a poor man became rich, by which death all hope of recovering the kingdom was taken from John of Anjou: or the following year, when at last John himself, who had entered the Neapolitan kingdom victoriously with a fleet in 1459, departed from the island of Sicily.

^c For unless the death of the Prince of Taranto had intervened: After John of Anjou had been sent across to Bruttium, The marriage of Hippolyta of Milan and Alphonsus of Naples. says Pontanus in book 6, a war far more hostile and calamitous than the former seemed about to be renewed, but the Prince of Taranto died on September 15. Moreover, after the victory won at Troia the preceding year, with cities and towns everywhere surrendering

and the Prince of Taranto surrendering himself to Ferdinand's authority, there was nothing, except the fear of his treachery and his secret machinations, that could have compelled the Queen to implore the aid of Blessed Catherine in the month of June or July, for it is not credible that the little book of the Blessed reached her before then.

^d After, that is, Ferdinand had gloriously returned to Naples with his family in the preceding year 1464, having driven out enemies from all sides.

^e If Hippolyta came to Bologna in the year 1474, about which I do not argue: for just as I have nothing from which to affirm it (since Grassetti, Whether she came to Bologna before the former? who asserts this, cites no documents marking that year) so neither do I have anything by which to deny that it was so: if, I say, Hippolyta was then at Bologna; she came not as a bride, but as one already long married: for, as is known from Letter 85 of Papiensis in Bzovius and Spondanus, in the year 1465, on the 15th of February, Paul II gave a full Consistory to the ambassadors of Ferdinand, who asserted that they had instructions from him which it was fitting should be heard by the Pontiff and the Fathers assembled together. Coming to the assembly, before reporting on Turkish affairs, they prefaced with a long oration the marriage, which had been concluded eight years before between Alphonsus the royal firstborn and Hippolyta, daughter of Francesco Duke of Milan; they said the time was now at hand for the bride to be delivered to her husband, and therefore Frederick, the second-born, would go to Milan a few days hence with a retinue of nobles for the ceremony of the transfer. That he did go, and indeed this year, is confirmed by Platina, who, having related the death of Aloysius of Padua in that year, adds: About the same time Frederick, an outstanding youth, the son of Ferdinand, going to Milan to bring the wife of his brother, his brother's bride, into the kingdom, came to Rome... and was very graciously received by Paul and given a Rose. And that he not only went but also brought the bride home in this very year, Platina narrates after having recounted the captivity of Picenninus (who was himself also a son-in-law of Francesco Sforza), adding: The daughter of the Duke of Milan, on her way to Naples to her husband, had halted on the road, upon learning of this (for she was at Siena): to prove that her father bore no guilt in Ferdinand's conspiracy to kill Giacomo Picennino. It is certain that Picenninus was captured and killed in the year 1465; certain also that Francesco Sforza himself died the following year: during whose lifetime all these things were being done.

^f What a wheel is in monasteries. It is near the door of monasteries in which enclosure is observed, a revolving device in the wall, made of two boards crossed between a wooden disk above and below, through which anything of not too great size can easily be transmitted, but sight cannot: they call it a wheel from the motion by which it is turned, although it has rather the form of an upright vessel, open on one side.

^g We saw it clad in a mantle, and thus all images depict it, nor do I think it is ever left without a mantle at the present time.

^h The same of whom mention was made above at section 74, who received Catherine coming to Bologna as Bishop, died near Viterbo in 1476.

^i Cristoforo wrote in the year 1595; St. Charles however departed from the living in 1584, sent by his uncle Pius IV as Legate to the Anconitans, Picenes, and Bolognese around the year 1562, as the author Giussano records in his Life, book 1, chapter 5; and what is narrated here we believe pertains to the times of the legation; and therefore was done before the end of the year 1565, when upon the death of Pius the Legate's office ceased.

^k Author of the Epitaph of Blessed Catherine. This Cardinal did indeed extend his life until the year 1478, dying at Rome: because however already at the time Catherine died he held the Legation of Bologna, which Papiensis writes he held for only 8 years, and he spent his later years in administering his bishoprics of Rieti and then Palestrina: I strongly doubt whether this inscription is his: especially if it was first placed when this chapel was fitted up; which however these words seem to indicate, as you now see (for in the sepulchre, being enclosed, it was not seen: nor can these words be conveniently understood of the intermediate time); moreover, five years during which she governed the monastery and a few months would not seem to be called many by one who was writing about a matter done in his own time.

^l Antonius Pauli Masini in his Bologna perlustrata mentions her at April 12 and gives her the title of Blessed: which Arturus also does in his Martyrology and Gynaeceum.

^m He likewise mentions her with the same title at October 3.

CHAPTER XV.

Blessed Catherine restores health to a certain Nun by miracle: other similar graces.

[149] It remains for us to narrate the benefits of divine power conferred upon people Francisca Mondini, gravely ill unto death, through the merits of Catherine: which in those early beginnings were exceedingly numerous; but partly on account of their very multitude were not at all observed, partly because the Sisters were attending to other things, or because those to whom they happened kept silent, they were never committed to writing — as is made credible by those many things barely touched upon with the briefest headings that are related in the earlier Life: setting these aside, we shall narrate here one pertaining to the same period. Sister Francisca Mondini, one of the first six whom Catherine admitted into the new Bolognese monastery, twenty years after the death of the Blessed fell into a most grave illness; which kept her confined to bed for nearly an entire year, augmented frequently by acute fevers and very many grievous afflictions of the stomach and chest, cough, catarrh, vomiting, obstructions, loss of appetite, and such inability to retain any nourishment that the Physician, skilled in his art among the few, finally despairing of her life, wished her to receive the last Sacraments, as one certainly about to die. The Mother and other Sisters exhorted her to seek help from Catherine; who so often brought it not only to her own daughters but also to strangers in such a crisis. But she, as she was broken by the troubles of her illnesses and sated with so calamitous a life, would say: Let me go, dearest Sisters, let me go to my Spouse.

[150] On the following night, therefore, Catherine appeared to another Sister, one very devout and spiritual; She refuses to seek health from Blessed Catherine, and showing manifest signs of displeasure, she ordered her to announce to Francisca that she should repair the fault committed the day before; for it was the divine will that she should recover the health sought from her. She did what she was ordered: but since, out of a sense of humility, she did not add that this was divinely commanded, she persuaded the sick woman of none of the things that had been ordered; who had no desire for life remaining, nor perhaps great confidence in the merits of the Blessed. The next night, having given the same command to the aforesaid Sister, the Blessed also appeared to the sick woman herself, saying that she absolutely wished to have her for herself and to heal her completely. When they first saw each other again, as they were very familiar with each other, each told the other her vision: and the sick woman indeed, in the manner of people who interpret what others say according to their own feelings, had understood Catherine's words commanding her to come to her as referring to death, and to perfect health in a better life: Rejoice, she said, dearest Sister, today we have received a festive message as never before; and she removes the Relics from herself: our Mother Catherine calls us to herself. She calls, not away, the other replies, and wishes to restore health to you: see to it that, setting aside your stubbornness, you invoke her: for you seem to me to be doing her an injury, by not allowing one who wishes to heal you to do so. Persuaded by these words, the sick Sister promised to comply; and she asked for Relics to place around her neck: but since neither faith nor devotion burned warmly in her, not only did she obtain no grace, but also, when it seemed to her that she was doing worse, she returned the sacred relics to the one from whom she had received them: declaring that such trifles would henceforth be of no concern to her; and somewhat annoyed with that very Sister, who, constant in her purpose, was trying to persuade her to the contrary.

[151] Two days thus passed, when an immense desire began to grow in the sick woman to see the Blessed, and on that same day the Blessed appeared to her several times, now with a cheerful and serene face, now sad and showing anger; sometimes answering nothing to questions, sometimes admonishing her to do penance for her sins and not remain obstinate in her infidelity: since these things happened frequently, the sick woman was finally moved from her former opinion, recognized the dangerous state of her incredulity, and led by a vivid knowledge of her offenses to their serious detestation, she turned to the Blessed, and therefore reproved through a vision, and, O my most kindly Mother, she said, grieving and groaning, I see and confess that I have erred: but if I come to my senses reformed, do you think God will forgive me? At this confession the face of the Blessed seemed to become entirely serene, and she seemed to say: He will forgive, Daughter; he will forgive: for no sin is so great that the penance of an amended life cannot wash it away. And soon, while the vision still continued, she commanded her to kneel and confess her fault for this and other defects according to the customary formula; and when she had done so with all due contrition of soul, the same Blessed was seen to use the cord with which she was girded as a scourge, and chastised, and with it to chastise the penitent; who, although she seemed to feel a sharp torment from the inflicted blows, nevertheless abounded with inner joy, considering that by this punishment her offense was being expiated.

[152] After this, returning to her accustomed gentleness, the Blessed seemed to have led her to a pleasant and spacious plain, planted with most beautifully arranged trees; in whose branches very many little birds sweetened the air and the ears with the most delightful unceasing song: whence, as the sick woman believed she was drawing incredible pleasure, she also believed the Blessed added this: Listen, Daughter, it is not good to remain idle in bed as you do: but rather to go to the choir to sing praises to God, and always to be engaged in the movement of holy activity, as these little birds do. And with these words the entire vision disappeared at once: the sick woman however, on awakening, felt those pains in her body as if she had truly been punished, beaten with twisted cords; that these were by no means imaginary was demonstrated by the remaining bruises at the site of the blows, with great wonder both of herself and of the others who learned what had happened. These things occurred on the night of Tuesday, before the Vigil of the Epiphany of the Lord ^a, in the year one thousand four hundred and eighty-five. Having conceived a vow for health, From that time there remained in the sick woman the compunction of a truly contrite heart, with a great desire to recover health through the merits of Catherine, so as to make satisfaction to God for her stubbornness, and for another defect of which the Blessed had admonished her. This desire and the resolution to do penance inflamed her more vehemently on the eighth day, and kept her anxious and wakeful the whole night, as she most earnestly implored the Blessed to obtain this grace for her from God. Whence, being exceedingly fatigued, she fell asleep toward dawn, and again beheld the Blessed Mother, who promised that she would be healed within two days.

[153] On awakening she resolved to prepare herself for receiving the heavenly grace through the Sacraments of Penance and the Eucharist; She is fortified with the Sacraments, and said: If, after receiving the body of Christ, most holy Mother, I shall feel myself so strengthened that I can leave the infirmary, I promise thenceforth to walk in newness of life, and to persevere therein with great fervor through the help of God and yourself. Having made this vow, she summoned the Confessor, and reconciled to God through him, she received the most holy Sacrament, in such a state that the Sisters continually believed she was about to expire. But as soon as she received Holy Communion, she suddenly

seemed to herself to be deprived of the use of all external senses, and to be left like an immovable trunk: meanwhile she felt the blood being rolled from head to foot and back again, and the brain turning within her head: and she remained in that perturbation of all the humors for some space of time: and suddenly healed, when it was finished, she found herself perfectly well: she nevertheless concealed as best she could the grace received, waiting for the Sunday designated to her by the Blessed: which when it had dawned, she felt her strength so restored to her, as if she had never suffered from any disease. Therefore she summoned the Abbess and asked that a Chapter of the Sisters be called, to announce the great works of God and the Blessed Mother: before whom, having related the series of events in order, she asked them to go with her before the Venerable Sacrament, to join together in giving thanks to God.

[154] All marveled who the day before had seen her in agony: they went to the choir, thence to the chapel of the Blessed, and she led the way before all with great joy, with an open brow, glowing cheeks, a cheerful face, she herself who had recently seemed to all the very image of death breathing its last, pale and bloodless. She establishes a new life with renewed fervor. And since the works of God are perfect, this health remained hers unshaken for very many years, so that she was able with the same fervor as the rest to pursue all the works of piety, penance, and obedience which are prescribed by practice and the Rule: and on that very morning she began, and gave the start to a more fervent life through two hundred genuflections before the Crucifix, which was a customary exercise of devotion in the Convent at those times, certainly laborious: and she performed them with such readiness as no other, however young, could match. Then, having recited the greater Office for the Sunday, she added the Office of the Cross, the seven penitential Psalms, and other prayers then customary there, always kneeling. Finally she asked for and obtained permission to clean all the dishes and other utensils of the Convent for the entire month: and she did this with such ease and display of robust strength that the physician declared that without a very great and most evident miracle such a sudden change could not have occurred.

CHAPTER XII

[155] This was what seemed to need adding to the miracles narrated by Flaminio; Blessed Catherine prays for the monastery, what follows all occurred around the year 1500, and has been taken from the ancient writings of those Nuns who were then alive when these things happened. Sister Prudentia Paltroni, conspicuous among all for her virtue of Regular observance, and most devoted to Blessed Catherine, was honored by her with many favors and apparitions, from which many benefits accrued to the whole monastery: among these, one expressly recorded in writing is found, in which she pointedly said these words to her: Know, daughter, that I always stand before the Divine Majesty, and intercede with it for this monastery, that the observance of the Rule of St. Clare may everywhere remain inviolate in it. A certain Novice, placed at the top of very high stairs, She sustains one falling, felt herself impelled downward by a certain very violent force, with manifest danger to her life: in which peril, having commended herself to God and Blessed Catherine, a certain nun sustained her, and immediately disappeared; leaving her no doubt that the author of the impulsion had been a demon, and of her salvation, Catherine.

[156] Another Novice, lifting a weight greater than her strength could bear, incurred a grave injury, Likewise to another, to whom she restored health, which, fearing it would be an obstacle to her Profession, she kept hidden: whence it happened that the neglected ailment contracted her whole body in a pitiable manner and generated the most intense pains. And so she commended herself to the Most Blessed Mother of God, and the following night the Mother of God appeared to her, together with Blessed Catherine, to whom she commended the sick woman as one soon to be her own; and soon feeling her whole body with her blessed hands, she ordered Catherine to do the same: when they had disappeared, the girl on waking saw herself perfectly healed. The same girl, standing at the top of certain very high stairs and supporting a vessel full of ashes on her head, was slipping headlong when her foot failed, with certain death awaiting her: nor could her encumbered hands prevent the fall: but remembering the former benefit she ran in her mind to the same helper, and having piously invoked her, she found herself suddenly at the foot of the stairs, not only safe and unharmed, but also with that very vessel on her head which she had been carrying, without any spilling of the ashes.

[157] There was one of the Sisters who, whenever she approached the sacred table, was pressed by a marvelous pain of the heart; She cures another's frequent fainting, so that for a not inconsiderable space of time she lay deprived of the use of her senses; and her companions sometimes not only felt an unusual palpitation, but also heard such a noise of the agitated breast, as if her heart seemed to be wrenched from its place. And the ailment was without remedy, and for that reason had all the more worried: until one day, rising from Holy Communion, she betook herself to the chapel of the Blessed and commended herself most devoutly to her: for while she did this, she seemed to hear a voice saying: You are freed from your infirmity: and that this was not imaginary, the most certain experience proved, as she suffered nothing similar thereafter.

[158] She removes a severe headache: There was also another who was hard of hearing; who, committing herself to the care of physicians, was so far from obtaining a remedy that she rather felt her head afflicted with the most severe pains, on account of the multitude and variety of medicines applied: and because the ailment had lasted for seven whole years, she had also lost hope of recovering health: at last however the thought occurred to her suggesting that she should commend herself to the Blessed. Complying, she went to her; but because she did not obtain the requested grace so promptly, she withdrew with indignation, impatient of delay. When she then recognized her own deed, it seemed so unworthy to her that she never dared thenceforth either to approach the chapel or to commend to the Blessed this or any other needs, as she was accustomed to do. But Catherine, who always had tender bowels of charity, appeared at night to her while sleeping, very joyful and cheerful in appearance: and asked why she was lamenting so, and when she answered nothing out of shame, she embraced her, and by that healing touch all headache immediately vanished. Thus freed from all evil, some days passed, after which the ailment returned far more vehemently than ever before: but she, made bolder by the benefit received, begged help from Catherine, who appearing in a similar manner at night, ordered her to apply cupping glasses to the sick head: which, when it had been done with the doctor's approval, both the deafness of the ears and the torment of the head departed.

[159] She heals a cripple, Sister Thaddea of St. Mary, confined to bed for ten years, was unable to stand on her feet. A desire and at the same time a hope of recovering health through the intercession of the Blessed came to her: and so she had herself carried in a chair to her, and in the presence of many Sisters poured forth her prayers to her for some time: then she wished to kneel, the Blessed herself, before all who were present and watching, extending her helping hands to her for this purpose. Having prayed for a full hour in that position, feeling her foundation strengthened, she returned to the infirmary on her own feet. Afterwards however, appearing to her in a dream, the Blessed advised that it would be more for her own good and the glory of God if she remained infirm: and she, accordingly conforming herself peacefully to the divine will, asked and obtained from God this grace alone, that by herself, with a single Sister accompanying her, she might be able to go to hear the sacrifice of the Mass: and an apoplectic: and thence she would soon return to the infirmary, remaining thus weak to the end of her life. At the same place in Bologna, from another convent, there was a Sister whom the disease of apoplexy had so contracted the mouth and the skin around one of her eyes that she could not close it at all: but with a vow made to the Blessed, everything returned to its former state.

[160] In the monastery of St. Catherine the Martyr at Ferrara, Sister Francisca Scotti, Likewise one despaired of from headache, of Piacenza, afflicted for many years with severe stomach pain and torment of the head, could sometimes obtain no rest either by night or by day: and as often as she was oppressed by that ailment, she persisted for two whole days without food, as if dead: nor was it possible to devise a useful remedy. On a certain day, however, when she was beset by somewhat greater disturbances than usual, and everyone, together with the physician, believed she would die; one of the Sisters, more devoutly attached to Blessed Catherine, approached the sick woman and exhorted her, placing her trust in her merits, to bind herself by some vow to her. She did so: and to the amazement of all, every pain departed; so that, strong and robust, she dined that same day in the common refectory with the rest: and afterwards she sent certain silver votive offerings to be affixed to the body of her liberator, with the cost of a Mass to be sung in her honor.

[161] A certain infant girl had seven large ulcers on her breast, and one indeed so deep Seven ulcers healed, that the interior parts, indeed the very heart, could be seen through it; and her breast was so swollen that it could neither be touched without the greatest pain nor conveniently brought to the mother's nipples for suckling: the afflicted mother therefore commending her daughter to Blessed Catherine, asked from the Sisters of Corpus Domini some Relics to apply to her daughter's wounds. She received cotton sanctified by contact with the sacred body; and that very morning she placed it upon the gaping wounds: in the evening however she found them closed and healed, and her daughter to her very great consolation perfectly cured. Master Theseus de Avanzis, a barber, Fever, on the feast of the Assumption of the Mother of God into heaven in the month of August, seized with enormous torment and a most violent fever, so that his life was despaired of, made a vow in honor of the Blessed and suddenly recovered. Giacomo Gallo from Guastalla, a village in the territory of Mantua, Arthritis, happening to be traveling through Bologna, was compelled to lie ill in the house of a barber friend, on account of arthritic torments that had afflicted him for eighteen years with no art able to cure them; and informed by his host how great were the benefits Blessed Catherine conferred on her devotees, he too had recourse to her, making a vow to have a solemn Mass celebrated in her honor, and at the same time felt himself so freed from all pain that he was thereafter free from every other grave and incurable infirmity for the rest of his life.

^a That is, February 4.

CHAPTER XVI.

Various Miracles of Blessed Catherine.

CHAPTER XIII

[162] In the monastery of St. Ursula of the Order of St. Clare at Milan, around the year one thousand five hundred, Julia, a nun, having read the Life of Blessed Catherine, there was a Religious woman named Julia; who, although she had been throughout her whole life of the best example among her companions, nevertheless, after she heard the Life of Blessed Catherine, printed in the eleventh year of the following century, read at table in the convent at Bologna, and afterwards privately reread it several times;

she felt herself so interiorly transformed that she thought she had done nothing hitherto in the service of God, and had scarcely yet begun the novitiate of a holier life; considering the examples of such rare and consummate virtue ^a. Therefore, now wishing to run in earnest the course of spiritual combat, she had placed great confidence in Blessed Catherine for obtaining the grace she desired. For an entire year she persevered in this petition, daily beseeching the Blessed to intercede for her before God. At length, when on the feast day of St. John the Baptist she was engaged in such prayers in her cell, she saw the Blessed herself before her, clothed in monastic habit, with a black veil covering her head, with a most beautiful face and eyes shining exceedingly.

[163] Julia, terrified by the sight, as soon as she rallied the courage that was fleeing from fear, making the sign of the Cross, Inflamed to great zeal for virtue, asked: Who are you? I am, she said, that Catherine of Bologna whom you have so often invoked. Encouraged by these words, Julia replied: If you are she, I beg you to beseech God to bestow upon me some small portion of those virtues which I have so often asked from you and through you. To whom Catherine said: Trust, Daughter, God will give what you have asked. Then Julia said: I know, I know, dearest Mother, that my wretchedness is so great that I am entirely unworthy of every favor. But the Blessed replied: The more you recognize this wretchedness of yours, the more apt you will become for receiving divine graces: meanwhile, whatever you do, do it out of the love of God, and with great fervor; especially works of obedience, which you should know are most acceptable to God, when they proceed from pure love of him: but do not linger over perishable things; rather have your mind occupied, as far as you are able, with heavenly things. When you are present at the office of the Choir, consider that you are praising God among the Angels, She is instructed by her conversations, and therefore see to it that you assist attentively and reverently. After these things had been said back and forth, Sister Julia began to beseech the Blessed for those calamities in which the world was then involved, about to be turned upside down unless some greater power came to the rescue. Then suddenly Catherine's face became dark and her eyes began to flow with abundant tears, and turning herself backward she would say nothing further: Julia, following with her own tears, after some lapse of time, heard from her that the sins of the world everywhere lying in wickedness were so manifold that it was necessary for many tribulations to be sent and manifold scandals to be permitted.

[164] Thus the vision was entirely removed from sight: but the sweetness of inner consolation and the solid power of the most efficacious resolutions were not removed from her heart, by which Julia felt herself wonderfully strengthened, certain to strive with all her powers and zeal toward solid perfection. When, having taken her meal, she entered the choir to chant the Vespers prayers with the rest, and exhibited reverence with bowed body to Christ hidden in the Venerable Eucharist, a fiery arrow seemed to come forth from the tabernacle and transfix her heart. From that moment of time Julia appeared to all entirely different from herself, and burned with such ardor of Divine love that at the mere memory of heavenly things she seemed to melt away. She began moreover to enjoy the visitation of the Blessed, first on all the feasts of Christ and his Mother and of the Saints, and she writes a book about the revelations made to her by her, then whenever she had come to the Eucharistic table, hearing from her most beautiful and most salutary instructions: which can be seen set forth at length in three books of her Revelations, the originals of which, written by her own hand, are preserved to this day in the aforesaid monastery of St. Ursula; and the Most Illustrious and Most Reverend Brother Francesco Gonzaga, Bishop of Mantua, while he was still General of the Observant Order, sent a most faithfully transcribed copy to the Mothers of the Bolognese monastery ^b. Sister Julia, progressing daily from virtue to virtue under such a Teacher, died with the greatest reputation of consummate holiness, and her companions privately venerate her as a Blessed.

[165] A nefarious murder of the Abbess, There was at Bologna a certain Biagio, a servant hired for certain services of the nuns of Corpus Christi: him, as often happens with those who, treated with too much indulgence in Religious houses, are rendered almost unmanageable, his own insolence had so carried away that, having been frequently admonished in vain about dismissing him, the Abbess had to consider it. When he perceived this, in his usual manner raging more angrily and shamelessly against his chastiser, he resolved to avenge by her murder what he refused to avert by the amendment of his ways, and foolishly believed to be the greatest injury. Therefore on the Vigil of a Marian feast falling in September, while the Sisters were singing Vespers in the choir, he had the Mother summoned to the door, to be dragged into a neighboring room and there killed with a heavy piece of wood which he had placed there for that purpose, intending thereafter to take flight headlong. Catherine averts it, appearing to the servant who was plotting it. The wretch was standing at the sacristy door which leads toward the chapel of the Blessed: and thence proceeding, he encountered coming toward him a Nun of venerable aspect, who also asked him: Do you know me, Biagio? At these words the spirit of one with a guilty conscience trembled: and when he confessed that he did not know who she was: I am, she said, Sister Catherine, and I know what you carry in your mind plotted against her. But woe to you if you carry it out. He prostrated himself on the ground, full of contrition and tears: but he saw the Blessed departing from his sight without another reply, and grieved. Having confessed his foolishly conceived crime to the nuns, he also testified that he had seen rays of light shining from her head. And from that time he was tractable, mild, moderate, and always held in the highest veneration Mother Sister Valeria, whom he had formerly hated so greatly, even though she had long since resigned her office: nor could he ever look upon her without, remembering the contemplated crime, dissolving into tears.

CHAPTER XIV

[166] Nor in these most recent times of ours has God ceased to distribute memorable benefits to people for the propagation of Catherine's honor; One led astray from the road by the fraud of a demon, which we shall henceforth narrate, taken from the authentic process formed at Bologna for the purpose of Canonization, by the mandate of the Most Illustrious Archbishops. Lord Concordio Viscardi, a Canon Regular of St. Augustine, of the Congregation named after the Holy Savior, having set out from his Bolognese convent for the castle of Cento ^c, which is in the territory of Bologna, being little acquainted with the roads easily strayed from them in winter time, when the obstructed and rough paths differed little from impassable ones; nor was there anyone from whom he could learn the right way, after he had begun to recognize his error. At length however he found someone who promised to offer himself as his guide, and faithfully following him, the man led him about here and there in the worst faith, until night overtook him wandering far from all human habitation: then he ordered him to cross a river ^e twice in places where there was no ford and great danger of drowning. Meanwhile the nocturnal darkness was deepening, when the good old man found himself at the same river, to be crossed a third time if he were to believe that wretched guide: greatly disturbed by this, he nevertheless entered even this time; and immediately he felt that he had come to a place where the most rapid and at the same time deepest river promised nothing less than a ford, and threatened nothing more certainly than death. Invoked, she leads him back to the same. And so he began to think that it was a demon whom he was following as a guide: therefore having recourse to the patronage of the heavenly Saints, he invoked Blessed Catherine, to whom he was greatly devoted. The power of her name availed to put the adversary to flight, who was nowhere to be seen: and he himself, continuing his prayer in the midst of the waters, heard a voice carried to him which said: Go back, Father, go back; for you have strayed from the way. Turning around, he saw a woman whose habit, and the burden or ornament she wore on her head, he could not discern because the darkness prevented it; who said to him after he had emerged from the water: Go around by this road, pointing with her finger to a nearby path: and when you have proceeded a little, know that the first lodging you come to is your destination. The Father wished to thank the one who had directed him well, but could see no one any more: and therefore both he himself and those acquainted with the area judged it to have been Blessed Catherine, who had come to help when invoked. And accordingly, having returned safely to his monastery, he presented himself to give thanks and to make known what had happened to him.

[167] Sister Giustina Serafina Roffi, Professed in the monastery of Corpus Domini at Bologna, She heals a lethal spasm, having long been pressed by a grave illness, was finally given up by the physician and the Sisters when a spasm supervened: and although with certain remedies applied the acuteness of the pains seemed to subside somewhat; during the night however, while the others were chanting Matins in the choir, the force of the evil so returned that, bereft of counsel and almost of her mind, she threw herself out of bed, and going straight down to the chapel of the Blessed, stopped at its door, crying out loudly and wailing, beseeching the Blessed to rescue her from these torments. The nuns came running when Matins were over, and opening the door of the chapel, they together with her began to make the same petition: while they did this, the spasm subsided, and the sick woman was led back to bed: where, falling asleep, she was refreshed by a most beautiful vision; in which she seemed to see Blessed Catherine obtaining health for her from God. That this had been a true vision and not a dream, she knew upon awakening, being perfectly well, and never afterwards afflicted by that ailment, as she testified, alive and well, not without the most joyful tears, in the year one thousand six hundred and seven, when these things were committed to an authentic record.

[168] She frees from an importunate ecstasy. Sister Peregrina Parisi, similarly Professed in the same monastery, as often as she approached Holy Communion, was seized by a tender sweetness of piety, carried away from her senses, fell to the ground, and then suffered such great palpitation of the heart that it was necessary to lift her up and carry her to bed: which indeed was not done without the greatest inconvenience to the Sisters, who were then especially intent upon their own devotion, which they were compelled to set aside in order to help her. And so they asked her to commend herself to the Blessed and to ask her that, with her kind permission, she might no longer suffer anything of the sort, from which so much disturbance arose in the house. Nor indeed did such novelties, not at all useful to her spirit and troublesome to others, please her: wherefore, easily persuaded, while one day she devoted herself to the requested petition, she heard a voice saying to her: Go, daughter, receive Communion securely; you have obtained the grace you asked for. She went, and henceforth free from such raptures, she confirmed these same things with her testimony, joined together in the aforesaid year ^f.

[169] A fourteen-month-old infant had incurred a grave disease of the eyes, She heals eyes almost eaten away, and as this lasted for some months, they seemed to be eaten away, as a humor so salty continually flowed from them that it burned the nearby flesh through which it flowed, nor could the infant bear a brighter atmosphere at all; and by constant crying afflicted the whole family. The physicians despaired of a cure, and having left a remedy that might serve to alleviate the ailment somewhat, they departed, pronouncing that there was no way the boy would not be entirely blinded. Then for the first time useful advice was given to the parents, that they should commend their son to Blessed Catherine with a vow: when they had embraced this,

the infant began to improve, and within a very short time was completely healed; as both parents, being bound by their vow, testified when they had a Mass sung in honor of the Blessed and brought a pair of silver eyes as a token of the grace obtained.

[170] A dire abscess, A son of a certain poor woman had an abscess on his left side that had left a wound so deep that even the heart could be seen through it: his mother offered him to Catherine, and placed cotton sanctified by contact with her body upon the wound, which was immediately closed and healed. Also the son of Francesco Lamola had his skull shattered by a stone struck upon his head, A fracture of the skull, and the fragments had penetrated deeply, which the physicians despaired of removing without evident danger to life. Therefore, human means having been exhausted, the sorrowful father looked about for more efficacious ones: he invoked Catherine: he placed upon the injured part the cotton sent by the Nuns, which the Blessed had held in her own hands: and suddenly, before the eyes of all beholders, the fragments were restored to their places; and the brain returning to its proper state, the boy was made perfectly healthy, without any pain whatsoever.

[171] A serious bruise, A wooden door of a certain workshop had fallen upon the little son of Sebastiano Giroldi; whence the poor boy, dislocated and broken in his whole body, seemed to be placed beyond all hope of life: but restored to himself and to health in a short time by a remedy similar to the previous one. Giovanni Francesco Prandi, close to death, no longer admitted anything A lethal illness, of those things by which life is sustained, his teeth being so firmly locked together that they could not even be forced apart: when it occurred to one of the bystanders to send to the monastery and ask for the scapular (which they call the Patience) of Blessed Catherine, which was generously lent by the Sisters. When they placed it upon the sick man's body, and the sick man, as instructed, commended himself to the Blessed, his mouth was suddenly opened and all illness was taken away; as he himself testified that at that very moment he had seen two white hands which consecrated his whole body with the sign of the Cross, drawn from head to foot.

[172] Camillo Alfonso Favari, having suffered a most severe fever for twenty-four hours, afterwards felt such pain in his shin from the knee to the ankle, A contracted leg: that for twenty days he could not walk on his feet, nor obtain rest by day or night; and he believed that he would either be entirely deprived of the ability to walk, or that the support of crutches would be necessary: and the physician went along with the same opinion, professing that no remedy remained. While he was distressed by this concern, one night Blessed Catherine came to his memory, and he commended himself to her with fervent prayer, and soon falling asleep he saw the Blessed coming to him, encouraging him, and finally saying: Rise: for you will no longer feel that pain. He rose, and waking up as he got to his feet, he saw himself standing erect without any trace of the former torment.

[173] She returns a lost account book, Gaspare Posterla had been for many years the steward and chief administrator of one of the foremost families in Bologna; who, when a reckoning of his administration was demanded, found that one of his ledgers was missing, in which the principal points of the account to be rendered had been recorded: and being believed to be deliberately and in bad faith concealing it, he was cast into the most narrow prison, in peril at once of his life, reputation, and fortune: but conscious of his own innocence, he invoked Blessed Catherine both by himself and asked the Sisters of the Bolognese monastery to do the same for him: and on the fourth day after this, an unknown man came to the Wheel, and brought a note to be handed to the Abbess, in which these words were read: Have it said to the Judge of criminal cases that that ledger, on account of which Gaspare Posterla is detained in prison, is kept in the Archive of the Criminal Court of the Greater Tower, and has been there for many months: and it was found that the matter was so. Wherefore, by the order of the Cardinal Legate Salviati, Gaspare was restored to liberty and declared innocent, and he immediately sent one of his people to render thanks to the Sisters and Blessed Catherine for so timely a benefit.

^a Since the virtues of Catherine are only briefly touched upon in the first Life, I would believe from this passage a confirmation of what I said in the Prolegomena, that the little book on the seven spiritual arms was joined to the Life from the beginning: just as the Latin translator Flaminio presents the book and the Life together.

^b Luca Wadding at the year 1463 testifies that Cardinal Paleotto, Archbishop of Bologna, Sister Julia of Milan, had in his possession this book written in Julia's own hand, as further corroboration of Blessed Catherine's sanctity: after whom Arturus a Monasterio in his Martyrology and Gynaeceum (the great Franciscan Order Pope, as Wadding used to say jokingly, reproving the excessive liberty in privately assuming the titles of Saint and Blessed) reported Blessed Julia at June 22: who was so inflamed with the zeal of religion that she vehemently spurred her companion sisters to the way of all perfection by her example. In his notes to this day he adds that this familiarity of hers with Blessed Catherine lasted for thirty years, whence it would follow that this distinguished virgin extended her life beyond the year 1540.

^c It is distant from the city of Bologna to the northeast by no more than nine thousand paces, called Cento-di-Butrio in geographical tables, from the nearby town of Butrio.

^d Especially in the territory of Bologna, intersected by continuous rivers and streams: whence also among the common people it has prevailed that Bologna be surnamed crassa, that is, fat.

^e I believe the Idice, on whose eastern bank the castle of Cento is situated.

^f I rightly doubt whether this is not the same Sister and the same grace narrated at section 157.

CHAPTER XVII.

Other later miracles of Blessed Catherine.

[174] A lethal fever is cured, Lord Giacomo Antonio Arconati, a nobleman of Milan, was lying confined to his bed in the year one thousand five hundred and eighty-nine, on account of a most grave fever, and the physicians despairing of his recovery, considered it lethal. For him his maternal aunt, Lady Countess Margherita Trivulzio Borromeo, made a vow to Blessed Catherine, and obtained a sudden recovery. The same man, not long after, was brought to the ultimate crisis of life by the disease of dysuria, Dysuria, rupture of a vein, and remembering the help previously rendered to him by the Blessed in a similar crisis, he made a second vow, and being bound by it sent a silver votive offering, with an authentic attestation of both miracles. For Lord Gabriele Beati, a Bolognese physician, a vein that had ruptured in his chest could not be consolidated by any remedies: and so he wished the cotton of the Blessed to be brought to him, which, as soon as he applied it to his chest, he declared himself free from all ailment, to the amazement of all present.

[175] The intercession of the same for recovering health was also employed by yet another physician, the Most Excellent Lord Guido Monticello, Dysentery, in the ninety-first year of the aforementioned century, in whom a grave illness he was suffering had turned into a most dangerous dysenteric flux; not without fevers and the greatest pains, on account of which, himself despairing of life, he was preparing his departure to the other life. He had in his household some who were singularly devoted to Blessed Catherine; they sent to her monastery and requested the prayers of the Sisters: which having been obtained, one night, when the most vehement pain was pressing him, he heard a certain noise at the other side of the bed; and turning that way, he clearly saw the Blessed Mother kneeling upon his very bed, and having recognized her, with a feeling of fear mixed with the greatest joy, he commended his state to her, begging that she would obtain his health from God, and inspire him as to what he should do for her honor and that of God. Then he felt the thought of a certain vow being instilled in him: he made it, and immediately perceived relief, and within a short time full health: of which he gratefully brought to the monastery a public testimony, written in his own hand and duly confirmed before witnesses and a notary.

[176] Adolla, daughter of Giovanni de Ossesini, was ten years old A dying girl, when, as the ailment that had confined her to bed grew daily worse, she could no longer speak, or at least not be understood if she tried to say something, nor could she take any food: so that the physician, a man of the highest experience among few, said that her life was over. And so her father went out into the city, already about to lament among friends the now certain death of his only daughter. Meanwhile, Catherine was entreated by someone or other for the dying girl, and the girl was washed with the water with which the holy body had been washed by the nuns; and this being done, she immediately recovered. When the father returned in the evening and anxiously inquired about his daughter, his wife came to meet him, leading by the hand the girl who shortly before had been given over to death: and here is your daughter, she said, healed by the water of Blessed Catherine and the prayers of the Mothers of Corpus Christi. It can scarcely be told how that sudden change struck the heart of the most afflicted father: when he had recovered from the feeling of unexpected joy, he vowed to give one gold coin per year to that monastery as long as his daughter lived: which was continued even after her death, and was being done in the year one thousand five hundred and ninety, when the girl, now married, together with her mother set forth and confirmed under oath the health obtained by miracle.

[177] Caterina of Verona, a servant of Lady Helena Cortellini, An arm severely afflicted, suffered such great torment for many months in one of her arms that when it was at its worst, she did not cease crying out for whole days like one who was raving: and indeed she could have been brought to death by the violence of the pains, if they had been equally intense continuously. Physicians were summoned and medicines applied; but they availed nothing. And so it was proposed to her that, as the ailment worsened again, she should invoke Blessed Catherine, of whom so many miracles were everywhere related. Not unmindful of this counsel, she used it at the first opportunity, and as night came on, falling asleep, she saw the Blessed grasping the badly afflicted arm and saying to her: Rise: for you are healed. She awoke, and not sufficiently in command of her mind for joy, with a great cry throughout the whole house, she roused not only all the members of the household from their beds, but also many of the neighbors, who supposed some great misfortune had befallen: who, when they heard her, alike praised God glorious in his Saints. A horrible tumor, Her mistress moreover, on whom a dire carcinoma swelling like an apple at the ear had been devouring the head for twelve years; raised to hope by the example of her servant of recovering health through the same Blessed, after having spent more than one thousand five hundred scudi on physicians, through friends powerful at the Roman Court extracted from the Pontiff the faculty of entering the monastery of Corpus Christi; where, admitted by Apostolic indult, and led to the chapel of the Blessed, having poured forth prayer there, she applied the diseased part of her head to the bare foot of Catherine, and immediately showed herself healed, to the amazement of all the Nuns.

[178] The right eye of Doralice Fagnani, wife of Antonio Maldrati, being badly affected, A diseased eye, had badly affected her whole head, deformed by spasm and tortured by such pain as allowed the sick woman no rest. And the ailment growing worse daily threatened the blindness of that eye, into which much blood had already flowed, and two spots had formed inside: whence she could scarcely see anything with it. When she had dragged on for some days in this condition, she devoutly

invoked Blessed Catherine, and immediately relieved of all pain, she felt both the blood and the spots gradually dissipating, and within that very day she was so perfectly free from all ailment as if she had never suffered any.

[179] A pestilential fever, Dorothea de Galeazzo from the castle of Brisighella, living at Bologna, was afflicted with fever throughout the entire time of the Lenten fast, which livid spots finally declared to have become pestilential: and having lost the use of her senses, she was certainly believed about to die by the physician. Only her hearing remained, through which she admitted the voice of a certain relative of hers who had come to visit the sick woman, saying in her ear that she should implore the help of Blessed Catherine, and make a vow to visit the body with some offering, if she recovered her health. The sick woman did what she was advised, and immediately seeing the Blessed above her bed, she was so refreshed by that sight that, leaping from the bed before all, she declared herself healthy and free.

[180] Angelica (who was afterwards the wife of Antonio Trincheda, a citizen of Bologna), when she was a young woman, A troublesome cough, was so oppressed by the affliction of coughing, for the entire space of springtime, that she was sometimes believed about to be suffocated by it: indeed through the following summer the ailment did not diminish at all. Meanwhile the month of August arrived, and in it the feast of the Virgin Mary, on which day the incorrupt body is customarily displayed for all the people to see. Angelica therefore came to the church of the monastery with the rest: and there, pressed by a cough that came upon her, so that she could not even complete a single Lord's Prayer, she commended herself from her heart to the Blessed, since she could not do so with her voice: and that she had been heard was shown by the sudden liberation, and the immunity from that ailment granted for the rest of her life thereafter.

[181] The same woman, in the first year of her marriage, bearing a child in her womb, felt so troublesome a burden that she could neither drink wine, An unusual torment of a pregnant woman, nor be refreshed by any other food than a little bread and fruits, and even this her stomach, soon finding it distasteful, would reject: in the seventh month after conception, bloody blisters and larger and smaller scabs covered her entire body, as if she were a leper, and this with a stench so horrible and torments so dire that, although the physician promised that all these things would cease with delivery, she nevertheless desired death as quickly as possible; and the evil-counseling demon suggested that she seek an end to such great miseries by casting herself down from a height or by some other violent means. At last, remembering her former benefactress, she insistently asked that the water of the Blessed be brought to her: when it was brought in a flask, she left her bed, lowered herself to her knees, and began to anoint her body with the same. As much as she washed, she immediately felt that same part freed from pains: and within eight days, restored to full strength, she came to the monastery of Corpus Christi, to give thanks to her advocate the Blessed.

[182] A girl consumed by abscesses, Pietro Avenale and Fior-di-Giglio de Alexandris, a married couple and citizens of Imola, had a little daughter for whom, after the first year and a half of life, twenty-two foul abscesses had sprouted, which had almost entirely consumed her tender little body: among these, one was in the throat and another in the neck: by which, forced to incline her head upon another ulcer that was on her chest, her chin had also adhered to her little breast; so that it could not be separated without a dangerous incision. For so many years no remedy being found for such a fierce accumulation of evils, the most afflicted parents came to Bologna, drawn by the fame of frequent miracles; and having prayed they vowed to bring their daughter there if she were healed, and to do other things in honor of the Blessed. Returning home they told their daughter what they had done for the sake of obtaining her recovery: whence she conceived such joy and faith in recovering health that she tore her chin from her breast, to which it had adhered, without any pain: yet with the wounds still gaping as before, she was still feared to die shortly. But at the dawn of the following day the girl was found perfectly healthy in her whole body, retaining nothing of the wounds except traces of scars, displayed ^a at Imola to all who wished to examine them for the greater evidence of the miracle, and also at Bologna nine months later, when the parents came there with their daughter to fulfill their vow, and before a notary and witnesses set forth the truth of this very great miracle to be recorded in legitimate documents. And the girl was then so healthy and vigorous that she had traveled the entire journey on foot, matching with her steps any healthy walker: the time of the miracle wrought is noted as the twenty-sixth day of August, in the year one thousand five hundred and ninety-four.

[183] Various infirmities of one man, Torquato Monaldini, Chancellor of the Most Illustrious Legate of Bologna for the time being, and an honored citizen in that same city, was suffering from a troublesome ailment of the stomach, to which fever and other ills had been added, and brought on frequent faintings: during which, devoting himself to Blessed Catherine, he asked that her Patience be brought to him, which as soon as he put on, and recited the formula of prayer likewise sent by the nuns, he found himself well the next day: and he wished this to be made known to all by his own handwritten testimony, also engaging a Notary for this purpose, so that nothing might be lacking in the customary solemnity of the document drawn up about this miracle.

[184] A dying boy, Giovanni Girolamo, son of the Knight Guido Vaini, a nobleman of Imola, when he had reached the age of fifteen or eighteen months, was seized by a troublesome fever, which after the sixth month from its onset had left him foully contracted: and drawing strength from the very medicines that were being applied, it brought the languishing boy to his final extremity. The afflicted parents had spent the evening in vigil at their dying son; whom, unable any longer to bear seeing him in such anguish, they at last commended to certain maidservants and household servants, blessing him as if they would no longer see him alive; and ordering the steward, if he should die during the night (which they considered certain) to have him buried before they themselves rose from bed, so that they would not be compelled to be present at so mournful a spectacle. After they had thus departed, a certain matron remained with the infant, joined to him by the closest bond of blood, called Lady Ippolita Codronchi, who, being already acquainted with part of the Life and miracles of Blessed Catherine, began to commend the infant to her with great confidence, adding a vow if he should recover. Scarcely had she made her vow when suddenly the boy displayed evident signs of returning health, and within a very short time he fully recovered, in the year one thousand six hundred: as is established from the authentic acts, which were legitimately confirmed by a public notary and witnesses.

[185] Brother Raphael Bernardi of Bologna, a Capuchin Priest, An incurable wound in the ankle, had carried about an incurable wound in his ankle for seven or eight years, until the ulcerated foot and the pains increasing from it confined him to bed; in which, finding no rest by night or day, as if seized by a spasm, he lay for a full forty days, with great hardship both to himself and to those poor Religious, who grieved that no help was promised by the physicians summoned to treat the wound. Seeing therefore that help must be sought elsewhere, the sick man, being most devoted to Blessed Catherine, one evening cast away all the plasters and ointments, and placed a small piece pulled from the Bavara of the Blessed upon the wound: and that same night he began a sleep more peaceful than usual. In the morning however he found the wound in better condition, and placing the same small piece in the same spot, he again had a quiet night. But the following morning he saw that the wound had closed, and not even a scar remained. For what appeared on the otherwise uniformly smooth skin was a very small mark left as a sign of the miracle wrought, which cannot be called a scar.

[186] A difficult childbirth, Lady Marchioness Anna Turchi Gualonghi was racked by the most bitter pains of childbirth at Ferrara, and could not deliver, because the fetus was inverted in the womb; and either the death of the mother, or of the child, or of both, the Physicians and midwives judged would necessarily follow. The suffrages of the Saints had been implored, Relics applied, and finally all divine and human means had been tried: but in vain. Very sad therefore, Father Giovanni Battista Lambertini, her Confessor, who had himself also brought some Relics to her, returned home: and on the way entering the church of Corpus Christi, he began to think of Blessed Catherine of Bologna, whom, being himself also a Bolognese, he most devoutly venerated: he recited in her honor one Rosary and some other prayers, and made a vow for the health of the Marchioness: that he owed it he understood when, shortly afterwards returning with good hope to his college, he received news that the fetus had so far emerged into the light that it could be baptized: and then that the mother was unharmed, though the child came forth dead.

[187] Lady Giovanna Cavalca, a noblewoman of Parma, A desperate fever, after a five-day fever, had no remaining hope of life in the judgment of physicians: she was told to have recourse to Blessed Catherine, and having been given to drink for three days the water with which the holy body had been washed, her health was soon prodigiously restored, after a vow to send an alms to Bologna to the monastery had been made. Maria Liverani, wife of Angelo Vanti, A mute and deranged person, had a son who was mute, and also, when he had reached a certain age, found to be deranged: she made a vow to bring her son to Bologna, and he received the ready use of both speech and reason, and in the year one thousand six hundred and one came to Bologna with his mother to fulfill the vow.

[188] Lorenzo Bedodi, an apothecary, a citizen of Parma, when he was a young man had received a serious wound in one of his thighs, and from the healed wound retained a scar: near this, twenty years later, a great mass of humors gathered: from which, suffering the greatest torments, and gentler remedies availing nothing, a way had to be made by incision. A dangerous incision. A Capuchin Father, a friend of Lorenzo, was present when the incision was made, and gave him a small piece of the Bavara of the Blessed, bidding him to apply one thread of that linen to the wound each time plasters were applied for treating it: and he needed no more than three days to be perfectly healed. The physician and surgeon, professing this to be beyond the natural powers of the applied medicines, judged the rapidity of the aforesaid cure to be miraculous, and confirmed the same when juridically questioned. These things happened in the year one thousand six hundred and seven: and in the eighteenth year of the same century, when these things were being written, Lorenzo was still alive, and affirmed in person to the author himself that the matter was so.

[189] To this series of reported miracles, which, taken from the authentic process for canonization, I believed would be most worthy of trust, it seems fitting to add two (whether one prefers to call them miracles or graces) not indeed included in that number: but known to me with no less certainty, as I have often carefully questioned the Nun here indicated and with all the care that was permitted examined the two young women of whom there will likewise be talk here. The reason they were not consigned authentically with the former ones was that, since those related hitherto more than abundantly sufficed for the intended purpose, it was not judged expedient that, with the several persons who had been involved still being alive, these matters should be brought to judicial proceedings.

[190] A certain young woman destined for the monastic state by her parents, Troublesome temptations expelled, who were noble and honored in their city, was sent to Bologna to venerate Blessed Catherine,

where a booklet containing her Life and miracles was given to her by the Sisters; which, having returned home, not long afterwards she entered a monastery at Parma. When she had lived there for some time, the malignant demon began to assail her peace with his customary machinations, introducing many grave temptations of distrust, infidelity, and disobedience; by which, harassing her in a wretched manner, he had caused no slight fear lest she should not persevere in her resolution. And when, having recourse to God, the Mother of God, and the Saints, and also manifesting those troubles to her spiritual Fathers, she had profited nothing after much labor, at last the memory came to her of those things which she had heard that Blessed Catherine too had once suffered: she sought the aforesaid booklet, and reading and rereading it, she discovered that the temptations by which the Saint had been tried for so many years were clearly similar to her own: and so committing herself to the patronage of one who, having experienced others' woes, could sympathize, she found that her confidence had not been vain, her mind being immediately made serene and restored to its former tranquility.

[191] Likewise evil spells. In the same monastery, some years later, two girls were placed, blood sisters of the aforesaid Religious, to be formed there in Christian morals, and, if their minds were so inclined, also to be consecrated to God by vows when they had reached the proper age. They had not lived there long when it was discovered that they were poisoned by evil spells, to the great sorrow of their parents and their nun sister. Exorcists who were brought in had achieved nothing; and therefore it was judged not expedient for them to remain longer within the cloister, since they could be cured more safely and with less inconvenience in their father's house: but neither there did the various remedies applied avail. Meanwhile the nun sister learned that a certain priest of Parma, a pious man, had it in mind to make a pilgrimage to Loreto: she summoned him to herself, and giving him an alms for the journey, asked him to stop at Bologna on his way, and to go to the church of Corpus Christi, and there at the body of Blessed Catherine to celebrate Mass and pray for the liberation of her sisters. While the Priest was carrying this out at Bologna according to the agreement, two or three days after he had departed from Parma, the Exorcist who was applying the sacred adjurations at Parma found the girls completely freed: nor from that time did they feel any ill effect up to the present day, on which we write these things at Parma, in the month of July, in the eighteenth year of this century. And one of them, healthy and well, had returned to the monastery and had already received the wreath on her head, about to receive the monastic habit within a few months; as was reported to me by a note from that same monastery: and I dealt often with both of them while healthy and well, as I professed a little above. These are the things that occurred to be written about Blessed Catherine of Bologna for the consolation of pious souls, the help of many, and above all for the honor of the Blessed herself and of God Almighty. To him be praise and glory for ever and ever, amen.

^a Imola is distant from Bologna by sixteen thousand paces to the East in a very straight route.