Nicetas

ON ST. NICETAS, CONFESSOR, BISHOP OF APOLLONIAS.

UNDER THE ICONOCLASTS

Nicetas, Confessor, Bishop of Apollonias (Saint)

[1] The name of this Confessor is inscribed in the calendars of the Roman Martyrology in these words: "At Apollonia, St. Nicetas the Bishop: who, cast into exile for the cult of sacred images, gave up his spirit." In the Notes, the Menologion of the Greeks is cited: in which these words are read: "On the same day, of our holy Father Nicetas, Bishop of Apollonias, Confessor. His name in the sacred calendars of the Latins and Greeks: He, having suffered persecution for the defense of sacred images, because he refused to deny the venerable image of Christ the Lord and of His immaculate mother and of the other Saints, was sent into exile and tested by various afflictions, and making a blessed confession, surrendered his holy soul to God Himself." Somewhat more is read in the Menaea and in Maximus of Cythera, which we also add: "On the same day, the memory of our holy Father and Confessor Nicetas, Bishop of Apollonias. This holy Father and Confessor of ours lived in the times of the Iconoclasts as Bishop of Apollonias, not only a most vigorous champion of firm faith, observed piety, and the Catholic religion, but also generous in his kindness toward the poor and distinguished for his great knowledge of divine things and eloquence. Whence, when he was urged to renounce the cult of the sacred images of our Lord Jesus Christ and of His immaculate Mother and of the sacred and divine Angels and of all the Saints, and could not be induced to do so, he was condemned to various exiles: in which, when he was harassed by the greatest and intolerable troubles, at last worn out by these evils, he surrendered his holy soul into the hands of God."

[2] Thus far the Greeks, without any further indication of the time, under which Iconoclast Emperor he was driven into exile. The time of his life. Baronius inserted the words of the Menologion into his Annals under the year 733, number 2, and again under the year 735, where in number 2 from the Menologion of the Emperor Basil he narrates the eulogy of St. Theophilus, a monk who suffered much under Leo the Isaurian and was cast into exile, and then in number 3 adds that at that time also St. Eudaemon, Bishop of Lampsacus, Nicetas, Bishop of Apollonias, and others were also distinguished by the glorious title of confession. We treated of Euschemon (for thus the Greeks call him, not Eudaemon) on March 14, the location of Apollonias. and we also did not achieve any indication of time. Apollonias, however, among other cities of the same name, seems to be assigned to that which is situated in the borderlands of Bithynia under the metropolis of Nicomedia, because the persecution against the Orthodox worshippers of images prevailed especially in those regions.

ON THE TWENTY MONK-MARTYRS: JOHN, SERGIUS, PATRICK, COSMAS, ANASTASIUS, THEOCTISTUS, AND FOURTEEN OTHERS, IN THE LAURA OF ST. SABAS NEAR JERUSALEM,

YEAR 797

Preliminary Commentary.

John, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Sergius, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Patrick, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Cosmas, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Anastasius, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Theoctistus, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Fourteen Others, Martyrs, monks in the Laura of St. Sabas near Jerusalem (Saints)

[1] About the year 484 of the Christian Era was being counted when, at the twelfth mile from the Holy City, the eighth from Bethlehem, at the torrent of Cedron, the beginnings were given Of 60 monk-Martyrs resting in the Diaconion, to that Laura which from the number of monks obtained the name "the Great," and from its founder the name of St. Sabas: whose Acts may treat more fully of its location, growth, disturbances, and desolation: for of all its parts, the Diaconion now deserves particular consideration, of which mention will be made both in the above-cited Acts of St. Sabas and below in number 47. Quaresmius calls it a Chapel in the Elucidation of the Holy Land, book 6, chapter 9, Pilgrimage 3, and says that in it, walled up and sealed by the Patriarch's order, he heard from the monks that about six hundred Religious killed by the Saracens rest. We persuade ourselves that Quaresmius wrote six hundred for sixty: and that only those are designated here who were not only killed by the barbarians but were also venerated there as Martyrs. For otherwise many more would have to be mentioned: since Radziwill testifies, as a matter most well known in those regions, that about a thousand anchorites of St. Sabas, coming to meet a new Governor with gifts, were ordered to be cut down by a certain Sandjak of the Turkish Emperor Selim: and in the years 718 and 741, when the Arabs raged against Christians, we believe there were also those from this Laura who augmented the number of Martyrs.

[2] 40 slain by the Persians under Chosroes are venerated on May 14. The sixty Martyrs whom we mentioned are composed first of those forty, concerning whom, slain around the year 614 in the Persian invasion under Chosroes, Baronius may be consulted in the Annals of the Church and the Roman Martyrology under the day of May 14: then twenty, whose venerable solemnity now recurs, and indeed with such celebrity that the entire Office of this day in the printed Menaea is found adapted to these alone, with a eulogy which we have also found in the Chifflet manuscript and others, in approximately these words: "These holy Fathers, gathered from various places and placed in charge of the monastery of St. Sabas, honored God

with every practice and exercise of the religious life: 20 by Ethiopians but the devil, who is motivated especially by envy and hatred against those who pursue virtue, stirred up impious Ethiopians against them, with the hope of finding great wealth. When they had searched everything and found nothing, they poured out their wrath upon them, beheading some and mutilating others. And they indeed pierced the innocent with goads and poured out their blood in various ways; but the Saints, with thanksgiving, surrendered their souls to the Lord, receiving the eternal and blessed life of the heavenly kingdom: on account of which they had endured with eager spirit both the contests of religious practice and the struggle of martyrdom." Hence in the Menologion which Canisius published in Latin, the "Contest of the Holy Fathers slain by the Ethiopians from the monastery of St. Sabas" is recorded.

[3] The Ethiopians or Moors (for so they are named at this point in the Typicon) were indeed to some extent the agents of the slaughter, or rather killed by the Arabs, on March 20 but not alone; and by no means the instigators: for they did nothing except in the presence of their Arab masters, by whose will and command, if not also by whose hands, this entire butchery was for the most part carried out: by Arabs, I say, not Avars, as the printed title before the eulogy reads: "of the holy Abbots slain by the Avars." More correctly indeed the Chifflet codex wrote "barbarians," as was read in the title of the Acts themselves: but in place of the indeterminate word, it would have been better to add another, more definite, as is done in the same place: "barbarians, that is, Saracens": so that these barbarians should be understood to be Saracens, about whom we have treated on February 7 in the Life of St. Moses, their Bishop. The Saracens, moreover, then holding Syria and Palestine, made everything dangerous by their mutual discords, and nothing was safe for any Christian.

[4] But this is not the greatest defect of the eulogy from the Menaea that was cited: the eulogy in the Synaxaries is incomplete. graver is it that these Martyrs are said to have been superiors of the monastery, when it is established that they suffered precisely because they refused to reveal who among their number presided over the others: lest those identified be tortured more cruelly by the barbarians, who wanted only those. The gravest error, however, seems to be that the manner of death is not expressed by the author of the eulogy, which for most was inflicted by smoke. And from this it is clear, as has been indicated more fully elsewhere, that the eulogies are much more recent than the Canons of the Menaea, and were sometimes patched together from memory or obscure tradition when the Acts had been lost. The Acts and Canons were written by For Stephen the Sabaite, the same one who wrote the Acts, composed the Canons distributed through the ecclesiastical Office: who, if he had also composed the eulogy, would surely not have committed so many and such errors in it. The said Acts, moreover, never seen by the author of the Eulogy, together with other Lives of Saints pertaining mostly to Palestine, we transcribed in the year 1662 from a most excellent codex of more than six hundred years belonging to Pierre Seguier, Chancellor of France, lent to us in Paris as a favor for the Reverend Father Francois Annat, Royal Confessor: for which codex we only wish another equal had been found, to fill the gaps of leaves missing here and there and to illuminate the more obscure passages.

[5] Moreover, that this Stephen the Sabaite, St. Stephen the Poet who is also noted as having written many other Canons, was the author of this narrative, is established from the Life of another Sabaite Stephen similarly named, whom we shall see called the Wonderworker and the Nephew of St. John Damascene on July 13 or 14. In that Life, moreover, our Stephen here is called the glory and ornament of the entire Laura, and deservedly: since the Jerusalem Typicon also prescribes that a festive commemoration of him be made on October 27, distinguishing him from the former by the title of Poet. We believe, moreover, that he wrote immediately after the departure of the barbarians, immediately after the event, when the Hegumen Basil, who had been absent, returned to the monastery: since the Life of St. Stephen the Wonderworker had not yet been written, as it needed to be collected more laboriously from the reports and testimonies of many. Otherwise, he had died before this tempest struck the Laura: which the Acts testify to have occurred "In the year from the creation of the world six thousand two hundred namely after Easter and eighty-eighth, according to the most accurate ecclesiastical computation, from the birth according to the flesh of the Lord Jesus Christ, the seven hundred and eighty-eighth, the fifth Indiction," etc.

[6] These (according to what we have noted regarding the Chronology of Theophanes) indicate to us the year 797: for to the Alexandrine Era, following the common Era by eight years, of the year 797 one year must be added, taken from Phocas for the reason explained there, and so the indicated Indiction is reached: moreover, that this was truly the fifth when the event occurred, we conclude from the fact that in the Acts the time of the Lenten fast is signified as almost over when the thirteenth day of March was being counted, and the monks, disturbed by the incursion of the barbarians, saw that their hope was vain of spending the remainder of the Quadragesimal season, now nearly ended, in peace. For the day of Easter in the aforesaid year was March 23: going back ten days from which, we find that the first incursion of the Saracens occurred on the Wednesday after Passion Sunday, or (as the Greeks are accustomed to say) before Palm Sunday: which, just as it agrees perfectly with the said passage, so there is no year among the two preceding and two following years of which it could truly be said on March 13 that Lent was drawing to a close. From the aforesaid comparison of times we also learn that the incursion of those Barbarians, the Fathers having suffered on Thursday of Holy Week about whom the Fathers received the double report on the night of the Lord's Day (which was Palm Sunday) that they were coming upon them, while they watched in anxious vigils, was not made on the night that had been appointed: although the part of the Acts that would have explicitly narrated this is missing from us. We believe, however, that the assault was delayed not so much by any human chance or counsel as by the ordinance of the divine Will, deferring His Martyrs to the 20th day of March, that is, the Thursday of Holy Week, so that the closer memory of the Lord's Passion might animate the soldiers of Christ to the contest. Therefore there are missing from us, through the injury of time, the events of the four intermediate days.

ACTS OF THE MARTYRDOM

By Stephen, a Sabaite Monk, from the Greek manuscript of Pierre Seguier, Chancellor of France.

John, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Sergius, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Patrick, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Cosmas, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Anastasius, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Theoctistus, Martyr, monk in the Laura of St. Sabas near Jerusalem (Saint)

Fourteen Others, Martyrs, monks in the Laura of St. Sabas near Jerusalem (Saints)

BY STEPHEN, FROM MANUSCRIPT.

PROLOGUE

[1] It is right and fitting that those who have not yet purged their mind from the filth of sins, He excuses himself as a sinner and unlearned but still carry it subject to vicious passions, should keep silence incessantly: and should rather with hidden groans beseech Christ, who searches hearts and minds, to grant them freedom from the servitude to which they are enslaved; than rashly thrust themselves into composing sermons that must be recited in churches and sacred assemblies. Especially since they can rightly fear that voice of God rebuking through the Prophet: "But to the sinner God said: Why do you declare my statutes?" Psalm 49:16 etc. And if moreover someone should be unlearned and devoid of eloquence, what laughter should he expect from his audience, to be branded with the fault of rashness and madness alike, without being able to offer any excuse for either?

[2] But what shall I do? Indeed, recognizing myself as liable to all these charges, by the command of his Hegumen Basil I would prefer to hide and confine myself within the secrets of silence: but I am pressed by the command of my holy Superior, and with that command, like a spiritual scourge, stimulating my mind within, I am compelled to fear greatly the grave and unavoidable danger of disobedience. Therefore, judging it better and more useful to obey, I commit myself to the paternal command; and trusting in and strengthened by his reasons, and drawing in the grace of the Spirit from above at the very opening of my mouth, I begin a memorial and brief narration, such as this excellent Pastor Basil wished to be composed by our slender ability, to write this history concerning the incursion of the savage barbarians upon this our Laura of our holy Father Sabas, and concerning the slaughter of the blessed Fathers perpetrated by them in these our times, which I myself beheld with my own eyes, as an eyewitness being one of those who, inhabiting this sacred Laura, were found there in that fatal invasion: lest such great Christian virtue and fortitude of men contending for the truth should vanish as time passes, and covered by silence be consigned to inglorious oblivion, when it could prepare many for the practice of virtue and stir them to the desire and imitation of endurance.

CHAPTER I

The first expeditions of the Saracens against the Laura, with futile result.

[3] In the year from the creation of the world six thousand two hundred and eighty-eighth, according to the most accurate, By the civil wars of the Saracens namely ecclesiastical, computation; from the birth according to the flesh of God and Lord and our Savior Christ Jesus, the seven hundred and eighty-eighth, the fifth Indiction; when the most blessed Elias was Patriarch of the Church of Jerusalem, and the venerable Basil, filled with the divine spirit, was governing this great Laura of our Holy Father; in the region of the Palestinians, a great civil war broke out among the Saracen Tribes, instigated by the devil, who works in the children of unbelief, the perpetual enemy of the human race, and a murderer from the beginning: arising indeed from trivial causes, but with the quarrel and contention gradually swelling and easily drawing to arms those subject to sins and enslaved to the passions of an unbridled spirit; house was joined to house, family allied to family, nation collected with nation, of a people perpetually prone to sedition and breathing nothing but slaughter and blood; and finally between the most noble of their Tribes a capital dissension arose, between the descendants, I say, of Hagar and Ishmael, and those who trace their ancient lineage from ^a Jectan.

[4] With armies therefore constituted in two parts, which the same author and commander of evil led on both sides, Palestine is devastated: how many disorderly and unjust deeds they committed, how many plunderings and seizures of goods they carried out, how much blood they shed, how many unjust killings they perpetrated, how many places they left desolate after slaying or driving out the inhabitants, carrying off spoils, and setting them on fire; it is neither within my powers, nor of the present time, nor the purpose of my discourse to narrate one by one. For they depopulated the most populous cities, not a few: they made Eleutheropolis, with all its inhabitants carried off into captivity, a desert: they violently plundered Ascalon, Gaza, and ^b Sariphaea and other cities; and along the public highways, by distributing bands of robbers to ambush the roads, they stripped travelers of all their belongings, and, having inflicted wounds and injuries besides, sent them away naked, considering it no small favor that they had been able to escape the danger of death.

[5] Furthermore, the most wicked of men, having seized this opportunity, were not so much avenging mutual injuries

and exacting punishments for their own wickedness and depravity from one another, as each man was striving to seize something of another's property and was laboring to heap up riches for himself from another's possessions and goods. And if it happened that one of them had an enmity with another, especially a Christian, as if seizing the opportunity, he immediately sought to drive him from life by force and to claim his substance for himself. When such disorder of affairs prevailed everywhere and was destroying everything like a consuming flame, many of those who dwelt in the fields and villages, abandoning whatever they possessed in them, and regarding everything as secondary to their safety, fled to the more populous cities as to a kind of asylum.

[6] Indeed, even the inhabitants of the cities themselves, especially of that which we call the Holy City of our God, and Jerusalem itself is endangered: greatly stricken with fear, each person setting aside the care of his own works and business, began to dig trenches, build walls, block up gates, and organize nocturnal and diurnal watches against the sudden and unforeseen onslaughts of the plundering bands, that they might be able to repel the ultimate destruction. And indeed for those desolating firebrands, those savage and wild beasts, that is, the Tribe of Jectan, throughout the whole circuit of the mountainous region, no place had been left inaccessible; and they were already boasting that they would even attack the Holy City itself, seize it, and make it the fortification of their own ^c Fossatum. As indeed they attempted to do, when they all came unanimously with their whole multitude to besiege it: and they would have carried out this intention of theirs, had not a more divine power come to repel them, joining itself to the guardians of the city, though few in number, and wonderfully defeating and confounding the impure enemies and frustrating their hope: truly providing with the greatest concern for the venerable places and the holy Resurrection of Christ, and by no means forgetting the multitude of the faithful of both sexes dwelling therein and the many monasteries.

[7] the Laura of St. Chariton is plundered, Thereafter, gathered in the places surrounding the ancient Laura of our Holy Father Chariton, after they had consumed all the surrounding districts in the manner of locusts or of a divinely imposed punishment (for what can suffice for the insatiable gluttony of so many thousands?), they finally plundered the sacred Laura itself, the Old one, leaving nothing to those Fathers: but inflicting the gravest evils upon them and subjecting very many of them to various tortures. And already the impious devastators had spent no small number of days there, when they began to threaten us with fury and to sharpen their teeth against our Laura like fierce boars, and to roar like lions, desiring to devour this one also: for in the whole surrounding region nothing had remained that they had not plundered, except this Laura alone of our Holy Father Sabas, like a cluster of grapes on a vine after the harvest; with Christ our God stretching over it the palm of His almighty hand and wonderfully defending it as a demonstration of His invincible power and of His constant providence over it and singular love.

[8] For who would not admire, Brothers, and be vehemently astonished at the protection and providence of God, with God protecting the Laura of St. Sabas: considering that pestilential rabble of barbarians hateful to God so long disposed toward us that they daily threatened to make an assault upon the Laura and to bring about its utter ruin, and yet were repelled and prevented by an invisible and divine force from rushing upon us? And this was all the more wonderful, because certain enemies of Christ, who had been neighbors of this Laura for a long time, had long eagerly desired to bring it and its affairs under their own power, and had gratefully seized upon the time and occasion of such confusion and disturbance, which they had long and anxiously awaited, through which, freed from all fear and terror of the Magistrates, they were confident they would reduce the Laura to solitude and desolation.

[9] And indeed, since they were illustrious and prominent in that great Fossatum, whatever the neighbors might plot against it, they never ceased to incite and exasperate the multitude against us, endeavoring by every means to set them upon us: but their plan did not turn out as they wished, with God, through the prayers of our most blessed Father and true servant Sabas, fortifying His flock and dissipating the counsels of the adversaries, as once those of Ahithophel, and exhibiting in a wonderful manner, according to His own will, that guard with which He had surrounded us. 2 Kings 17:14 For on one occasion, our aforesaid enemies, with a band of impious men gathered, by enemies slain near Bethlehem, were rushing upon the Laura with such fury (as some of them afterward related) that they had resolved not simply to plunder it but to utterly devastate and destroy it. But while we rested in peace and were unaware, divine vengeance met them and led their adversaries out against them in battle. For the soldiers stationed to guard the city, sensing their movement and approach (since they had their own scouts who carefully observed and signaled everything that was being done among them from a distance), went out to meet those whom they believed were heading against the city, and joining battle near holy Bethlehem, they killed many of them and slew them as they fled through the wilderness: and so their nefarious plot was disrupted and vanished.

[10] At another time also, a furious multitude of barbarians, stirred up by the devil and the enemies of our Laura, on another occasion turned to mutual slaughter, had agreed to rise at first light and destroy the Laura; but the Lord, its defender, dissolved their agreement for evil, as once that of those who conspired in the time of Heber to build a tower: for when in a certain town many had found jars of wine hidden under bundles of vine-shoots, filled with immoderate drink, they began to fight among themselves in their drunkenness, and their plan together with their assembly was dissolved. Genesis 11:7

[11] meanwhile the Laura monks live in fear: While matters were proceeding in this way (for such confusion and disorder of affairs continued for many months), with the roads leading from every direction to the Holy City virtually devoid of travelers and everything being full of fear and the deepest despair; in what sort of fear, trembling, and anxiety do you believe, dearest ones, we lived during all that time? With what tribulation and expectation of the gravest dangers and evils did we contend? Our necessities were brought to us sparingly and scantily from the Holy City, and were often plundered along the way: we spent most of our time together in some elevated place, scorched by the divine heat and chilled by the nocturnal cold, awaiting the sudden arrival and assault of the impious: and to certain scouts stationed at a distance on the mountaintop, we had given orders to alert us by some signal of the presence of the barbarians, if they should appear anywhere: and so for one natural death we were dying a thousand times over, overcome by the fear of the tortures we might have to endure: especially since we held suspect the rage of those enemies whom we have mentioned before.

[12] How often, when some multitude of them from Arabia or elsewhere made their transit through us to their great Fossatum, as very frequently happened, gathering from all sides in crowds to one place, and (with the scouts giving signals of their presence as if they had come on account of us and against us) the beating and noise was made to summon the Fathers who were dispersed in their individual cells, we heard the cracking wood as signs of present death! But far more, the very sight of the barbarians, equipped with horses and arms and marching in groups, approaching us, disturbed and dissolved our spirits with fear; while, filled with our provisions and equipped for their journey, they looked around truculently, and declaring their evil intent toward us with their very eyes, they departed, with God averting them through the prayers of our Holy Father Sabas.

^a Or rather Jecsan: for Josephus reports that this son of Abraham by Keturah was directed by his father into Arabia, Jescanite Saracens and the Sabaeans, descended from Saba, the firstborn of Jecsan, make this plausible: but to Jectan, son of Heber, in Genesis 10, the habitation is said to have been made "from Mesha as you go to Sephar, the mountain of the east," within which borders interpreters generally with Jerome include the regions of the Indies, so that it appears the error crept in for the scribe in the similar names.

^b Perhaps Scariphaea or Scarphaea: for among the Fathers of the Council of Jerusalem there is Stephen, Bishop of Scarphia: Scarphaea and no name from those otherwise known comes closer to this.

^c "Phosaton" here, elsewhere "phostaton," and also "phousaton," is taken by the Greeks almost as the very camps themselves, Fossatum = camps. whence "phosaton poiein" and "phousateuein" mean to pitch camp, as occurs frequently in Theophanes: undoubtedly a word derived from the Latin-Barbarian languages to the Orientals, most commonly used by writers of the later age, but in a simpler meaning for "ditch," in French "fosse."

CHAPTER II

The steadfastness of the Fathers. The furious irruption of the Saracens into the Laura.

[13] Amid these things, while much time passed, the Fathers, placed as if in perpetual agony on account of their immense fear, insisting on supplications night and day, implored the mercy of God, that He might accomplish in them His good pleasure, The Fathers resolve to remain in the Laura, and whatever was more conducive to their salvation. For none of them emigrated from his hermitage, leaving the Laura, although he could safely depart from there and be saved in one of the cities, if he wished: but just as from the beginning, having left the world and all worldly things, they had given themselves entirely to following Christ, and having taken up the Cross as if dead to the world, had been led by Him into this desert; so they had resolved to persist and remain in it and to endure whatever danger and temptation: exhorting one another and with fraternal affection admonishing that they should believe that Christ, to whom they were betrothed and for whose sake, each leaving his own homeland, they had chosen to inhabit this wilderness, could easily free them, if He wished, from the hands of the barbarians: but if they were to be delivered to them for death, He would surely permit this as being more useful and excellent.

[14] "Let us therefore receive from the hand of the Lord what will benefit us," they said, lest they incur the mark of inconstancy, "and let us not, on account of the terror of savage barbarians, return to worldly tumults, giving everyone cause to suspect that we are afflicted with the disease of cowardice: since we are commanded by the Lord and our Savior Jesus Christ not to fear those who kill the body but cannot kill the soul. If it is a beautiful thing to see those who, withdrawing from the world, retreat into solitudes, following the footsteps of Christ more closely: it is certainly shameful and disgraceful for those once separated from the world and having spent no small time in the desert, turned to flight by human terror, to return to the world. Let not the enemy of all taunt us that, terrified by his satellites, we fled to the cities, he who has so often been overcome by us and driven to flight, and like a cast-out dog has departed in the greatest confusion, with Christ our King fighting with us against him.

[15] and they exhort one another to place their trust in God: "We do not have walled and turreted cities in which to be kept safe: but instead of an indestructible wall, Christ is ours, to whom we have been taught to sing with David: 'Be unto me a God, a protector, and a house of refuge, and a fortified place, that you may save me.' Psalm 30 and 70:3 We do not have impenetrable mail coats, bronze helmets, and leather-covered shields with which to ward off the javelins of enemies: but the armor of the spirit is at hand, the breastplate of charity and hope, the shield of faith, and the helmet of salvation, with which we are armed. Ephesians 6:13 etc. We lack the support of a military phalanx to defend us: but the Angel of the Lord will encamp

around those who fear Him, and will deliver them: for to us, to live is Christ and to die is gain. Psalm 33:8, Philippians 1:21 For no desire to preserve life drove us to this solitude. For what reason, then, did we decide to inhabit this uninhabitable place? Is it not evident that it was for the sake of Christ? If therefore we are killed here, we are killed for Christ's sake, for whose sake we dwell in this place.

[16] anxious lest, if they fled, the Laura would be utterly destroyed, With such words consoling one another and encouraging one another to dare, sincerely committing their bodies and souls to God, they persisted in the Laura. But also another consideration, equally pious and religious, persuaded them to fix their minds immovably upon constancy: namely, that they saw that nothing could befall their ill-disposed neighbors more welcome than to be able to devastate and overturn the Laura and to see it emptied of monks. For if they perceived that the Brethren had withdrawn even for a short time, it was certain that they would come without any delay with all diligence, to burn the church, destroy the cells and level them to the ground, and finally render the place itself completely uninhabitable for the future. So that this should not happen, those magnanimous men nobly remained there and persisted. They were not like reeds which are blown about by every wind: but like towers founded upon solid rock, they persevered unmoved and unshaken when the flood of temptation came and the storm of evil spirits raged. Matthew 7:25. Yet they did not believe they should undergo danger on account of stones or timber: but on account of the glory of Christ, glorified in that place both of old and now, and sincerely and holily worshipped, and adored in spirit and in truth.

[17] For who can be unaware that not so many are saved in harbors which was for so many the occasion of obtaining salvation: open for the reception of those who are in peril at sea, as many as this illustrious and divinely constructed Laura, receiving those who suffered spiritual shipwreck in the sea of life, has snatched from death; and thenceforth preserves those rescued among the living, and presents and sends them to Christ through an upright life and serious way of living. For the salvation of souls, therefore, both those now saved there and those to be preserved by God to all eternity, those valiant men judged that the risk of any danger was rightly and profitably undertaken, for which salvation Christ Himself, with the joy set before Him, chose to die; and His true imitators and servants, following in His footsteps, with immunity from dangers through flight set before them, preferred to suffer and endure however grave evils.

[18] O the resolution of a strong, lofty, and circumspect mind, one that savors only the things of God! thus disposed, God permitted them to be tested by the devil, O the pious intention, conformed to Christ, pleasing to God! How shall I worthily celebrate you, most blessed Fathers, both you to whom it was granted to meet death for Christ's sake and through it to migrate to Him: and you who, still living in the flesh, have been made Martyrs in spirit by your willing readiness for death? The Lord, contemplating such movements of their souls and searching the secrets of their wills, when He saw them held by so great and such ardor, accepted and approved the pious purpose of their minds, and crowned them by means of actual contests and the experience of torments.

[19] For after the all-seeing Christ had sufficiently preserved them, contrary to all hope, for the most part unharmed and uninjured, amid the midst of dangers, with a strong hand and an outstretched arm, so that His singular protection and providence was a wonder to all: lest the enemy should say of them on that account what he once dared to answer about the righteous Job. Job 1:9. "Does Job fear God for nothing?" he said. "Have you not hedged him in on every side? But stretch forth your hand and touch all that he possesses; and also his bones and flesh, unless he will bless you to your face." Lest, I say, the tempter should say the same things about them, who also dared to ask for Peter, and so that Christ might cut off every occasion of excuse from the enemy, demonstrating in reality that His athletes, insuperable in adversity, would carry off victory from all things, He granted him the power to exercise them as he wished.

[20] And he, gladly taking up this contest, by whom the scattered Barbarians were gathered, immediately sought out his satellites and servants, through whom he had previously perpetrated unspeakable deeds, as was said before: the Barbarians, I mean, and having terrorized them with the reported approach of a power coming with authority, he found them indeed scattered and dispersed; yet finding a wicked company of no small number, and through the neighbors who had long been hostile and inflamed with unjust hatred against our Laura (whom we have mentioned elsewhere), gathering others from various places, he surrounded us with a band of more than sixty armed bowmen, hateful to God; whose approach, perceived from afar, some of the Brethren signaled by shouting and with signs.

[21] But we, although we were already hoping to be free from danger (for we had heard some time ago about the dissolution and dispersal of the barbarian armies), they approach the Laura: and expecting to spend the remainder of the now-passing holy Lent in peace, as soon as we perceived the inopportune din of beating and shouting, we gathered at a run upon the accustomed hillock on the thirteenth day of the month of March, in the second hour after sunrise. And now, seeing them approaching from afar and, as if prepared for battle, brandishing their swords and drawn bows, and at last drawing close to us, we were struck with terror and fainted, while they, divided into two parts, were striving to surround us in the middle. But certain of the Fathers, having regained their courage, went out to meet those who were now close by, hoping perhaps to soothe them with gentle words, addressing them as follows.

[22] some of the Fathers go out to meet them and try to pacify them, "What do you come for in this manner, as if against enemies from whom you have received the greatest injury, and as if having suffered the worst things at the hands of those who injured you, prepared as if to fight in open battle? We, O men, are peaceable toward all, and have never harmed you or any others with loss or injury; indeed we are so far from contention and fighting that we have left the world and all that was ours in it, and as you see, inhabit this desert, that, far removed from all the tumult, strife, and confusion of human life, we may unceasingly bewail our sins; and thus become more pleasing to our God. And not only have we done you no harm: but we have not ceased to do you good according to our abilities. For those of you who chanced to pass this way, we received with hospitality, and endeavored to refresh with food and rest. Do not therefore return evil for good; since you ought to help with all your strength, on account of the benefits that have always been offered to you. And even now we are prepared, by freely providing what we have for sustenance, to receive you kindly and to restore you with our customary hospitality."

[23] "We have come here not for the sake of food," they replied threateningly and insultingly, but in vain: money is demanded, "but for money: one of two things remains to be chosen: either you produce money for us (they named a sum) or you are slain by our arrows." To which our men again responded: "Believe us, O men, believe us, we are humble and poor; and so destitute of every kind of abundance that we do not even have bread to satiety: nor do we possess a plentiful supply of garments or clothing: and as for gold, if you demand it, we have not even thought of it in our dreams; for we live this life in mourning, content with bare necessities, and these sparingly and scantily provided." You would have said they were provoked by the gravest insult, so did they blaze with anger, they pour a shower of arrows upon the Monks, and at last hurl a savage shower of arrows, and did not desist until they had emptied their quivers: thus about thirty of the Fathers were wounded; most of them fatally, others merely grazed on the surface of the skin.

[24] When they had somewhat spent their fury by these means, which yet no surfeit of iniquity could satisfy, they went off to the cells, smashing the doors with great stones, and plundering what had been stored inside; meanwhile, unconcerned with these things, we were tending the wounded Brethren, whom, carrying the gravely afflicted to the nearest cell and extracting the embedded arrows, we bore in our breasts hearts no less pierced by the arrow of sorrow and compassion: whose wounds Thomas tends: for we were forced to see them covered with blood in those parts of the body where they had received wounds; some bearing arrows driven into their chest, others in their back, still others in their forehead: there were also those who, wounded in the head by stones, displayed faces fouled with blood; but all were seized by stiffness and trembling with the grinding of teeth and a deathly pallor: whom the excellent physician, and also the most pious Abbot Thomas (he who was afterward ordained Hegumen of the Old Laura), laying them down as best he could, provided each with the appropriate treatment.

[25] But those truly desolating firebrands, those fierce meanwhile they burn the cells, having ignited the manuthia, and deadly barbarians, as if they had done nothing worthy of their perversity, although they had killed many as far as was in their power and turned everything else into plunder, they ventured with furious audacity to set the cells on fire, using for this purpose bundles of scrub, which we call manuthia, which they found collected and stored by the Fathers in each one, suitable for setting fire to the dwellings: from which, when we saw flames erupting to heaven with copious smoke, we began to burn within our very hearts, and to be overcome with unspeakable grief and inner darkness and anxiety of mind, as if it were absolutely hopeless for the Laura: they deliberate about the same for the church, for they were also deliberating about destroying the church with fire: so that nothing now remained for the wretched but to raise their eyes to heaven and beg for help to be sent from there, imploring the patronage of our Holy Father Sabas.

[26] And it pleased God, the protector of the oppressed, who is near to all who call upon Him in truth, had not the suspicion of approaching help put them to flight. that a very few should be seen in the distance; whom the sacrilegious men, seeing and suspecting that they were coming to our aid, with others perhaps to follow, were checked by divine power, and gathering their spoils, they withdrew. But even after their departure, we were not relieved of all fear, because we dreaded their return: and therefore until the setting of the sun and the failing of the light, we remained motionless in that very place, looking this way and that, as if our hearts foreboded that they had departed only to return.

^a Life of St. Euthymius, January 20, number 138: "when we were gathering food in the wilderness, which is commonly called manuthia": which passage if you compare with the present, Manuthiae. you can understand nothing other than fuel for fire. For "thamnos" is translated as a density of small trees, a thicket, a bush. The etymology is clearly sought in vain from the Hebrew language, as appears from the conjectures offered at the cited passage. But our colleague Athanasius Kircher noted that "manuthi" in Arabic means a fortification: what if among the half-barbarian Greeks the Latin "Minutiae" passed into "Manuthias"? Or was it derived from "manus" in the meaning by which we say "manipuli" (handfuls)?

CHAPTER III.

The second incursion of the Barbarians into the Laura.

[27] On the next day, from early morning until late

Having gathered toward evening in the same place, the Fathers remained together the entire week, we spent the whole day

in pouring forth supplications and prayers to God,

fearing the same things: and likewise we carried on unceasingly throughout that entire week. Moreover, we all gathered together into one place, both because we drew no small consolation

from one another's presence (for we all shared the same wish, that we might either live together or die together),

and because we believed that by this means we could avoid the tortures which they inflicted upon those found alone; just as they had done in the Old Laura, burning some with fire, and devising various other kinds of torments against others.

[28] After that week had passed, on Saturday evening, around the second hour of the night, while we were keeping the customary vigils ^a of the Lord's day in the church, behold, two monks, strong and courageous, by whom the Palaeolaurites sent word, arrived at a run,

drenched in sweat: the venerable Fathers of the Old Laura had sent them to us, observing in this the precept of charity, and impelled by the ardor of fraternal compassion, to announce such things as these: Those impious

and defiled men, they said, who attacked you six days ago, having gathered accomplices in robbery and treachery from every quarter throughout this whole week, and having greatly increased their number, rage furiously and threaten to rush upon you this night, to devastate the entire Laura, and to exercise upon you whatever cruelty and savagery they can,

full of fury and wrath; as we were able to learn from some of their associates who are our neighbors.

And already the barbarians returning, threatening the worst, from our region toward you they began to set out at sunset: and therefore, terrified and

anxious for your safety, we have hastened here to advise you, by making known to you their approach along the way.

If therefore there is anything you must do, accomplish it at once.

[29] Upon hearing this announcement, as if each one had received a sword in his breast, those dismayed by the announcement, from want of counsel we were turned to stupor and a kind of darkness of mind, our strength failing us, and we felt the very framework of our limbs nearly dissolving;

and troubled and dismayed in spirit, we left some in the church to continue the psalmody, while most of us occupied the usual hill; and there, keeping vigil until dawn,

we were almost frozen stiff with cold; while

inwardly fear congealed our blood, and the outward cold coagulated it. Yet we did not forget prayer, even though we were by no means within the church:

but rather, gathering our entire mind and thoughts

and desires, recalled from outward wandering, we had recourse to God with diligence of prayers and urgency of supplications, who alone was able to rescue us from dangers,

as if we were preparing ourselves for the final end of this present life. Others, meanwhile, with eyes and ears intent in various directions, kept watch and observed

whence they might be able to see or detect those approaching.

Therefore, very often the sight or movement of any chance thing disturbed everyone, being taken for the very arrival of the impious.

[30] While we were in such a crisis and in extreme perturbation of mind and body, behold, two persons appeared approaching with the utmost haste: of whom,

when they drew nearer, one was seen to be an old monk of venerable white hair, from the monastery of St. Euthymius it is announced, with the other serving as his guard

and guide of the way: who, exhausted from running and hindered by grief, uttered words broken by breathless sighs, indistinct

and truncated: but holding out a small letter in his hand, he begged that from it we might learn the reason for his coming.

Opening it, therefore, since it could be read by the light of the moon, we recognized that it had been written in this sense by the Fathers of that sacred

monastery ^b which is named after our holy and standard-bearing Father Euthymius, united with us by the bond of fraternal charity.

We wish you to know, Fathers, as has been made known to us by those who had the matter carefully and certainly investigated, that a synagogue of the wicked, gathered from the northern parts of the Holy City to commit a crime,

intends this night to attack you, and to plunder and desolate the Laura: but guard yourselves and pray for us.

[31] From this letter we recognized that this was a different

band ^c from that about which the Palaeolaurites had given us warning. another band also coming against them: For the enemies of our Laura and of their own salvation, whom we mentioned before, had

not been content with one mob of the impious, but had also summoned another assembly and kindred of murderers, so that with both united they might attack us in the greatest number.

When this was understood, our terror was doubled, and the grief

was intolerable, because we saw the danger to be unavoidable. Since we hoped to find no help from men on earth, we raised our hands and eyes

to heaven, and laying before God, who beholds our afflictions and

distresses, those very same afflictions, we supplicated Him, saying:

[32] Look upon our lowliness and affliction,

O Lord, and do not turn Your face from Your servants. You know, O Lord, who turn their hope and prayers to God, that for the sake of Your holy name each one

of us, going out from his house and kindred, came into this rough and barren and desolate

wilderness: not for the sake of any earthly advantage, but lest we should lose Your glory and the blessed vision of Your face for eternity. And now come to our aid: for tribulation is near, for

there is none to help. Ps. 21:12 For behold, Your enemies have made a noise, O Lord, and those who hate You have lifted up their head:

they have said, Come, let us destroy them from among the nations, and let the name of spiritual Israel be remembered no more in this desert. Ps. 82:3

We know and believe, O Lord, that if You should wish to strike them with blindness, as once the Syrians under Elisha, or to slay them in a moment by Your Angel, as … 4 Kings 6:18 and 19:35

A folio is missing in the MS.

and they struck savagely with whatever weapon was at hand — javelin, sword, club, staff, or bow: but very many, seizing huge stones, as large as the hand could grasp, and

lifting them aloft with both palms, hurled them with all their strength against the Saints.

[33] But alas! How shall I make mention of that horrible and most wretched

time without tears? By what means shall I express in words what we ourselves saw with our own eyes? Surely not even if I had ten tongues now, and

as many mouths. For truly speech falls far short of the reality: nor can we imagine what we receive by hearing as we can those things which are set before our sight:

indeed, the very sense of experience itself affects one more deeply than either of those. Never do woodsmen sent into a forest thick with trees attack it with axes to cut it down the barbarians rage promiscuously against the Fathers

as those execrable, savage, and utterly inhuman barbarians, as if in a slaughterhouse, ruthlessly and without

compassion hacked at the bodies of the innocent Fathers. For they did not rage in any moderate way, as those who merely wished to instill fear or inflict slight

pain: but as if they were determined to kill all and to destroy them at last by a cruel death.

And indeed they struck the backs of some with swords, while they battered

the heads of others by hurling great and heavy stones: they beat the legs of these, the faces of those with clubs and rocks:

nor was there to be seen in the entire number anyone not stained with gore and drenched in his own blood. And

indeed, not otherwise than as wolves leaping upon a flock of sheep gathered together rage in their tearing, those

merciless ones did savagely; and like beasts rushing upon the gentle and rational sheep of Christ, they scattered their flock.

^a Those all-night vigils (παννύχιδες), that is, vigils to be continued through the whole night, were customary among monks, as the Life of St. Pachomius at May 14 will teach us.

^b It was east of the Laura at a distance of at least three miles, and somewhat closer to the Holy City than the Laura itself was.

^c In Greek κουστωδίαν: a word which Matthew also uses, as already known in that sense at that time.

CHAPTER IV.

The Martyrdom of John, Sergius, and Patricius. The Torment of the Fathers in the Hegumenion.

[34] After the barbarians had pounded the Saints for some time, like hammermen in a bronze workshop,

they drove them all from every side with a shower of stones and wild

barbarous shouts through the torrent into the church. Of these, some, unable to endure such violence, tried to hide themselves, entering

caves and clefts in the mountains: but very few managed to remain hidden. But as for the Hegumeniarch, that is, the one who was set over the pilgrims

lodging in the Hegumenion, ^a a young man named John, of excellent and virtuous character, when the minions of the devil recognized him, John the Hegumeniarch is cruelly dragged, they struck him

with a thousand blows, overwhelmed him with stones, and finally, having cut his sinews, left him half dead, and did not permit

him to enter the church on his feet: but (whether because the strength weakened by his wounds failed him, or because they wished to increase

his suffering) seizing him by the feet, the savage and cruel men dragged him over rocks and the roughest stones from

the top of the mountain all the way down to the church; as if someone were to find a log devoid of all feeling, or a lifeless

carcass of a beast: and stripping away all the skin of his back and posterior

parts in this manner (for the distance was not small, and the path was a steep descent),

they deposited him in the courtyard of the church barely breathing: and he, at last tortured by the smoke, surrendered his spirit to Christ with

the other Fathers, of whom, God willing, we shall speak.

[35] They had also sent some of their number to the upper places to watch whether anyone was attempting flight, Sergius flees,

and to intercept and prevent him, and to drive him back to the Laura and church, however much he might resist. You would recognize them as disciples of the worst master of all wickedness,

sons of the cunning serpent that harms, a brood of vipers. Therefore, a certain Damascene named Sergius,

when he saw how barbarously and with what blows the Fathers were being driven into the church, suspected that this had been devised

by those execrable villains in order to torture them there; and since he knew that in that place, in a deep recess, certain sacred

objects belonging to the church had been hidden (for he was a disciple of the holy Hegumen himself), he feared that perhaps human weakness, unequal to enduring the violence of torments, might reveal the secret,

and he himself would thereby incur divine judgment, as one who had given what is holy to dogs and handed over what had been offered to God to the ministers of Satan. lest he be compelled to betray the vessels of the church, Therefore the blessed man judged it wiser

to take flight and avoid the guilt of so great a crime.

[36] Him therefore, fleeing at full speed, and already

far from the Laura, and because when caught he refuses to return, the guards posted for this purpose

spotted, and descending, seized him, and prodding him with swords, tried to force him to return to the Laura. But he, confident in spirit and with an undaunted mind, replied: I

shall certainly not return at your command: for it is not for the sake of prayer or on account of the worship of God that you command us to enter the church

today. The barbarians were astonished at his unexpected

fortitude and constancy: nevertheless, again threatening and reviling him obscenely, they beat him with stones and

ordered him to go back: and when they could in no way have him obedient to their commands, they stripped off his garments,

and swore in many ways that they would cut off his head unless he went back where he was ordered. But the noble

athlete showed such strength of soul amid all this that, turning

to the East, and raising the eyes of his heart as well as his body to Christ who dwells in heaven,

he said: I shall by no means go back there at your command:

but if it has pleased you, as you say, to take my head, with Christ's permission, there is nothing, he said, to prevent it. And at the same time he voluntarily inclined his neck: as a certain Brother who was seized with him recounted, after he had returned once that man had been slain.

[37] The boiling rage of one of the deserters could no longer contain its fury: but at the instigation of the devil, with whom

he was filled, he is the first crowned with martyrdom, rushing forward, he wrested a sword from another companion and struck the neck of the blessed man. Nor was

a single blow sufficient for his insane rage: he inflicted a second and then a third. Then, having tumbled the body into the stream, they threw great boulders upon it, so that almost the entire

corpse of the Saint was crushed. Thus, having contended nobly against the wiles of the enemy, and resisting even unto blood in his struggle against sin, and allowing himself not even a little to be drawn down from the highest pinnacle of virtue,

either by the ignoble feeling of pusillanimity, or by the present terror of the death threatened against him, he truly shone forth as noble and

endowed with a certain divine constancy of soul, and was the first to deserve to be crowned with the crown of martyrdom. His sacred

body, stained and dyed with precious blood — or, to speak more fittingly, washed — we placed in reliquaries,

together with the rest of the company of holy Fathers taken on the same day. But these things occurred afterward: let us resume the thread of the narrative we had begun.

[38] The crafty authors of this most wicked plot,

scouts posted to prevent flight, and most cunning in bringing their wickedly begun work to completion, had sent some of their number across the torrent to the east,

from where the western parts are everywhere visible to the eye, so that they might point out and indicate to their accomplices in crime those who wished to flee or hide,

whether in some cave or cavern or in the recess of a cleft rock, by voice and hand. Hence it came about

that no one could in the end escape their deadly net and the snares drawn all around, once all had been searched for and discovered by informants, as we said. Now, since our discourse has progressed to this point, it would be wrong for me

to pass over him whom the constancy of a noble heart advanced to the supreme pinnacle of perfect charity, to be attained by deed itself: for it is not fitting

to leave unsung here so praiseworthy a disciple in the imitation of his master Christ.

[39] Some of the Brothers, having escaped from the hands and eyes of their pursuers, had fled to a cave they indicate that some are hiding in a cave, in which they hoped to hide securely and to escape the bloodthirsty robbers.

One of the scouts positioned opposite, to the east, looking across and observing them entering the cave, pointed them out to his companions with a shout, and soon someone, standing

over the mouth and entrance of the opening with drawn sword, began to threaten the hidden ones with a terrible

shout, and to order them menacingly to come out. Their spirits, as men who had been discovered

and were about to be dragged at any moment to a cruel butchering, began to fail: and indeed it would have been all over for those seven (for that was their number), had not one of them, most worthy of remembrance and praise, ^b an Adrene by race,

named Patricius, seeing his anxious Confreres shrinking from danger, been kindled with divine zeal, one of them, Patricius, voluntarily going forth, and full of love and

fraternal affection, roused himself, and addressed those hidden with him in this manner: Take courage, my most beloved

Brothers and those most closely joined to me in spirit: I

today undergo danger and death for you: I

hand myself over to the hands of the cruel barbarians for your freedom: but you, who would otherwise be involved in the same peril,

keep silence, and by no means leave the cave.

[40] Whispering such things to the trembling men, he rushed out, and

coming forth to the barbarian thirsting for blood, he said: Come, let us go where you command. But you, the other replied, bring out also the rest who have been hidden inside with you.

But the noble soldier of Christ and fearless warrior contended to the contrary, and with many words tried to persuade the executioner

that he alone had been inside. When the impious man was persuaded of this, he takes upon himself the danger averted from the other companions, the champion of fraternal charity immediately seized the path to

the church, most eagerly outrunning the barbarian himself. O brave soul, full of God! O

divine and extraordinary charity, which, having attained the utmost height of consummate

perfection, held fast to the limits of supreme love set by

the common Savior of all: for in this, He says, all men shall know that you are my disciples, if you have love for one another: and He indicated what the measure of love should be,

adding: This is perfect charity, that a man lay down his life for his friends — which this most excellent and never sufficiently

praised Patricius demonstrated had been fulfilled by him in deed itself. John 13:35 John 15:13

[41] whose praiseworthy charity, Blessed indeed are you, thrice most fortunate one: because you were found to be not only a hearer

but a doer of the law, and of the new commandment which Christ left us, saying: A new commandment I give you, that you love one another: because,

pressing in the footsteps of Christ the Lord, you followed Him as a good servant and teachable disciple: because, having been made conformable

to His sufferings, you were consequently also a partaker of His glory in the heavenly kingdom. John 13:14 Remember therefore

us, O Venerable One, who ardently celebrate your virtue. Indeed, I desire and wish for nothing more

than to dwell upon your praises: for you, who are in no need of our applause and are above them, are yet worthy

of a thousand honors: but the whole company of Martyrs awaits me, who bore a similar fortitude, he is crowned with martyrdom,

who with the same constancy in a like resolve held fast to the sum of most perfect love to the very last

breath amid their torments, as this discourse will most clearly prove. Therefore, the God of all knowledge,

who is Christ the searcher of hearts and minds, graciously receiving the most generous readiness of this most noble young man,

adorned him at last with the crown of consummated Martyrdom: for he was found among those who gave up their spirits, suffocated by smoke; of whom I begin to narrate.

[42] Now the bloody devastators had gathered all the Fathers from every quarter, partly within the church, a great ransom is set for the Fathers, partly

forced into the Hegumenion; accordingly, the leaders of the robbers and those who were foremost among them in rank, first singled out

as many of the monks as seemed in any way to be eminent, and said: Redeem yourselves and your church with four thousand gold pieces: if

you do not, we order you all immediately to be beheaded, and we consign your temple to the flames. To whom they mildly

supplicated, saying: Spare us for God's sake, good men, and do not shed our blood today without cause. We neither possess nor have we ever possessed the sum of gold you demand: but if

it please you, here are the garments we wear: indeed, we will lead you to our own cells, and hiding nothing of our possessions, we will most readily display everything to you: leave us only our lives, even if naked.

[43] At these words the barbarians became enraged, as if provoked by the gravest

insult, and leading them out into the open area ^c of the Hegumenion, they called upon the Ethiopians the Ethiopians are brought in to terrorize those who make excuses (for they had with them

a multitude of Ethiopians also) to bring swords immediately and be at hand to behead the Fathers on the spot. And when

those black men stood there with barbarous howling and naked swords, no less dark in mind than in body, they entered together with them: and first

seizing the Oeconomus, they placed him against the wall with his arms spread out in the form of a cross, and drew taut and

fitted arrows to the strings of their bows, as if they were about to pierce him with arrows at any moment; and they threatened death

to all, unless they promptly brought what was demanded: But also, they said, bring forth from the hidden places of the church the vessels of gold and silver

and other treasures. The Fathers tried to placate them by whatever means they could, and to persuade them that they had neither gold nor knew of any treasures.

[44] Then show us, they said, your leaders and superiors, your stewards and the caretakers and custodians of the things belonging to the Laura and the church, that they might at least indicate the Prelates,

otherwise we shall this very hour expel you from life. But to these words also they replied again: We have already told you that we possess nothing of what you demand: if however you seek

our Hegumen, know that he is absent from here: the rest of us are equals, of the same rank. For indeed

our Hegumen, beloved of God, was at that time away from the Laura on account of some necessary business. When therefore they had terrified them greatly and for a long time, they again led them outside the Hegumenion

into a spacious place, where the camels were customarily unloaded: and stationing them there,

but in vain: they are driven into the church, and displaying the same rage, they put forward the same demands with fury and threats: and from the Fathers

the same answers brought back the same excuses. Finally, when they saw that they were accomplishing nothing, and that all were prepared to undergo death, having driven these also down

into the church, they heaped everyone together indiscriminately.

[45] Then indeed there was to be seen a pitiable spectacle,

most worthy of tears and sighs and lamentation.

One or more folios are missing in the MS.

choosing to live, whom they killed by suffocating with smoke, as will be told presently.

^a Just as now in monasteries the name Abbacy specifically designates that part of the house Hegumenion which is proper to the Abbot and also serves for receiving guests, separated from the common habitation of the monks.

^b Adra is an episcopal city of Arabia Petraea, close to Trachonitis. Adra, a city. William of Tyre, book 16, chapter 10, says it is commonly called by the name of Bernard de Stampis.

^c In Greek ἐν τῷ ξηροκήπῳ, a compound not found elsewhere by us, meaning, as it were, a dry garden. ξηρόκηπος

CHAPTER V.

The Torture of Smoke, by Which All Were Tormented and Eighteen Were Suffocated.

[46] The Physician is sought in vain. In truth, what happened concerning the Physician mentioned above must not be wrapped in silence — I mean Abbot Thomas, that man distinguished for Christian virtue, who at this very time was governing the Old Laura in holiness. Driven by I know not what sinister demon, enslaved to demons,

they persuaded themselves that money would be found with him: for he was especially famous. But since they did not know him by sight, they went around to everyone, demanding

that the Physician be shown to them. But the venerable Fathers, being religious and upright and most especially devoted to fraternal charity, never betrayed him by nod, word, or hand, even though he was standing in their midst.

The more enraged they became — those whom nature herself had made savage — the more they marveled at the Saints' mutual love for one another, and their steadfast affection toward their Brother; yet all the more they pressed on, beating them with clubs

and piercing with swords and javelins those who refused to reveal the one they sought. But

with their interrogation frustrated, since they accomplished nothing, exhausted, they drove them all into the inner cave.

[47] And here it seems by no means beside the point to describe the layout of the place itself, and to make it known to those unfamiliar with it. The layout of the church

The cave is very spacious, to which divine providence gave such a configuration that, being shaped in the manner of a church,

it thereupon obtained the name of one. ^a For toward the east it has what is like a conch: ^b

and on the northern side there occurs a certain recess deeply hidden in the fashion of a secret chamber, from which the Fathers, cutting away a portion,

once made a Diaconicon, ^c and within it a Treasury or Sacristy: and of the inner cave beside it

after which, proceeding still further inward, a deep fissure extends by a hidden passage and forms a narrow

channel, which leads upward in the manner of a spiral through certain inner chambers to the Hegumenion.

That our Holy Father Sabas was once accustomed to descend by this route into the church is recorded in his Life.

But afterward the succeeding Hegumens

blocked up such a passage from above, and this fissure remained without exit, impassable; so that this very closing off necessarily doubled the torture of the smoke in that place.

[48] Having violently thrust the Fathers into this opening, they kindled a great fire at the very entrance from damp reeds, in which the Fathers are tormented by smoke, from which a great and excessive

smoke arose: which, swirling about in such confined spaces and finding no passage for ventilation, grievously,

alas! and intolerably tortured and suffocated the Fathers, until, after some interval of time, when they were nearly killed, they shouted: Come out, monks, come out!

And indeed it was necessary for those wishing to exit to pass through the midst of the flames and embers: but everything

seemed more tolerable than the smoke, and lighter than the violent suffocation from it. What more? The footprints of most of the fighters emerging, and their hair and beards, as well as

the hairs of their eyelashes and eyebrows, were singed: and afterward they prostrated themselves on the ground as their breath failed them,

and tried to inhale fresh air.

[49] Those released are interrogated again: After this the torturers returned to resume the interrogation, thinking the athletes, subdued by torments, would easily

confess everything: And show us, they said, your Prelates and the hidden things of the church, unless you wish to perish even worse. But those men, brave even amid these very dangers,

preferred to devote themselves to prayer rather than to think about giving these men an answer: and one said, Receive, O Lord,

my spirit in peace: another, Remember me, O Lord, when You come into Your kingdom: another poured forth other prayers to God: but to the barbarians they gave no answer

as they wished, but only offered the same excuses as before: If you want our garments, and whatever is in our cells,

take everything, with no one begrudging or preventing you: but if you desire to kill us, remove us from your midst as quickly as possible: for you will hear nothing else from us.

[50] When therefore the bloodthirsty dogs saw that they were barking uselessly in vain, because of the unconquerable constancy and mutual love of those admirable

men, and being forced to enter the same place again, which they could not sufficiently esteem as it deserved, taking incentive for their own

madness, and giving rein to their boiling rage, they again cast into the furnace gold to be purified sevenfold —

I mean the holy Fathers — into those narrow caves, driving them with kicks and blows;

while the Fathers begged in vain that they be granted the mercy of being killed outside the cave, rather than being forced to undergo once more the peril of that smoky suffocation — their pleas

of course having no effect whatsoever upon the unmerciful bowels of the barbarians, harder than any bronze; but rather inflaming them all the more

to kill the Saints with the most bitter torments they could devise.

[51] They are tortured for a long time by more copious smoke: and 18 are killed. And so, having driven the Fathers into the same cave, they raised a more copious

smoke than before; and having left them there so long that they credibly believed many of them to have expired, they called for the Saints to come out: and immediately

passing through the very flames as before, they began, half dead, to draw in purer air, and to resume with difficulty

their gasping breath, which had all but entirely failed. But those who had been pushed further inside, being unable to endure the violence of the smoke,

commended their holy souls to Christ the Lord, and were found to number eighteen. Toward the rest,

those cruel barbarians, hardened like rocks, were so far from being softened even a little — their savagery being wearied rather than

sated — that they received those barely saved from fire and smoke and bereft of breath with prickings and beatings,

the barbarians, wearied by their savagery, plunder the cells, and rushing upon those prostrate on the ground, trampled them like untamed mules. When

they accomplished absolutely nothing by all this, and there was nothing further to which their deathly inhumanity — those men alienated from God from the womb — could extend itself, they dispersed through the cells,

broke down the doors driven in with great stones, and seizing as plunder whatever they found in them, in the Hegumenion, and in the temple,

loading it on the Laura's own camels, they withdrew, taking it away.

stronger than the rest rose up and began to search for those lying about, to examine wounds, to revive spirits nearly lost with the blood by sprinkling water on their faces or offering drink,

and to tend to those broken down and overwhelmed by blows, as best they could. Then around sunset, when the smoke had subsided somewhat, lighting candles

and entering that narrow cave, they found the holy Fathers prostrate on the ground, they are drawn from the smoky cave, their nostrils

pressed into the earth: some rolled over upon their faces in manifold contortion, as if looking around

to see whether they might somehow have been able to escape the excess of the increasingly heavy smoke — all lying face down and dead.

[53] O harsh and bitter death! Who could describe in words that narrowness, with the faculty of breathing cut off; they perished by the most terrible kind of death, who could describe

the separation of the soul from the body (I should have said expulsion), deprived of all comfort, or rather, most full of violence and labor?

For when the Most Blessed ones could no longer hold their breath, on account of the heat of the innate warmth burning their chests

and urging them to draw in pure and cool air; as soon as they opened

the passages of their mouth or nostrils, instead of refreshment they were forced to draw in and admit the suffocating vortex of smoke,

instead of cool relief, a burning heat. For when the smoke occupied all the pores and as many open passages as nature has, and had already

filled the chest as well; and being transmitted again through the broad openings of the nostrils and spread through the membranes of the brain,

tortured the wretches fatally; and finally occupying and constricting the very life-blood; it inflicted (as it seems to me) a death more prolonged, harsher, and more bitter

than every other kind of death; and violently compelled the soul to depart from the body joined to it,

the divinely fashioned bond of mutual union being dissolved, nay, tyrannically and hostilely torn asunder. O crime

against God! O inhumanity of murderers, utterly devoid of all compassion! Which did not shudder to rend asunder the handiwork of the divine

hand, and to disjoin, separate, and tear apart what the Creator had bound and joined together by His ineffable wisdom!

[54] But let us direct the course of our discourse to the sequence of the narrative. Sergius is joined to them. After the Fathers had at last, with great

difficulty, extracted those blessed ones from the place in which they had expired (for copious smoke still swirling through the place was bursting forth), with tears

thereafter and lamentation, placing them in the church, they added to them

as the nineteenth Abbot Sergius, whose head, as we said before, had been cut off. and the rites are performed for all together. It was a horrible

spectacle to behold so many wounded, as Scripture says, sleeping — that is, so many dead lying there,

all killed at once and at the same time. Ps. 87:6 Therefore, raising great weeping and lamentation, and having completed the customary Canon,

placing them one upon another in a single vessel, they laid them to rest. For they did not think they should first be washed and wrapped in funeral

linens, and cared for with the same rite as is customary for those who die a natural death:

but rather that they should be buried in their blood-stained garments, just as they were.

^a See the careful description of the whole layout and form in the Life of St. Sabas in Lipomanus or Surius.

^b St. Germanus, Patriarch of Constantinople, says: The altar is a concave place and a throne where Christ the King presides with His Apostles: the conch, a part of the church for

this reason in the apses of ancient churches, built around the altar in the form of a conch, you may see them sometimes depicted in mosaic work; whence the Italians now call it a tribune, which the Greeks here name a conch from its shape.

^c We call it

a sacristy, from which those who are properly vested proceed to perform the sacred rites; Diaconicon and elsewhere the same word is taken for the other side of the tribune itself, where during the liturgy the Deacons could sit opposite the Bishop and Priests.

CHAPTER VI.

Encomium of the Deceased, and the Difficult Treatment of the Rest.

[55] Happy are they whom barbarous ferocity unjustly removed by torment, happy because dead to the world and the flesh, and violently expelled from this mortal life:

for the sake of the heavenly kingdom, for the sake of Christ, they had renounced the whole world, and had cast off all the delights

and pleasures of the world, and had hidden themselves in this most harsh wilderness, alien to those things which can be pleasant or agreeable to the body, and had led their life therein — a life

unpleasant, if you look at the inclination of our corrupted nature, whose passions they were intent on overcoming and mortifying by the constant exercise of a stricter

rule, wasting their bodies with fasts, vigils, and sleeping on the ground, and avoiding the softness of the flesh, severely restraining themselves from its enticements: but a life abounding in the rewards of immense

blessings, if you look at the benefit to the soul, which they had made a kind of dwelling-place

or treasure-house of virtues through the continual meditation on the divine words and Sacred Scriptures:

loving God and neighbor more than themselves: for whose sake they gave themselves over to a bitter death, they also obtained the palm of martyrdom,

having tasted before death itself manifold tribulation, terror, and threat for the Lord's sake:

and thus they completed the fortunate course of a holy way of life, and having kept the faith to their very last breath, they obtained from the almighty hand the perfect crown of both justice and martyrdom.

[56] For who would hesitate to number them among the Martyrs, or would refuse to honor them with the appellation of so glorious a name?

What indeed? by equal or greater right, Did they not endure various torments, and were they not unjustly punished with death for the law of Christ?

Or does someone perhaps think that only those should be called Martyrs who die rather than deny Christ and worship idols?

I indeed, persuaded and convinced by the teachings of wiser masters who speak from divine inspiration, assert without doubt

that everyone who by his death preserves even one of the least of Christ's laws from being violated both is and ought to be called a Martyr, and obtains the crown promised to Martyrs without diminution.

[57] Nay more (although what I say may perhaps seem rash), yet I think it should be said with all confidence than those who are simply killed for the faith

that those killed for the observance of the commandments of Christ are in some way greater than those who were simply killed for faith in Him. For

to deny God, while it is certainly a great and gross sin and brings present death to the soul, often

rouses even the more sluggish and abject spirits to indignation and zeal. But to come into danger for some virtue is the thought only of a robust,

alert, and truly sublime spirit. Of this the same Apostle is my witness, who is also my teacher, declaring thus: For scarcely for a just man does one die: yet perhaps for a good man someone would dare

to die. Rom. 5:7

[58] But if he who relaxes one of the least commandments,

says the Lord, as being for the law of charity, shall be called the least in the kingdom of heaven: it is evident that he who preserves one that is greatest and most broadly

and eminently commanding shall be called the greatest in the kingdom of heaven. Matt. 5:19 For he who endures death for a commandment of Christ will much more willingly die for Christ Himself: but it is by no means

evident that he who chooses death for Christ would allow himself to be killed for His commandment. The proof

and sign of love is the observance of the commandments: For if anyone loves Me, He says, he will keep My word. John 14:24

But which of His saving precepts is the greatest and most excellent? Hear

the Master Himself answering the Pharisee who questioned Him: Master, which is the first commandment in the Law? Matt. 22:36

(and "first" here denotes the chief one) Jesus said to him:

You shall love the Lord your God, and your neighbor as yourself: on these two commandments the whole law depends, and the Prophets: and the Apostle says, The fullness therefore of the law is love. Rom. 13:10

[59] But the Savior, wishing to amplify the legal precept which says, You shall love your neighbor as yourself, and indeed having suffered for sanctioning it to the highest degree, and to establish its absolute and supreme limit,

said: Greater love than this no man has, that a man lay down his life for his friends: for

he who dies for his neighbor loves him not merely as himself, but more than himself. John 15:13 Which undoubtedly

and manifestly these most blessed ones accomplished. For the same one thing was repeatedly chanted at them by their torturers:

Show us, O wretched and abject ones, your Prelates and those who are foremost in rank among you, and we will release you: otherwise

we will kill you. The true athletes of Christ therefore preferred to die rather than hand over their Fathers and Brothers to torments.

[60] I add that they put on a triple crown of combat and martyrdom: indeed adorned with a triple martyrdom: the first, because they were killed for the sake of

Christ: for if they cultivated this solitude for the sake of Christ, it is evident that they endured for His sake everything

they suffered in it. The second, because for the sake of the Laura and its preservation,

and for those saved and to be saved in it, as has been demonstrated above, they gave themselves up: for

the place and time for flight were not lacking to them, had they wished to use them: but they remembered, and inwardly suffered,

what is written: The zeal of Your house has consumed me.

For if Naboth merited praise for being killed for the inheritance of his father's field, from which nothing accrued to the salvation of his soul,

how much more laudably did these men fight for the house of God! Ps. 68:10, John 2:17, 3 Kings 21:30 The third, because they chose to die for their Brothers

and Fathers: and he who does this for a fellow-servant, how much more would he not endure to be killed a thousand times for his very Lord?

[61] But if only those whose contest was for the defense of the faith were otherwise not even John the Baptist Martyrs and were called such: then not even

the Precursor John himself would be reckoned among the Martyrs, whom we know to have been beheaded because

he would not silently leave unreproved one single iniquity of Herod. And what of the Maccabees?

Did they not, lest they transgress even one of the lesser precepts of the law, endure those incomparable sufferings which almost exceed belief? Was it so great

an evil to taste a tiny morsel of swine's flesh? nor the Maccabees:

Does not that which enters through the mouth fail to defile a man? The holy Fathers killed on Mount Sinai ^a and at Raitho also — were they not,

when money which they did not possess was demanded of them, most unjustly slaughtered by barbarians? nor the Fathers on Sinai and at Raitho And yet

the cause of those differs not in the least from that of the Fathers celebrated by us today. And finally,

that John Chrysostom, that most splendid light of the Church, nor St. John Chrysostom, would be martyrs, that teacher of the whole world — was he not punished with exile for defending virtue,

and did he not exhaust such great trials and labors to the very end of his life? Or

shall we perhaps say that because he did not suffer for the faith, he was deprived of the reward and recompense of Martyrs?

Away with that insane mind, that foolish thought!

[62] Moreover, it is not without wonder that those who

suffered among them were certain novices and unlettered men, were not all consummated in knowledge and the exercise of virtue: there were novices among them, ^b and there were

also unlettered men. But all had thoroughly learned to command their passions and to bring into servitude whatever in man

savors of carnal wisdom or makes one esteem and love pleasures or even life itself; they had thoroughly learned

to take delight in the law of God according to the inner man. Rom. 7:22 But the grace of the Spirit, bringing remedy to what is hidden

and granting understanding to little ones, itself receiving their purpose, strengthened them and brought them to the end, deeming them worthy

of the full prize and the excellent crown.

[63] But shall those who still live and dwell in this life the survivors too are to be numbered among Confessors, be judged unworthy of the illustrious rewards of martyrdom?

For if it is the saying of the divine Basil: Honor, then, freely him who has suffered martyrdom, so that you may be a Martyr in will; and in the end, without persecution,

without fire, without blows and stripes, you may be deemed worthy of the same reward as they: Basil, Homily 20, on the 40 Martyrs how much more just is it that those be called Martyrs

and Confessors who, having wrestled with the adversary through various labors and contests, and stained with their own blood, perhaps endured worse things than

those from whom the sense of their torments was taken away together with their life!

For various men, grievously wounded in diverse ways — some in the hands, some in the feet, others in some other member

of the body — whose treatment was so difficult, most of them with heads everywhere wounded and nearly

crushed, for no small time under the most skilled physician and most devout Abbot Thomas endured a long

and difficult treatment, with a steadfast and brave spirit, to be sure, but not without the most bitter sense of immense pain.

[64] For scraping around the wounds and laying bare the very bones of the skull, with a drill and chisel, driven by a mallet in workmanlike fashion,

he extracted particles of the shattered and broken bones; ^c so that the very membrane

enveloping the brain was visible, and not rarely overflowed with pus and discharge: so that a certain elder preferred to die and this

was not just one or two suffering such things, but very many: so much so that there was among the elders one whose hand had been dreadfully wounded with a sword,

and when the physician despaired of curing it and requested a saw in order to cut it off entirely from the arm, he, seeing

what great pains those Fathers who were under the surgeon's hand were enduring and with what difficulty they were being healed, refused all treatment altogether: whence, with the flesh putrefying

and swarming with a multitude of worms, within not many days, departing from the prison-house of this his little earthly body,

so subject to so many sufferings, a twentieth added to the rest, he passed over to a dwelling free from pain and labor, to be joined with Christ: and being added to the holy Martyrs,

he completed the number of twenty, just as the guard once added to the suffering forty holy

Martyrs sealed their number of forty.

[65] But lest anyone perhaps suspect that we, defining this matter by our own judgment, are bestowing upon these Blessed ones

the name and appellation of Martyrs, and in some way favoring ourselves, we adduce the very Doctor of the universal Church,

John Chrysostom, I say, in confirmation of what has been said thus far,

as one who most plainly proclaims and affirms the same things. In that first sermon ^d, therefore, which he composed in chapters

for those who are easily scandalized, in the nineteenth chapter he pursues such matters in these very words which I append.

[66] For not only those who are summoned before tribunals and ordered to sacrifice and do not comply,

these things are confirmed by the authority of St. John Chrysostom, because they suffered what they suffered, are to be called Martyrs: but also those who,

for any matter whatsoever that is pleasing to God, voluntarily chose to suffer something. And if anyone considers the matter carefully,

these deserve the name more than the former. For the merit is not equal when such destruction and ruin of the soul is set before one,

to be content to suffer something and not perish, and to endure this same punishment for some lesser good work. And not only those who were killed,

but also those who were prepared and ready for this, obtained the crown of martyrdom — both this

and what I said before I shall endeavor to prove by the testimony of Paul. For when the Blessed Paul began to enumerate those who

had been illustrious in the times of the forefathers, and had begun from Abel himself, then proceeded to Noah,

Abraham, Isaac, Jacob, Moses, Joshua, David, Samuel, Elijah, Elisha, and Job, he added, saying:

Therefore we also, having so great a cloud of Martyrs imposed upon us. Heb. 12:1

[67] And yet not all of those were killed — indeed not even one, except two or three, namely Abel and John:

the rest ended their lives by a natural death. And indeed John himself was not killed because he was ordered to sacrifice and did not comply, nor was he led to an altar,

nor dragged before an idol: but for one word. For because he had said to Herod: It is not lawful for you

to have the wife of Philip your brother, he was cast into prison and endured that death. Matt. 14:4 And if he who avenged a marriage contracted against the laws — inasmuch as

it was in his power (for he did not correct what had been done amiss: he merely spoke, he was unable to prevent it) —

if then, when he had merely spoken, and contributed nothing else from himself, because he was beheaded, he is a Martyr and

the first of Martyrs: those who exposed themselves to so many deaths, and opposed themselves no longer to Herod but to the Rulers of the whole world;

and undertook the defense not of one unjustly contracted marriage, but of ancestral laws and ecclesiastical

rites, which others were attacking: and who both in words and in deeds showed such great

confidence, since they died daily — men, women, and children — do they not deserve to be enrolled a thousand times in the number of Martyrs?

[68] Since Abraham also, though he did not actually slay his son, sacrificed him in the purpose of his mind,

and heard that heavenly voice saying: You have not spared your only-begotten son for My sake. Gen. 22:12

Thus it is that wherever the purpose of the mind is perfected in virtue, it merits the full crown. And

if he, since he did not spare his son, was so celebrated: these men, since they did not spare themselves, consider what great

reward they shall receive; who not for one and two or three days, but for the entire time of their life stood in this battle-line; harassed by reproaches, insults, injuries, and calumnies.

Nor is this of small moment: for which reason the great Paul praises this also, saying: And

on the one hand you were made a spectacle by reproaches and tribulations, and on the other you became companions of those who so lived.

Heb. 10:33 But why should I also commemorate those who themselves also died, and incited those by whom such contests were undertaken?

[69] You have heard, dearest Brothers and Fathers, that resounding trumpet of the Church publicly confirming

and sealing our words: this humble and plain discourse of mine has shone forth, adorned by the sublime eloquence of so great a master, like

a diadem receiving a precious emerald. Our opinion has been strengthened and made credible to all

by the irrefutable authority of him who both received wisdom from God and was a singular herald of Christ.

We may seem to have obtained even more than we wished: for when John, that cicada of the Church, teaches these same things,

would anyone still be doubtful about them?

^a They are venerated on January 14.

^b Therefore they were not all Superiors of monasteries, about whom alone the eulogy treats: for although only these were sought, they were not identified while the others kept silence.

^c Our friend Francesco Maria Fiorentini, a physician of Lucca, suggested for the illustration of this passage Celsus, book 8, chapter 3, who teaches from Greek authors, as is his custom: Surgical instruments for wounds

If the defect is narrow enough for a trephine to grasp, that instrument is preferably fitted … if wider, the matter must be handled with a drill, and a hole is made at the very boundary of the diseased and healthy bone, then another, etc., until the whole area that is to be excised is surrounded by these cavities. Then the chisel, driven by a mallet from one hole to the other, cuts out what lies between them.

^d From this it is evident that the sermon of John Chrysostom divided into 23 chapters is undoubtedly genuine, A homily of St. John Chrysostom which our Fronto Ducaeus first brought to light: but whether the Saint wrote several on the same subject, or in what other respect this is called the first, is unknown to us.

CHAPTER VII.

Apparitions and Miracles.

[70] But so that it might appear more clearly and certainly how pleasing to God the passing of those Blessed ones was, At the very hour, Cosmas, one of the suffocated,

and so that it might be known that, having been received by Christ the Savior in glory, they had great power with Him, God, the worker of wonders, willed that some great and stupendous

prodigy should appear on that very day on which the Saints suffered; of which two persons entirely worthy of trust became the observers and witnesses. For after the second

exit of the Fathers from that penal cave, while the holy Martyrs who had been extinguished remained within;

and while the sacrilegious men were conducting the interrogation of them, as has been described, one of the Brothers saw a certain one of the dead

lying inside the cave, named Cosmas, ^a standing apart before the Sanctuary, ^b

with his head anointed with oil, is seen with a cheerful countenance before the Sanctuary, shining and resplendent

beyond measure: ruddy of face, cheerful of countenance, and showing great signs of an exulting soul,

and I marveled, he said, considering the thing within myself — first indeed at the serenity and pleasantness of his appearance,

especially in such a place and at such a time: and then, how is it, I said, that they do not bring him along with us to be interrogated

and tormented: but allow him to stand alone so fearlessly and unharmed? For up to that point

the Brother did not know that the one he saw was one of those who had remained inside, suffocated.

[71] But after the impious ones had departed, likewise also to Sergius when inspecting the bodies, a certain old

solitary among the Fathers, who had for many years led a life pleasing to God in the wilderness, named

Sergius, weeping and mourning over all the evils that had befallen them, and especially over the death of the Blessed ones, entered the holy church with a lamp lit,

in order to learn thoroughly how many and what sort of Fathers had fallen asleep: and behold, he beheld that very

Abbot Cosmas, who meets him as he enters, whom the aforesaid Brother also had seen in so splendid a bodily appearance, coming forth

from the cave: and when they had bowed their heads to one another in greeting in the customary manner, ^c Abbot Cosmas ^d

approached the sanctuary, speaking these words: Pray for me. Therefore Abbot Sergius, entering, examined and carefully touched

the faces of the Saints, and seeing among them this same Abbot Cosmas lying there lifeless

and dead — the one whom he had met coming out when he wished to enter — he immediately came out in haste,

struck with fear, hoping he might be able to overtake him as he wished: but searching for him everywhere, since he could

nowhere find him, he recognized that a certain vision had been divinely presented to him, to confirm more clearly their holy death

and the blessedness of the immortal life which they possessed.

[72] On that very night of their glorious falling asleep, when there had been a great drought that year in the Laura, an opportune rain falls through their prayers, a shower

so copious fell through the intercession of their prayers that it filled all the cisterns and reservoirs. And immediately

the Lord took vengeance for the blood of His servants unjustly shed, and rendered to our neighbors

sevenfold into their bosom, according to the words of Scripture: for a severe plague having arisen, those barbarians, both

those who had dared to perpetrate that injustice which none should dare, and those who, inciting them, had armed them against the Laura, the barbarians are divinely punished,

were consumed by disease, pestilence, and a most terrible death, so rapidly, one on top of another, that

they were not able to bury their dead and entomb them with the customary rites: but for the most part they buried them

by heaping a light covering of earth, or threw them into caves and caverns: whence, dug up and dragged out by dogs, they became prey

and food for them. Ps. 78:12 So that all marveled at the destruction coming upon them, the sudden and swift

extermination, as the impious failed before the swiftness of divine vengeance: and on everyone's lips

was that canticle of the Prophet David: How have they been brought to desolation? They have suddenly failed, they have perished

because of their iniquity, like the dream of those who awaken. Ps. 72:19

[73] I shall not hide in silence what a most trustworthy Presbyter narrated to me. A Syrian Presbyter receives skill in the Greek language

This man, endowed with great virtue, being a Syrian, burned with a vehement desire to learn the Greek language thoroughly: and now, knowing how to express the psalter with great labor, after a fashion,

he had begun to apply himself laboriously

and studiously to the reading of the divine Scriptures, wishing to accustom his tongue entirely to the plain and clear

pronunciation of the true dialect. And when this exercise of reading was progressing with difficulty, and not without tedium and frustration,

he finally began to lose heart. But

falling asleep, he was visited by one of the holy Fathers, Anastasius ^e the Protodeacon, of whom we made mention above,

who had been a familiar friend of this Father, from Anastasius appearing to him, and asked the cause

of his sadness. He explained his slowness in learning. To whom the Saint, smiling, said: Open your mouth

and extend your tongue to me: and producing a new cloth which he had with him, rubbing

and wiping it clean — a thick and slimy viscosity having been removed — he disappeared, and at the same time the sleeping Presbyter awoke.

He confirmed that from that day he experienced such facility in understanding that dialect,

such a ready fluency of his obedient tongue whether in reading or in learning, that he was a wonder to himself, and was amazed at God's care for him

and the grace of the Saints.

^a At the end of the Life of St. Stephen the Sabaite, a Cosmas is also named to whom the future glory of the same Stephen was shown in a vision shortly before his death.

^b Ἱερατεῖον signifies to the Greeks that part of the church which contains the altar and the seats and tables of those ministering within and outside the tribune, barring by a screen — indeed a solid partition — the access of the laity to the sacred precincts, and even their sight of them.

^c In Greek καὶ βαλλόντων ἀλλήλοις μετάνοιαν συνήθως: concerning which custom Goar in the Euchologion says: μετάνοιαν βάλλειν If they meet Priests and monks (the Greeks), within the space allowed for offering a greeting, with hand placed on the chest they say μετάνοια: both to indicate by this word that they are showing them honor, and to beseech through their prayers that a time of penance be granted them by God: and those receiving respond with the same word and with good wishes, gratefully returning both greeting and honor.

^d Thus the sense seems entirely to require: in our copy, however, it reads ἐξελθὼν, going out.

^e If the Acts were now complete, there is no doubt that we would have in them the martyrdom of this man by name, likewise that of Theoctistus, of whom mention is made in the cited Life of St. Stephen, and of many others by name.

EPILOGUE

[74] And these indeed are few and small tokens of the grace in which by how many titles the Blessed are to be called, O holy and God-beloved

Martyrs, you are strong: but the glory which you now enjoy by your merits, who would suffice to narrate? Truly blessed are you,

and blessed in God; because, violently cast out from the life that is on earth, you have been found worthy of another, more blessed life in heaven.

Blessed are you, most fortunate Fathers; because, anticipating natural death, you crucified yourselves entirely

to the world, and in newness of life you emulated an angelic manner of living in this world. Blessed

are you, most holy Fathers: because in this present life you subjected the desire of the flesh, opposed to the law of the mind, to the law of life.

Blessed are you, best of Fathers: because, destroying the passions of the body by the rigor of your discipline,

you made it obedient and compliant to the soul, and you made what was baser in you serve the worthier part;

and you subjected your soul with all obedience to the yoke of the law of Christ.

[75] Blessed are you, most glorious Fathers: because you kept your noble souls free, lest they serve the delights and pleasures of the flesh,

and preserving in them the nobility of the divine image uncontaminated, you retained the form

and color of all its lineaments unconfused and unchanged. Blessed are you, Fathers adorned with every virtue:

because, imitating excellent painters with these virtues as with tinctures of the finest pigments,

imbuing your souls from the discipline of the divine Scriptures and expressing in them the living

likeness of those virtues and a God-formed image, you displayed yourselves to the world. Blessed are you, Fathers most worthy of that very beatitude;

because nothing of those things considered pleasant in this life was able to beguile your heart

or deceive it; or to distract, draw away, or disturb it from continually contemplating God and finding its sole delight in Him.

Blessed are you, Fathers most deserving of every good: because whatever concupiscence was in your soul, you directed toward God and the enjoyment of the things of God:

and your anger you turned, as a kind of sword, only against sin and its inventor and father.

[76] Blessed are you, venerable Fathers: because you prudently refused to walk the broad way of pleasures, as one that leads to a ruinous end:

and chose to travel the strait and narrow way, as one that introduces its travelers into blessed and truly most happy

repose, never turning back or straying. Blessed are you, unconquered Fathers, because the adversary, seeking you out

just as Job who was proved through many contests, and emptying his entire quiver of wickedness and deploying every engine

against you, was unable to overthrow the insuperable strength of your soul. Blessed are you, Fathers endowed with divine wisdom:

because, sharing in the sufferings of Christ — first in your ascetical discipline, then also in your contest —

you were consequently made partakers also of His glory: for if we suffer together, says the Apostle, we shall also be

glorified together and reign with Him forever. Rom. 8:17

[77] Blessed are you, reverend Fathers, who, wrestling invisibly against principalities and powers, against the rulers of the darkness

of this world, against spiritual wickedness in high places, and conquering;

again visibly, by the endurance of torments and unconquerable constancy even unto death, you put to flight the visible enemies of truth.

Eph. 6:12 Blessed are you, Fathers to be celebrated in all ages; because in both

kinds of contest you turned back both adversaries, who rushed upon you hostilely and

savagely, and fighting strenuously and with youthful vigor, and winning victory in various battles,

you most justly deserved from both perspectives to be crowned.

Blessed are you, thrice-greatest Fathers: because through the smoke and stench of a mortal and easily extinguished fire,

you entirely escaped the peril of an immortal and never-to-be-extinguished conflagration, and you plucked the sweet-smelling fruits of Paradise.

Blessed are you, most lovable Fathers: because, pressed by a suffocation of brief duration, you breathe freely and rest

in a place of pasture.

[78] Blessed are you, most honored Fathers: because, enclosed in a narrow and dark cave, and deprived of this momentary

life, you have passed over into those spacious and ever-green fields, in which imperishable flowers bloom,

where unfailing light that knows no evening ever shines, whence all mourning, whence every shadow of anguish and pain is banished.

Blessed are you, most holy Fathers: because you have become a desirable addition to Christ, and a glorious expression of the Martyrs

from the beginning of the world, having obtained the perfect palm of martyrdom even after the times of persecution.

Blessed are you, Fathers inspired by the divine Spirit; because, purifying and sanctifying your bodies

and souls with sacred fasting, you adorned and consecrated the season of Lenten abstinence; since in it, through your blood,

you drew near to Christ, and before His Passion which brought salvation to the whole world, having suffered yourselves with Him, you celebrate

the life-giving Pascha — that is to say, the liberation and complete freedom from sin, and from the spiritual Pharaoh, the exactor of servile

works, and from the error and darkness of Egyptian servitude — just as the glorious forty ^a soldier-Martyrs of Christ

brought back the crown as victors from the arena.

[79] Remember also us, Fathers ever to be remembered by us, He prays to the Martyrs that they would intercede for the Laura,

with whom, while you were living in the flesh, you lived in fraternal fellowship; although now, having left your earthly abode,

you dwell in joy and light with the heavenly ones. Do not forget our brotherhood and this your Laura

and the community that sent you ahead from earth to heaven: for through you, Most Blessed, we too are blessed,

because we have furnished such first-fruits, such rich and holy spoils to Christ the Lord, an acceptable sacrifice to God

in an odor of sweetness — sincere, irreproachable, and most pleasing. To the life-giving, divine, and consubstantial Trinity,

which has willed that you should stand before it forever, offer continual and persevering

prayer for our congregation: that we may be delivered from the manifold snares, ambushes,

and most wicked machinations of the malignant enemy; that we may be freed from the passions and defects of mind and body; that we may be saved from

the envy and deceits of visible as well as invisible enemies; and that, passing this life in peace and tranquility,

we may be found worthy of the participation in those immortal blessings of which you have been deemed worthy, and of the repose and place of never-ending life — we too,

although what we ask is great.

[80] for the Church Pray also for the common and uniquely orthodox Church: that, with the temptations and tribulations which are variously

devised and stirred up against it by the enemies of truth ceasing, peace and tranquility

may come to it, and cessation and rest from trouble and disturbance. And remember also your unworthy servant,

that he would intercede for himself, who offers you the humble first-fruits of his discourse

and sings hymns — worthless indeed and far inferior to your greatness, and deficient,

yet composed and adorned with the most willing spirit despite the weakness of his powers. For my humility,

beseech, O Fathers most worthy of being celebrated with every kind of praise, the remission of sins, the purification

of passions, the desired course of a tranquil life: that I may escape hell, be freed from torments,

and someday stand without shame before Christ the Savior, not far removed from the abode of your dwelling,

although such a petition exceeds my merit.

[81] And you, most august Father of the Holy Fathers, trainer ^b of ascetics, leader of monks, exerciser of fighters,

most blessed Sabas, He congratulates St. Sabas, and commends these most renowned dweller and cultivator of the desert: receive your children, who

so nobly contended against sin and its instigator and leader the devil, until by their sweat,

labors — indeed by their blood — they brought home the victory won by fighting manfully for virtue. Present them to Christ

the Judge of the Contest as chosen Martyrs and laurel-crowned victors: for it is nothing new for you to prepare your disciples

not only for monastic discipline, but also for the contests, and to render them fit for martyrdom.

I call to witness the memorable times of the Persian invasion, and the 40 former ones under Chosroes,

when the Holy City of Christ was also seized, and those venerable and adorable places and temples

were consumed by fire: for then, from the number of your children, you brought no fewer than forty ^c

to Christ to be joined to the Martyrs, upon whom the Persians, ^d worshippers of fire and the insane cult of Mithra, rushing

in one place, cut them all down together: they too preferring to die in their own Laura rather than flee from the face of their enemies

and redeem their life by leaving it and fleeing.

[82] I call to witness Christopher, worthy of his name, and a glorious soldier and Martyr of Christ: and Christopher, from a Saracen made a Monk and Martyr, whom

a few years ago, translated from infidelity to the worship of the true faith, and grafted from a Persian and unfruitful

wild olive into a fruitful olive, and marked with divine baptism, and clothed in the monastic and angelic

habit, and numbered among your holy flock, you presented as a crowned Martyr to the Lord. First, fighting excellently under the religious garb,

then no less nobly in the arena of martyrdom, he conducted himself well, when,

ensnared by an apostate from the faith and brought before the very King of the Saracens and the chief of the senate,

he made a fair confession, and his neck was severed with a sword, for the faith and piety of Christ, on the fourteenth day

of the month of April, on the third day of Holy Week, ^e three days before the Lord's Passion, by whose sufferings we have been saved.

[83] and finally commends the Laura to him Now then, most divine Father and our most revered Ambassador before God,

look upon your flock and the Laura which you established by your labors; and from the raids

of the savage enemies who surround us, both visible and invisible, vigilantly

guard it; until the second coming of the Savior from heaven, and His fearful manifestation, strengthening

your spiritual seed within it and gathering it from every quarter into it with Christ, and from it leading them into the joy

of your Lord: so that, presenting all the followers of your teaching without reproach before the Judge together with yourself, you may say:

Behold, I and my children whom You have given me, O God: and may we hear that desirable and most lovable voice:

Come, blessed of My Father, possess the kingdom prepared for you in Christ Jesus our Lord,

to whom be honor, power, and dominion with the Father who is without beginning, and the Holy, good, and life-giving

Spirit, now and always and forever. Amen.

^a We treated of these who suffered at Sebaste in Armenia on March 10.

^b Properly signifies one who anoints those about to wrestle: but taken more broadly it is understood of the very prefect of the palaestra: see Cicero, book 1, letter 9 to Lentulus.

^c Indeed 44: their feast is observed on May 16: their martyrdom preceded the capture of the Holy City by one week.

^d It is established that the Saracens perpetrated that slaughter: but those who either served under the Persians, or sought impunity for their crimes under their shadow, seizing the opportunity.

^e And therefore in the year of Christ 789, when Easter fell on April 19, seven years before the suffering of these Fathers.

POEM ON THE SAME

distributed through the Odes of the Greek Office from the Great Menaea, by the same author Stephen the Sabaite.

ACROSTIC

Ὕμνοις γεραίρω Μάρτυρας ὁμοτρόπους.

I celebrate with hymns the Martyrs of like character.

John, Martyr, monk in the Laura of St. Sabas near Jerusalem (S.)

Sergius, Martyr, monk in the Laura of St. Sabas near Jerusalem (S.)

Patricius, Martyr, monk in the Laura of St. Sabas near Jerusalem (S.)

Cosmas, Martyr, monk in the Laura of St. Sabas near Jerusalem (S.)

Anastasius, Martyr, monk in the Laura of St. Sabas near Jerusalem (S.)

Theoctistus, Martyr, monk in the Laura of St. Sabas near Jerusalem (S.)

The other Fourteen, Martyrs, monks in the Laura of St. Sabas near Jerusalem (SS.)

figure

ODE 1

O Christ, to me who desires to praise the multitude of Your divinely inspired Martyrs, grant from heaven the light of understanding, moved by their prayers, that I may compose a song worthy of God.

All, instructed by the discipline of the Spirit, and governing by it your bodies and senses, you became holy temples of God, O God-bearing Martyrs: for Christ dwelt in you.

Leaving behind the transient riches of earth, and spurning the delights of life as dreams, you desired the unchangeable kingdom of Christ, which you now enjoy.

ODE 3

Your whole life, devoted to stillness, you entirely consecrated to the all-seeing God, O Saints; and offering yourselves as divine holocausts, you merited the perfect crown.

Embracing the monastic life out of desire for the stricter way, as true disciples of the God-bearing Sabas, you withdrew from the tumults of the world.

Cultivating the seed of the divine Word received in your souls, O Saints, and watering it with the streams of your tears, you brought forth fruit a hundredfold to God.

ODE 4

The enemy, moved by envy, fiercely assailed the Martyrs intent upon the exercise of virtues in the desert: but he was driven back as if by a battle-line drawn up against him.

The deceitful dragon, rooting error in his disciples, stirred up barbarian tribes to mutual slaughter, through which he also strove to expel the Saints from the wilderness.

The enemy, raising swelling waves against the immovable Saints, could not put them to flight, and having been defeated in the invisible contest, he undertook a visible battle in vain.

The Prince of evils, full of poison and fury, rushed upon them with his retinue; and incited to bestial rage against the Saints, he poured forth rivers of blood through unheard-of wounds.

While they were entrusting their mortal hopes to the earth, stored in corruptible gold, the noble Athletes, casting theirs into heaven, cried out: Glory to Your power, O Lord.

Raging mercilessly like wild beasts, they tormented the Saints with stones, clubs, and swords, ordering them to reveal their leaders: but these, strengthened by the law of charity, utterly refused to do so.

ODE 5

Taught by the instruction of perfect love, O Saints, Your law, O Savior, they laid down their lives for their friends, and imitated Your voluntary sacrifice for humankind.

Your commandment, O Christ, appeared more powerful than death itself, raising nature, born from the will of the flesh, above itself: for following Your law, they chose to die gloriously for their friends, these men endowed with a truly divine mind.

Sprinkled in mind with hyssop through baptism, you repaid your own household, O Saints, by shedding your blood for them, and tested by fire in the prison like gold, you became a sweet-smelling sacrifice to Christ.

ODE 6

Those who served Christ laughed at the threats of tyrants, because they had spent their whole life in the constant meditation of death.

The barbarians, suspecting them of abounding in treasures, barbarously tortured those who had nothing, and who, despising corruptible things, possessed only what is incorruptible.

The athletes of Christ, having put on indomitable strength, rendered vain the raging of the barbarians as much as that of the infernal Cerberus.

ODE 7

The assaults of both visible and invisible enemies were blunted, as they saw the Martyrs scorn their blows, and amid their wounds sing a hymn, saying:

Blessed and praiseworthy are You, O Lord God of our fathers.

Both family and fatherland and riches they renounced, espoused to You, O Christ, because they burned with love for You alone, who are truly lovable: and they fled to You, O Savior, God of our fathers.

The bloodthirsty barbarians did not deter Your lovers, O Christ, from serving God in the wilderness: for they did not fear those who kill the body, since they had Your commandments as an unshaken foundation.

Having the divinely written law on the tablets of their hearts, the Martyrs proclaimed the one and triune God, and cried out to Him: Blessed and praiseworthy are You, O Lord God of our fathers.

Singing psalms in their all-night vigils, the Saints, comparable to the angelic orders, sang: Bless, all you works, Christ forever.

ODE 8

Following You their Lord with their whole mind and taking up the Cross, the Martyrs sang: Bless, all you works, Christ forever.

Enduring showers of stones, and beaten with clubs, the Most Blessed sang this one thing: Bless, all you works, Christ forever.

With the full intention of mind and body, raising their spirit to Christ, the Saints sweetly sang: Bless, all you works, Christ forever.

ODE 9.

Having nobly and devoutly awaited the approaching barbarians, and stripped in various ways, the Athletes of Christ overcame their insolence and the dominion of this world: wherefore they also carried back double crowns from the just Judge of the Contest.

O blessed inhabitants of caves and caverns throughout your whole life, you are enclosed in the narrow opening of a single cave, and stained with blood, and overcome by the heat of fire and the vapor of grievously burning smoke, you appeared as victors.

We celebrate together your contests, by which you fought manfully against sin, as noble soldiers standing firm for Christ: for you conquered gloriously, and now standing before the Most High with the hosts of the Saints, remember us.

Help us by praying, O Saints, surrounded in heaven by a triple radiance, together with Sabas as Father and leader, as his true sons, that salvation of souls may come to your companions who sing of you, and that peace may be granted to all the holy Churches.

O Son of the Virgin, cast down the arrogant confidence of the fierce, and frustrate the counsels of the wicked, O Creator: but strengthen impenetrably the host of Your faithful, O God, exalting their horn and confirming their faith, that we may all magnify You.

Each ode was concluded with a special invocation of the Mother of God: which strophes, because they are found collected from the Menaea in Simon Wagnereck's work on the Greek Marian piety, are here omitted, especially since their initial letters are not contained in the elements of the acrostic: so that these too might be included, it was the concern of other authors of similar odes, especially Joseph the Hymnographer. As we shall see below at the twenty-eighth day in the odes on St. Hilarion the Younger.

ON BLESSED AMBROSIUS SANSEDONIUS OF THE ORDER OF PREACHERS AT SIENA IN TUSCANY.

YEAR 1287.

Ambrosius Sansedonius of the Order of Preachers at Siena in Italy (Bl.)

[1] Ambrosius, a man distinguished for sanctity and resplendent with miracles, is held among the Sienese in such veneration that they celebrate his feast just as the Bolognese celebrate the feast of St. Dominic;

so writes Jerome Burselli of Bologna in his manuscript Chronicle of the Order, around the year 1290, His feast is a principal one at Siena, composed at Forli after the middle of the fifteenth century, in the words cited by Julius Sansedonius, Bishop of Grosseto, in his Life of this Blessed, book 3, chapter 1. The Sienese celebrate

this feast on the Friday before Passion Sunday, not on the day the Blessed died, which was March 20 and the vigil of St. Benedict, but on the Friday before Passion Sunday: because, when this coincided with the feast of St. Benedict

in the year 1287, when he was carried into the church for solemn funeral rites, he began to shine forth with very many miracles. For from that time onward,

as Antonius Senensis writes in his Chronicle, the feast is celebrated with great pomp, with the Senate and the entire populace coming to the Office at that time, and all the people abstaining from servile work in his honor.

[2] So indeed the Sienese, and indeed to this very day: but the rest of the convents of the Order of Preachers, elsewhere on March 20, scattered through the Roman province, observed the very day of his death as a feast day,

after the power to render public veneration to Blessed Ambrosius was granted to them by Eugene IV. From this it came about that his memorial was placed in the Roman Martyrology (which we more willingly follow) at the twentieth day of this month: although after

the year 1622 the entire Order adopted the twenty-second day by an indult of Gregory XV, permitting that the said Order might everywhere celebrate the Office of a Confessor not a Bishop in honor of Blessed Ambrosius under the double rite: and in the Order on the 22nd, which the ultramontane Provinces, unused to this cult, received

as if Ambrosius had only then been enrolled among the Blessed, as appears from the Table of virtues and miracles of the same, published by Fr. Hyacinth Chocquetius in Douai print on the occasion, as the title indicates, of the Beatification made by Gregory XV.

[3] That Table was derived, as were the Lessons of the proper Office, composed at the same time for the second and third Nocturn, Ancient Acts from the MSS. of Ambrosius Taegius,

from the Life written by Antonius Flaminius and published by Leander, not without errors: but we do not wish to dwell on noting these, having at hand the ancient and most faithful Acts

drawn from the manuscript Codices of Fr. Ambrosius Taegius in the convent of S. Maria delle Grazie at Milan, praised by Antonius Senensis in his Bibliotheca: which are all the more worthy of public light because Taegius took care to transcribe unchanged the style which Leander Albertus presents in contracted and altered form,

at least as far as the history of his life and virtues is concerned: for the series of miracles, as often elsewhere, he altered here as well, reducing them to certain headings and titles, and not infrequently condensing them into fewer words.

[4] But the miracles themselves were so many and so illustrious, both on the day he died and on the following day, when the body lay exposed before burial for public veneration; by the order of Honorius IV, that the fame of them, suddenly reaching Rome,

came to the ears of Honorius IV, who was residing on the Aventine Hill at Santa Sabina (where both he had a palace and the Preachers had a monastery), and there confined to bed with gout; and moved him to decree that

certain leading Brethren of the Order should compile, from the reports to be sent from the Sienese convent to Rome for the purpose of initiating the canonization process, the illustrious ornaments of his life and virtues, together with the miracles that followed his death. Four men were immediately selected, to be named in the heading below: who indeed set their hand to the work not long after: but before they could — I will not say complete — but even begin their own compilation,

the Pontiff was removed from the living on Holy Thursday, the fifteenth day after the death of the Blessed: so that he was by no means able to enroll Ambrosius in the catalogue of Saints, as he had wished.

[5] Nevertheless, the Sienese Fathers hastened to send all necessary documents to the Fathers designated for this compilation: from documents sent within the first month of his death,

as many as could be obtained within the first month after the death of Blessed Ambrosius. But how much time the chosen Compilers spent in writing these acts, we cannot determine from any source. With the cause for urgency removed, it is doubtful whether

the matter may not have languished in their hands for some years after the death of the Blessed: certainly there are various passages from which this would follow, numbers

34, 60, and 62, where they speak of games transferred to the day kept in honor of Ambrosius, and of virgins annually offering a candle at his tomb, and other similar matters: and completed within a few years, which, unless we wish to suspect that they were added by Taegius or another interpolator, as certain other matters seem to have been at number 71, presuppose an experience of several years, and could also have been known by those absent through the spreading of report. But that they wrote from documents submitted so recently after the death of the Blessed is clear

from the miracles, none of which are reported here except those performed in the first days, as they had been taken down at Siena by the Commissioners designated for this by the Bishop, outside the form of a judicial proceeding. Whence it came about

that when some of these were committed to public instruments, certain circumstances had to be set forth somewhat differently,

according to the sworn testimony of the persons testifying about themselves, than they had previously been written down from hearsay or from another's account. This also proves that these Acts were collected somewhere other than Siena, and, as it seems to us, at Rome: otherwise it could not have happened that

the public Instruments made at Siena itself, beginning in the month of April and the following months, were not offered to them to read.

[6] For at number 77 is related the miracle of a six-year-old boy whose sight was restored, as if performed instantly at the touch of the holy hand; the Sienese Instruments made after the documents were sent not having been seen,

and yet the boy's own mother, presenting herself before a public notary, says that the sight was recovered on the day after that touch, when she brought him back, and at a still greater distance from the sacred body:

which difference in the two accounts would not have occurred if the Compilers had seen the Instrument concerning this miracle, drawn up

on April 31 [sic], which is the seventh of those to be produced below. Similarly, at number 93, in the miracle of the boy healed from a fistula perforating his foot, the Compilers would not have written nine years

for eight; nor would they have made the boy's mother Bonaventura the wife of Saliminis when she was the wife of Jacobus, if they had had before their eyes Instrument

XII, drawn up on May 8: they would surely have had it, had they not written somewhere other than at Siena. Nor could the said Compilers, had they written at Siena, have excused since they were perhaps writing at Rome:

the fact that they could not see the form of prayer written down by certain Brothers from the mouth of the dying man, as they excuse themselves at number 64. Nor would they have omitted to narrate how sumptuously

a new chapel was begun to house the sacred body, with a fixed sum of money to be paid monthly from public funds established for this purpose by a decree signed on August 19, and

with Indulgences proposed by Bishop Reinaldus for the promotion of so pious a work. For these things should have been mentioned at the place where it is said that, after not many — that is, forty — days

after his death, the Saint was transferred to the chapel which was in the middle of the church, to the most ornate tomb there constructed by the nobles and people of the city.

[7] whence we shall give those Instruments, After the above-mentioned Acts we shall give the original texts of twenty-eight Instruments, collected by Julius Sansedonius from the Archive of the Sienese Convent itself, with the cross ✠ substituted for the Notarial signs,

which he reproduces exactly. In the third place we shall produce a Sermon on the virtues and miracles of Blessed Ambrosius, quite lengthy and often cited by the aforesaid Julius, and a Summary of the Life and virtues from MS., transmitted to us

from Siena from the same convent's parchment codex, through the favor of the R.P.M. Antonius Accarigius, Prior, together with a very extensive series of miracles, numbering almost three hundred, which the author appended to this his sermon,

who calls himself Fr. Recuperus of Siena and is thought by Julius to have been one of the four Compilers, otherwise known as Recuperatus of Petra Mala — which, even if someone should not accept this, he should nevertheless recognize that the writer was a contemporary of the Blessed,

as we shall say at greater length in our prologue to the same sermon.

[8] And these are the sources from which all others drew or could draw whatever they wrote about Blessed Ambrosius: The earliest Acts published in Italian in 1509,

which indeed Sebastianus Flaminius did in Latin in Leander Albertus, using only the four Compilers; but rendered into Italian and published on August 23, 1509, by Simone di Nicolai Cartularii: which edition we too desired to obtain, in order to collate Taegius's codex with it, and thus to learn

what he himself may have omitted or changed in arranging the miracles. The same edition was before the eyes of the most diligent collector of matters pertaining

to the Blessed, Julius, already mentioned several times: whom we are forced to believe, from marginal annotations and certain other indications, did not see the original Latin text. Collecting from this same Julius all the remaining things that were worth knowing about Blessed Ambrosius, Posthumous glory taken from Julius Sansedonius: concerning the veneration of his body or feast and more recent miracles, we have called it Posthumous Glory, a name taken from the matter. There also exist in the manuscripts which Julius used, unpublished treatises on the Life of the Blessed, by Giovanni Battista Gori of Siena and Gregorio Lombardelli, to be mentioned below on account of the health recovered by a remarkable miracle, which he had sought solely for the purpose of completing that work.

[9] To these add the published Lives by Seraphinus and Silvanus Razzi, Other writers on the Life of Bl. Ambrosius, of whom the latter celebrated the Dominican Saints and Blessed, the former the Etruscan ones, in the Italian language; likewise the Life by D. Alessandro Guilielmi, similarly published in Italian at Rome in the year 1595; and finally the above-cited Table of Hyacinth Chocquetius — to pass over the rest who inserted praises of this blessed man into their writings. Omitting these, it remains for us here to demonstrate, what we would scarcely believe unless convinced by evident testimony, The Blessed died, that Blessed Ambrosius died in the year 1287: for it is not without difficulty not in 1286, that such weighty authorities place the death of the Blessed in the year 1286 of that century, the first of whom is Fr. Recuperus himself, followed by the Necrology of the Sienese convent, likewise Pius II in his Sienese Chronicle, which Julius says exists in Lunadorus de Paganis, Bishop of Nocera, holding the same calculation; which was also held by Fr. Bernard de Lutzemburg, Prior of Cologne, in a chronicle compiled within the first twenty years of the sixteenth century, and therefore not with the best right called "most ancient" by Julius. Indeed the Acts transcribed by Taegius, and Flaminius following the Italian version, or 1285: and Antonius Senensis himself write that Ambrosius departed from this life in the year 1285.

[10] Before all these, however, we give greater weight to the testimony of so many public Instruments, as many as will be produced below, drawn up in the year 1287, but 1287, as public Instruments demonstrate, Indiction XV: of which the seventh in order, signed on April 21, names the day of the burial of Blessed Ambrosius as the day of St. Benedict most recently past: and the first, written on May 4, says the day of his holy passing was March 20 most recently past. Most especially, however, the irrefutable authority, excluding all evasion whatever, is that of the fourth Instrument, in which, signed on May 9, a certain Nella testifies that on the day of the burial of St. Ambrosius of Siena, that is, on the day of St. Benedict, before the third hour, coming to his burial and kissing the hand of the said St. Ambrosius, she commended herself to the said St. Ambrosius, and placed his hand to her face, where the illness was … and was immediately healed on March 21 in the aforesaid year and Indiction. All of which, and more, since Julius had and transcribed them word for word, we cannot sufficiently wonder how, with his mind preoccupied in favor of the preceding year, he could write on page 147, treating of the miracle proven by the first Instrument: concerning this a public Instrument was made on May 4, 1287; and yet add a marginal note in which it is said, By this Instrument the true day of his passing is proved, which was March 20 of the year 1286: it is also remarkable that he was so anxious about the day alone, that he raised no question anywhere about the year: which could also have been known from Friday before Passion Sunday coinciding with March 21 to have been different from what he thought.

[11] What then shall we say to such illustrious testimony for the year 1286? Nothing other, certainly, than what frequently happens in similar cases, namely that those unless the year be reckoned in the Gallic manner from Easter, who signed this year were Dominicans, whose Order, being still recent at that time and having originated in France, could easily have followed for some time even in Italy the Gallic custom, by which the year begins from Easter, and reckoned the month of March, in which the Blessed departed this life, to the preceding year: while the Sienese Notaries, according to the more common custom of Italy, began their year either from the vigil of the Lord's Nativity or from the Kalends of January. Those, however, who wrote the year 1285 must necessarily be believed to have been deceived by the original text, transcribed from the Compilers' drafts by a hasty copyist, which was deficient in the last unit numeral.

[12] This concerning the year of death: concerning the day there would be no scruple unless the Acts at number 69 said He seems to have died in the evening hours beginning March 20 that the burial of the sacred body was delayed for two days, on account of the very great devotion and frequency of the people: but that he was buried on the day of St. Benedict the Abbot. But there is no great difficulty even in this: for you may say that he died after sunset, in the early hours of the night, at which time, although for us who reckon hours from midnight the day would still be the nineteenth, for Italians, however, the twentieth day was already beginning to be counted. Under the beginning of the night, rather than midnight or dawn, he departed from the living, as the multitude of people gathered before the convent when he was dying persuades, and the pious devotion of pious women praying in the church, as well as his own apparition, which an infant of eighteen months asserted was made to the midwife returning home (certainly before full nightfall) and announcing the death of the Blessed, as reported in Recuperus, number 49, and other similar things. By this reasoning, however, it will not be surprising if the Saint, laid out for burial, and therefore he lay exposed for two full days, was displayed in the church on the very morning of the twentieth day: and if the Brothers, moved by the multitude of people rushing to the church, postponed the funeral rites until the following day, and could not commit the body to burial until nightfall, when the people had finally departed.

LIFE

Written by Fr. Gisbertus of Alessandria; Recuperatus de Petramala of Arezzo; Aldobrandinus Paparonus, Oldradus Bisdominus, of Siena, of the Order of Preachers, by the mandate of the Lord Honorius IV, Supreme Pontiff.

From the MS. of Fr. Ambrosius Taegius of the Convent of S. Maria delle Grazie of the Order of Preachers at Milan.

Ambrosius Sansedonius of the Order of Preachers at Siena in Italy (Bl.)

BHL Number: 0382

BY FOUR CONTEMPORARIES.

TABLE OF CHAPTERS.

CHAPTER I. On his noble lineage and the nobility of his parents.

II. On his misshapen birth and subsequent miraculous conformation of limbs.

III. On his admirable progress in childhood and adolescence.

IV. On his fervent charity in assisting the needy.

V. On the demon attempting to recall him from his holy purpose in the guise of a Friar.

On another temptation of the demon, appearing to him in the guise of a girl, and his victory.

VII. On his happy entrance into the Order of Friars Preachers.

VIII. On a certain illusion of the demon which he endured, and his victory against the demon.

IX. On his admirable genius and fruitful study.

X. On his fruitful lectures read in various schools of study.

XI. On the peace arranged by him between various Princes and peoples of Germany.

XII. On certain heretics converted to the Catholic faith by him.

XIII. On the absolution from interdict of the city of Siena miraculously obtained.

XIV. On the rallying of Christians against the infidels and the demonic temptation overcome.

XV. On the reformation of the study of Theology made by him in the City of Rome.

XVI. On the absolution from excommunication of Conradin the Swabian, obtained by him from the Pontiff.

XVII. On the peace between the Florentines and Pisans established by him.

XVIII. On his profound humility, and the wonderful examples shown thereof.

XIX. On his fruitful preaching and the wonderful prodigies divinely shown therein.

XX. On certain miracles which were divinely wrought through his merits while he was preaching.

XXI. On the austerity of his life and mortification of the flesh.

XXII. On his pure and unblemished virginity of mind and body.

XXIII. On his devotion to the Most Holy Body of the Lord.

XXIV. On the special grace which he had in his prayers.

XXV. On his final illness and happy passing to the heavenly homeland.

XXVI. On the prodigies and revelations divinely shown at his passing.

XXVII. On his solemn funeral rites and devout burial.

XXVIII …

XXIX. On the miracles divinely wrought after the passing of the holy man through his merits.

XXX. On the crippled and paralytic healed through the merits of Bl. Ambrosius.

XXXI. On the blind given sight and those suffering from eye diseases healed through his merits.

XXXII. On the deaf and mute healed through the merits of Bl. Ambrosius.

XXXIII. On those suffering from a flow of blood healed through the merits of the blessed man.

XXXIV. On those suffering from the epileptic disease healed at the invocation of Bl. Ambrosius.

XXXV. On various persons with fevers cured through the merits of Bl. Ambrosius.

XXXVI. On diseases of quinsy and the throat cured through his merits.

XXXVII. On diseases of fistulas healed through the merits of Bl. Ambrosius.

XXXVIII. On women laboring in childbirth freed through the merits of Bl. Ambrosius.

XXXIX. On certain persons freed from the assaults of their enemies.

XL. On certain women possessed by demons freed through the merits of Bl. Ambrosius.

XLI. On certain wounded persons healed from their wounds through the merits of Bl. Ambrosius.

XLII. On certain dead persons raised to life at the invocation of Bl. Ambrosius.

XLIII. On certain persons healed from various infirmities through the merits of Bl. Ambrosius.

CHAPTER I.

Birth, Infancy, Childhood of Bl. Ambrosius.

CAP. I

[1] The Blessed Man Ambrosius drew his illustrious origin ^a from the noble Both parents noble at Siena, and military family of the Sansedoni in the city of Siena in the Province of Tuscany. His

Father was called Bonatacha, ^b son of the Lord Adeodatus, a most distinguished knight and most learned man, and of no small reputation in military affairs.

His maternal lineage was from the likewise noble and military stock of the Stribelini of the same city. His mother was called Justina, daughter of the Lord Ægidius, a valiant knight.

These two noble families were among those which brought luster to their city, and especially on account of the great victories which they had obtained against the Saracens, with the acquisition of great treasure: as we have more fully seen in the public records written for the perpetual memory of the matter.

For a perpetual memorial it was also decreed that the aforesaid families might build a tower ^c in their city. The aforesaid Bonatacha was

quite eager to fight against the infidels: for which reason he frequently endeavored to be present at Councils ^d celebrated for this cause.

CAP. II

[2] From these families, then, Ambrosius was born: with a misshapen arrangement of limbs indeed, Ambrosius is born, monstrously deformed, so that his future sanctity might be more openly shown by a miraculous transformation.

His arms were fixed to his sides and his legs to his hips, and of unequal proportion: his face was dark and disproportionate in its parts.

He was born in the year of salvation one thousand two hundred and twenty, on the sixteenth day before the Kalends of May. His mother

Justina was afflicted with wondrous grief, uttering these and

similar words: Alas for me! Behold, the overflowing joy which I continually felt during the time I carried you in my womb has now been changed into bitter and lasting grief. Ah! Lord God, could You increase such great gladness in my heart and mind, which I continually felt, because You knew that the end of all my joy and of my wretched life was at hand? Was it so pleasing before You? I pray You therefore, most merciful God, that You may by Your kindness grant me the grace of patience, that I may be able to bear this grief calmly for love of You. Blessed be the name of the Lord forever.

[3] Bonatacha, the father, was absent when the infant was born; an unknown pilgrim confirms a prediction about him, but before he returned (as we shall relate) he was miraculously healed. The boy was handed over to a certain nurse to be raised, who lived near the gate of the said city which is called the Roman gate. It happened that the aforesaid nurse was holding the infant in her lap before the door of her house, and a certain old man in pilgrim's garb was passing by: who, seeing the infant, began to marvel at him. The nurse, noticing this, covered the infant's face with a veil: but the pilgrim, observing this, said, inspired by the divine Spirit: Woman, do not cover the face of this child: for he will be the light and glory of this city. When a year had passed since his birth, the nurse ^e was accustomed to carry the infant in her arms, with his face covered, to the church of St. Mary Magdalene of the Friars Preachers, in order to hear Mass. This church was near her house, where a certain tabernacle filled with many precious relics was kept, before which she was accustomed to kneel and pray to the Lord for the health of the infant: before the tabernacle of relics, then she would withdraw to another part of the church, where the infant continually wept. It was discovered, however, that as long as she did not depart from the tabernacle, the little boy shed no tears: and this was known to all the Friars and neighbors.

[4] One day, while many were watching this, the nurse went out of the church, accompanied by many people, health miraculously conferred upon him, and the little infant began to cry loudly, with the greatest wailing, looking toward the aforesaid tabernacle with his face turned, while the Friars and those present marveled greatly. Those present compelled the nurse to return to the said tabernacle: when she had reached it, the little boy, drawing his hands from his swaddling clothes with his previously contracted arms, raising his hands on high, invoked the name of Jesus in a clear and loud voice, as clearly and distinctly as it could be pronounced by any person, three times. Many ran together to behold so great a miracle, who were well aware that the infant had been born deformed. with the joy of the entire city, The Friars who were present had the swaddling clothes removed, and then his legs, which had previously been fixed to his hips, began to extend; and his face, which had before been dark, began to shine with wondrous brightness, to the admiration of all who stood by. All with one voice gave thanks to God and praised the mercy of the Savior. The pious mother ran to this spectacle, all the relatives also ran, and rejoicing with joy, rendered immense thanks to God. The boy was carried home accompanied by a great throng of men and women. And when the fame of so great a miracle resounded through the city, the whole city was filled with great gladness, and there was none who did not give thanks to God with alms bestowed and prayers poured forth. And so the boy grew, and appeared more handsome from day to day, so that the words of the pilgrim were clearly made manifest, and widely known: his father, however, was absent at that time.

CAP. III

[5] When the fame of so great a miracle flew through the neighboring cities, very many persons, both religious and secular, came to Siena for the sake of seeing the boy, ^f and if they were religious, when they were in his presence, The infant delights in the sight of religious, if he was lying down, he would rise up cheerfully, laughing and stretching out his arms; if he was carried in someone's lap, he would reverently incline his head three or four times, until it was evident that he moved himself to show them reverence: if they were seculars, he would gaze at them intently, remaining with a grave and thoughtful look. Another sign of future sanctity also appeared in him. Whenever he happened to see any book, he showed by whatever signs he could that he wanted to have that book in his hands: so that his pious mother could by no means read the Canonical Hours of the Blessed Virgin in his sight: and in turning through books, and if perchance it was not given to him, he uttered such great wails that they could not quiet him, until he had the book in his hand: and having obtained it, he was very happy, and was content in turning through the pages of the book and babbling to himself while examining them. It was recognized in this manner that he greatly delighted in having books, and was exceedingly sad when he did not have one: for he could not pass an entire night in silence, unless for some period of time a book with a light was given to him, to be turned through in his usual manner: for this was the one remedy for soothing the child when he wept.

[6] His father had certain small books made, with figures of secular persons of various stations, rather than in seeing pictures, and another in which images of religious were painted: so that from this he might determine whether the boy took as much delight in looking at figures as he did in looking at lines. When the book containing images of seculars was given to him, he refused to look at them: but when the book in which figures of religious were painted was shown to him, after turning it over, he looked at it intently and gladly, and took very great pleasure in looking at these: but he seemed to delight more in examining letters than figures. It once happened that the city of Siena was infected with plague, the boy occupies himself in praying at little altars, at which time his parents, to avoid the disease, moved to the country: when the boys of his age gathered together, Ambrosius was among them: some of them built houses of mud, others castles, some horses, others men: but Ambrosius made altars, and placing crosses upon them, with washed hands, on bended knees, with hands joined, he persisted before the altar as if about to pray. By which it was given to understand that his most pure hands ought to accomplish very many things concerning the most pure Sacrament of the altar, of which he was afterward a most keen expositor through his wonderful teaching; he also produced a golden treatise ^g on this subject.

[7] He quickly learns his letters, The boy began to speak words before the usual time: whence his father had a book written for him containing the primary elements of letters with some vernacular verses, assigning him a tutor who would teach him his letters. In a brief space of time, and almost miraculously, he learned to read the book: and afterwards he handed him over to a master of Grammar to be steeped in good letters. The ingenious boy advanced beyond measure, surpassing many of his contemporaries, on account of the immense memory with which he was endowed. His supreme delight was to read and understand the Psalms which his mother was accustomed to say in the Office of the Blessed Virgin. His mother, he rejoices in committing many prayers to memory, showing him also certain prayers, he read them all and committed them to memory most quickly: and he so delighted in these that he continually desired to learn others. Wherefore very many religious brought him devout prayers, which the holy boy committed to memory as quickly as he could. When he was now seven years old, by the working of the Holy Spirit, he learned the daily Office of the Blessed Virgin, and strove to recite it devoutly every day.

[8] to give alms, As for pilgrims and other poor people, as soon as he began to go out, he would bring them to his own home and refresh them with alms with the greatest joy, and afterward he was accustomed to accompany them devoutly to the exit of the house. When the needy came to his parents' house asking for alms, he would run first and distribute alms to them, as much as he could, with his own hands. When he was now nine years old, he began to fast on the vigils of Saints, to rise at night for prayer, and on the other days which ecclesiastical tradition commands to be fasted. On the nights following the vigils, rising from his bed, on bended knees, he was accustomed to say devoutly the prayers he had previously learned: which his parents, noticing, and fearing lest he suffer harm, forbade him to do this. On account of this the devout boy, overcome with the greatest sadness, spent his nights sleepless: whence his parents were compelled not to forbid their son such things any longer, especially since his little body seemed to suffer no detriment from it. to associate with Priests, He most willingly associated with holy Priests, to whom humbly confessing his sins, he earnestly asked to be instructed in the things of the Christian faith: he also gladly listened to divine sermons.

^a In the year 1220, says Julius, April 16, while St. Dominic was still living: several eulogies of the holy man also mark this same day.

^b The Etruscans are both frequent and elegant in the composition of proper names, and by this word they signify the charm of a handsome and dignified stature: the French would say bonne taille: so elsewhere here you will read Bona-guida, Bona-gratia, Bona-di-mane.

^c We treated of this custom of the Sienese nobility in the Life of Bl. Andrew of Siena on the preceding day. Julius says this privilege was granted to the father Bonatacha.

^d Especially the Fourth Ecumenical Lateran Council, convened in 1215 to recover the Holy Land, among other reasons.

^e The ancient proper Lessons name her Flora: the new ones pass over her name, but say that the boy was healed by the touch of the Relics, which one would not easily prove after reading these texts.

^f These words were lacking in the MS. but are restored here from the sense and on the authority of Bishop Julius.

^g Antonius Senensis was unaware of it in his Bibliotheca, and only mentions sermons de tempore.

CHAPTER II.

The Adolescent Ambrosius Devotes Himself to Works of Charity: His Chastity is Attacked in Vain.

CAP. IV

[9] How great the charity of this good man was will be clearly evident from what we shall narrate: for the law of Christ is founded above all in charity, On Saturdays he was accustomed to receive five pilgrims as guests, and therefore he was inclined to it. From his father, a very wealthy man, the holy youth had obtained permission to receive five pilgrims as guests every Saturday, to feed them, and to bestow upon them a certain quantity of money. The pious boy therefore stood on Saturday evening at the gate of the city of Siena, through which ultramontane pilgrims usually entered, and from those who sought alms he chose those whom divine inspiration led him to choose, and brought them home, where he had them rest in a room designated for this purpose: which done, in an order established by him, he wished to minister to their needs alone: first removing their shoes from each, he washed their feet, and (if it were necessary) he cleaned their footwear with the greatest care: this done, with the table now set, having them recline, he studiously ministered food to them with humility: at the appropriate hour, leading them to rest, and to serve them on Sunday, he removed their garments with his own hands. In the morning, waking them, he had them follow him, who preceded them, to the church, where, after hearing Mass, leading them to the principal churches of the city, and then bringing them back to his own home, having given them a proper meal and a gift of money, he dismissed them, humbly commending himself to their prayers.

[10] Our elder Fathers testified that the blessed man himself, already in religious life, said concerning how acceptable alms are to God, he is visited at night by the same number of Angels, among other examples, this one: At the present time, perhaps at the prompting of the divine Spirit, by a ready deliberation I have resolved to make known to you a certain example which I have kept secret until now, which happened during the time of my adolescence. Narrating therefore the aforesaid work of charity and the alms which he gave while still a layman, on a certain night when he had received pilgrims as guests, five Angels of the most beautiful appearance appeared to him, singing certain songs and praises and merits of charity, resounding with a certain sweet melody, and inviting him to sing such a song. Ambrosius sang with them, and was awakened from sleep by excessive joy. He also heard the Angels saying to him: Follow, Ambrosius, our song. Finally he heard a voice saying to him: Behold, Ambrosius, the pilgrims whom you received with the greatest charity visit you: with these words they vanished. What the Angels sang, however, by God's dispensation, he was never able to recall. He went in the morning to his Confessor to reveal such a vision; and when he began to speak, he was never able to say a word about this vision. The holy youth recognized that this happened by God's will, so that at such a time he should not make this miracle known. The Confessor, however, seeing him somewhat changed in countenance, earnestly asked him what the cause was that he had so quickly stopped speaking. To whom he replied: Forgive me, Father, for I had resolved to reveal a certain matter: but it has slipped from my memory. He narrated this same thing in a public sermon, but without naming anyone.

[11] To those imprisoned, From the most ardent fervor of charity he had the greatest compassion especially for those imprisoned. He made it almost a habit to visit the public prisons every Friday, and if he found any poor persons there who could not properly nourish themselves, having first obtained permission from his parents, he secretly sent them food on one day in the week along with some quantity of money. Every Sunday he was accustomed to go at lunchtime to the Hospital of the Stairs ^a in the city of Siena, to the sick, and with the other supervisors, he endeavored to minister food to the sick, and to console them. He also visited the homes of the needy, and when he found sick persons and those lacking other necessities, he more urgently procured through his parents that their needs be provided for, carrying necessities to them with his own hands. It was also his custom to visit those afflicted by calamities, and to console them with sweet words. to the needy, Such grace was spread upon him that those whom he visited, he relieved their afflictions not only by word but also by deeds. During the time that he lived in religious life, he exercised the greatest charity in removing scandals and reconciling enemies. to the quarreling, He also led many to true peace and concord whom inveterate hatred had long since made enemies. He also showed the greatest charity toward orphans and widows in whatever cities he happened to be, procuring that laws be enacted for their defense and that suitable persons be chosen who would provide them protection regarding the defense of their goods and the prevention of injuries done to them: and if any wrongs done to orphans and widows came to his notice, he prayed to the Lord for their justice: he assists widows and orphans, and how acceptable his prayers were to God we shall narrate below, God willing, when we speak of his miracles. We could narrate very many other examples of his charity: but for the sake of brevity, let what has been said suffice for the present.

[12] Ambrosius, endowed with these virtues of soul, strove with all his effort to preserve the virginity of his body and soul. By zeal for chastity, So great also was the expectation of this young man among his fellow citizens that all ardently desired their sons to associate with him. Quite often many of the leading young men of the city, who everywhere followed him, tried to lead him to dances and hunts: relatives also frequently invited him to wedding banquets, which he, being averse to the pleasures and delights of the world, avoided with a certain urbanity; and declining nuptial banquets, lest he seem to spurn their companionship with a certain rustic rudeness, it was his custom very often to leave the city and to visit solitary places of religious. It happened on a certain occasion that the wedding of a certain relative of his was to be celebrated, at which he refused to be present: and going out through the gate of the city that leads to Florence, intending to go to a certain monastery of Cistercian monks called St. Michael's, ^b not far from the city, he met a certain elder in the habit of the Friars Preachers. This was not a Friar, but a demon who attempted to tempt him in the guise of the Friars.

[13] He is tempted by the devil, under the habit of a Friar, That false Friar asked a charitable gift from the holy youth: which having received, he said: Stay your step a moment, Ambrosius, and while I rest somewhat from the labor of the journey, lend your ear to my words. You wonder, perhaps, Ambrosius, when from my words you hear that I know the purpose of your soul and the custom you observe in your way of life: wherefore you ought to give greater credence to my words, which are spoken by me only at God's bidding. Do you believe, my son, that you merit more with God and better save your soul, because you are averse to the company of seculars and relatives and the fellowship of your peers, persuading that this is less pleasing to God, and refuse to be present at wedding celebrations which take place in holy matrimony: truly I tell you, that you will acquire greater grace and greater merits with God if you associate with your companions: because to fight against temptations and perils of the soul merits more with God than to follow a secure life, as you intend to do. Nor believe that you can obtain divine grace unless you fight bravely against the deceits of the enemy: which you will accomplish better if you more frequently associate with your companions and beautiful young women in dances and games and songs: because if by your perfect will you abstain from the temptations that come your way, you will assuredly obtain more abundant grace with God. presumptuous,

[14] Do you not seem to fall into the vice of pride if you refuse to attend the weddings of your relatives and spurn the company of those who wish to honor you? Do you not see that you give occasion for scandal through the murmuring caused by the vice of your pride? And if you cannot conquer the temptation of the flesh without the state of matrimony, ordained by God and commanded to man, how will you be able to save your soul? For I know your resolve of virginity, which you intend to preserve for the entire time of your life. Therefore, because of this, do you believe yourself to be one of the Saints chosen by God, whom He in His goodness preserves unblemished in virginity? This then is your great pride, dangerous: that you believe virginity can be preserved by human virtue: against the order instituted by God so that the human race may be preserved by the union of man and woman. This one thing, however, I say to you, that it is necessary for you to be joined in marriage: since your illustrious lineage undoubtedly requires this. Moreover, the attempt you make against the course of nature may perhaps be able to provide an impediment to the duty of marriage: wherefore do not consider it the greatest sin to have relations with a woman sometimes. When Ambrosius heard this word, terrified, whom he puts to flight with the sign of the Cross, in the name of the Holy Trinity he made upon himself the sign of the Holy Cross; and the demon, always looking back, began to flee, and thus completely vanished from his eyes: and with quickened step he arrived at the monastery. Ambrosius was greatly distressed.

[15] When the monks saw him so distressed, they began to ask what evil he had suffered on the way: and he narrates the matter to the Cistercian monks, and since Ambrosius was inclined to conceal what had happened, they desired all the more to know what had befallen him. At last, overcome by their prayers, he narrated the whole affair just as it had happened, earnestly asking them not to reveal the matter in any way to anyone, lest it come to his parents' knowledge. All these things we have seen and read, committed to writing by the aforesaid monks. Ambrosius remained with the aforesaid monks for several days, continually ruminating on the specious words of the tempter, and greatly fearing lest he fall into the vice of pride. While he was in such agitation of mind, on a certain night, and is encouraged to constancy by a heavenly voice, while he slept, he heard this voice spoken in his ear: Set aside, Ambrosius, the words of the tempter; but stand firm in your resolve: for divine aid will not fail you. Awakened from sleep, he did not delay to reveal this vision to the Fathers, and because out of humility he did not think this grace came from God, he carefully inquired of those Fathers whether any of the monks had spoken those words in his ear by way of consolation: who, after careful inquiry, concluded that it was spoken not by any of them but by an Angel: especially since Ambrosius found himself in a certain illumination of mind and spirit.

CAP. VI

[16] On another occasion, Ambrosius was tempted by the enemy of the human race. There is a place three miles distant from the City of Siena, ^c On another occasion, walking to Iliceto, which is inhabited by Brothers who are called the Hermits of St. Augustine, situated among woods and groves. As Ambrosius was once going there, he heard a rather mournful voice resounding among the woods. Moved by pity, the holy youth went to where he heard the voice resounding: and when he arrived, he found a certain very beautiful girl, in respectable but masculine clothing, with another young woman. When the girl implored him to listen, he stopped, so that the grieving girl might be heard as to what she wished to say. And she began to say: Almighty God, hearing my prayers, caused you to pass through this place, so that in this way He might provide for my lot. Since the merciful Lord has created me with excellent understanding and will, a demon, pretending to be a fugitive girl, beautiful and fair of body, and of free condition, and has given me the desire of living honestly, and since my mind is inclined more to the married state than to the religious one, nonetheless my brothers, against my will, determined to place me in a certain convent of nuns: therefore this morning, dressed in such attire, I left the city, so that I might place myself in some convent of women, sufficiently distant from the city, until I make known to my brothers that unless they establish me in marriage, I shall ruin both their position and my own: but if not, I myself shall do as God pleases. I induced this young woman from a nearby village by persuasion to be willing to accompany me until the merciful God grants me suitable companionship. Be willing, therefore, to be the companion of my journey for one or two days, until I am far from the city, lest I fall upon some wicked man who might drag me unwilling to evil. she asks him to be willing to accompany her; She also recounted with the greatest pretense the nobility of her house. The holy youth replied: If the hope which you assert you have in the mercy of God is true, He Himself will be at your side,

and will teach you the way you should walk: it does not befit me to accompany you to the place you desire. I shall, however, seek through the nearby villages an honest matron with some discreet man, who will accompany you as you wish: but you in the meanwhile, restraining yourself from weeping and crying out, rest, and wait patiently, if you desire to be heard by God.

[17] Having said this, Ambrosius departed: but she followed him saying: and seizing him when he refuses, I will not permit you to leave me, but I will always follow you, until you alone shall be the companion of my journey. And approaching him and seizing him by his garment, she made him stop. Then Ambrosius was exceedingly terrified, and fearing that she might perhaps be a demon, signing himself with the sign of the Cross in the name of the Father and the Son and the Holy Spirit, and commending himself to God with all his heart, he said: Lord Jesus Christ, my Savior, defend me from the enemy. At this voice the devil, who had appeared in the form of a girl, vanished completely. she is put to flight by the sign of the Cross, Greatly distressed by this, turning aside a little from the road, lifting his hands and face to heaven, he gave thanks to God with devout prayer. Certain peasants who were going to the said monastery saw him, and stopped to see who he was: whom Ambrosius called over, and went with them to the said monastery. leaving the terrified youth, The Brothers of the said monastery, seeing him so pale and sorrowful, began to ask the cause of such great sadness: to whom Ambrosius, narrating the whole series of events, began earnestly to ask them not to reveal his case in any way to anyone, and that they should be willing to keep him in the monastery for several days, until that sadness should be expelled from his heart: and that they should also let his parents know that he would return to them within two days. Those Fathers acceded to his requests, and sent two of their Brothers to his parents, to say that within two days he would return to them. Those Brothers, who thought highly of Ambrosius, took care to commit all these things to writing: all of which we have seen and read.

^a That hospital still survives, most famous throughout the whole city, and acknowledges as its founder the Blessed Sorore who died on August 1, 898, as in his Life on that day.

^b Commonly called the Abbey at the Fourth milestone, says Julius, and at this time attributed to the College of the Society of Jesus. Gaspar Jongelincus mentions it in his notice of Abbeys of his order, but he received it from Bzovius, who drew it from the Life written by Julius. Sebastianus Flaminius in Leander Albertus placed Carthusians here — was he perhaps deceived by the similarity of certain syllables?

^c S. Salvatore di Iliceto, commonly called Monte Iliceto or Mons Ilicetanus, which, venerable for its ancient sanctity, we ourselves visited in 1661. Ughelli says the inhabitants of the place, by an indult of Gregory IX in the year 1231, received from Bishop Bonfiglio of Siena the rule of St. Augustine, having left the rule of St. Benedict. Therefore the spirit of a recently reformed religious life was then flourishing there.

CHAPTER III.

Bl. Ambrosius's Entry into the Order, His Studies, Sermons, and Public Lectures.

CAP. VII

[18] Since the man of God Ambrosius spurned the company of secular men and most frequently visited religious places; Spurning all the delights of secular life, his parents also, considering the miraculous signs which they had seen concerning him, began indeed to fear that, having rejected secular life, he would fly to the religious life: especially since after the rudiments of grammar he had devoted himself entirely to the study of Theology. In order to turn his mind from this pious intention, they began to exhort him to other studies of letters, offering him the greatest inducements, and especially quite costly books, and promising to satisfy his every desire. Unable therefore to turn him from such study, they tried to join him in marriage to a most beautiful girl, and to better induce him to do this, they sought more earnestly that he should frequent the company of the noble young men of the city; he obtains from his father permission to enter religious life: and especially that he should keep horses, and take dogs and birds for hunting, they encouraged him. His relatives and friends also urged the same: but since the power of divine love, which had occupied his mind from the cradle, overcame all persuasions — which he refuted with arguments and examples — he revealed his intention to his parents, declaring that he absolutely wished, spurning the pomps and enticements of the world, to enter religious life, that he might serve God more freely. And his words were of such efficacy that no one was able to resist his will. After this, with the greatest humility he asked his father that from the riches which he possessed in abundance, he might be allowed to distribute a part to the poor. The pious father most gladly granted the devout son what he asked: who strove to distribute several hundred gold coins to the poor, and especially by placing poor and marriageable girls with suitable husbands.

[19] Then on the appointed day he went to the Fathers of the Order of Preachers at Siena, examining the degrees and excellent effects of each religious order, and especially of the Order of Preachers. he is admitted by the Preachers, He therefore asked with humble voice that they receive him into their Order, affirming that he had obtained excellent permission from his parents. The Fathers, moved by his devotion, raising their faces and hands to the stars, began to sing aloud in unison: Blessed is he who comes in the name of the Lord: which when the other Brothers heard, leaving the cells in which they resided, they began to inquire what that singing signified. And when they learned the matter, they were filled with wondrous joy. Ambrosius asked the Fathers that some cell be granted to him, and after eight days of pious exercises, and that no one be permitted to address him, except the one they would give him as a teacher. The Fathers assented to his request, and what he did during that time no one was ever able to know: his teacher asserted, however, that his activities were entirely of a mental nature. During this same time he was assiduous in prayer, suspended in contemplation, continually fasting, content with little food, speaking little with his master. After eight days were completed, he asked the master to beg the superiors of the monastery in his name to kindly convoke the Community: which done, Ambrosius entered and on bended knees earnestly asked that he be permitted to kiss the feet of each one: which having obtained, with the greatest humility he kissed the feet of each.

[20] This done, he delivered an eloquent address, declaring himself unworthy to be received by so great a religious order: he seeks the habit of the Order, beseeching each one also that they would deign by their prayers and admonitions to preserve him in the religious life: lastly, he humbly requested to be clothed with the habit of the Order in that community. Hearing this, the Brothers stood in doubt, because they had been thinking of receiving him publicly in the church in the midst of Mass, as they thought befitting to so great a joy: but thinking that out of his humility he desired this all the more, they decided to satisfy his wishes. With great joy therefore and sweetest hymns, in the seventeenth year of his age, and obtains it in the year 1237, on the sixteenth day of the month of April, the day on which he was born, in the year of the Lord 1237, he was clothed with the habit of the Order of Preachers. After many days he asked ^a the Fathers to send him to Paris, so that he might advance in Theological knowledge under the great Albert. Sent to Paris for studies, The Fathers assented to his petition, and sent him to Paris with Fr. Odericus, a Frenchman, and Fr. Dionysius of Viterbo, men of the highest probity. I shall omit for the sake of brevity the words of humility and love which he used toward his parents when departing. He also requested a blessing from the Fathers with the greatest humility and such efficacy and devotion that he moved them all to tears of devotion.

CAP. VIII

[21] When therefore Brother Ambrosius was on his journey, the enemy of the human race did not fear to assault the Saint, in order to recall him from his holy purpose: for from the excessive distance of the places and the tenderness of his body, being weary, he fell into a serious illness of fevers. he is stricken with a severe fever: Being lodged in a certain village with his companions, a hermit came who, begging for alms, entered a certain house in which a certain young man was lying in bed, burning with great fevers. That hermit promised to free the sick man from his fevers: the sick man earnestly begged him to do this. The hermit placed his hand upon the chest of the sick man, touching it with the juice of a certain moistened herb: and with certain words secretly spoken, within the space of one hour he restored the young man to health. When Brother Ambrosius's companions heard this, they thought the hermit should be summoned, whom a demon under the guise of a hermit promises to heal, to free the holy youth Ambrosius from his fever: for they had thought him a holy man, who had such a grace from the Lord. When he arrived, Brother Ambrosius, with his customary humility, sat up in the bed where he lay, looking at the hermit with a cheerful face: but suddenly his face changed and he was disturbed.

[22] His companions, noticing this, warned him to receive the hermit with a cheerful countenance and glad face: because he wished to free him from his fevers. Then the hermit said: If you will trust me, he advises departure from the Order, I will immediately remove the fever from you and restore you to your former health. One thing I tell you, that if you pursue the journey you have begun, greater troubles will befall you, greatly distressing you; not from the labor of the journey or scarcity of provisions, but because your journey displeases God: returning and pursuing other things, you will live more happily. After this, turning to his companions, he said: If you, Fathers, pursue the journey begun, you together with him and your religious order will repent of it. And again he said to Brother Ambrosius: This one thing I tell you, that you will not persevere in religious life: whence I exhort you to abandon it; because this at least will be more expedient for your soul and for the honor of the Order: and betake yourself to some city where there are schools of learning, where you may study the science of Law; because from this a greater fruit will follow, the honor of God, and you will do a thing more pleasing to your country and your parents: for your parents abound in riches, and therefore they will be able to support you abroad.

[23] Having said this, he wished to extend his hand over the sick man: which when Brother Ambrosius saw, he said: Go back, and is repulsed, and do not touch me: I keep faith with God alone, not with you; nor do I intend to withdraw from what I have begun. But do you depart, in the name of Jesus Christ, the true God and our Savior; in the name of the Father, and the Son, and the Holy Spirit — signing himself. With these words the demon, who had appeared in the form of a hermit, leaving behind a most foul odor, vanished. The companions fell to the ground as if dead. The holy youth sought help from those who were in the house, he departs with a stench, so that the Brothers, who lay on the ground, might be raised up: who, coming and weighed down by the foul odor, were unable to enter the room, and withdrew. But the Blessed Ambrosius, as best he could, raising the half-dead Brothers, sweetly consoled them. We have also ascertained that the holy youth did not perceive that odor at all. The following night,

rising from his bed, he comforted his companions to pray: he himself, wholly intent upon prayers, was caught up in ecstasy. On the following night, after he had rested with his companions, finding himself well in the morning, Blessed Ambrosius, quite strong, continued the journey begun with his companions. Arriving at Paris, Blessed Ambrosius was received with the greatest joy by the Fathers there: for the fame of so great a man had already reached them.

CAP. IX

[24] Since the blessed man had been sufficiently instructed in grammar from his tender years, he strove to study logic and philosophy: Ambrosius, making excellent progress in Theology, in which sciences, having applied himself for some time, as a worthy dwelling-place of Divine wisdom, he transferred himself to the study of divine Scripture. Inflamed by the divine fervor of grace, he frequented the schools of the most approved Philosophers and Theologians; disputing on the most subtle points of divine Scripture with the greatest efficacy mixed with humility, he drew all the learned to listen to him: secular students sought to enjoy his company, whom he, avoiding with humble skill, associated with the most approved religious. So great was the learning of this blessed man, together with his eloquence of speech, that it drew even advanced Philosophers and Theologians to admiration. Ordered to receive the degree of Baccalaureate, he refused to accept it with the greatest humility.

[25] After he had advanced for two years in the study of Theology at Paris beyond many of his contemporaries, he begins to preach to great applause; compelled by the command of many, and though he had humbly resisted many times, he was forced to assume the office of preaching. When therefore at such a young age he began to preach to the people, on account of the great fame of his wisdom and admirable genius, innumerable learned men and common people flocked to his sermons: outside the time of preaching also, very many came to him, requesting explanations of doubts in Sacred Scripture. So great, moreover, was the concourse of learned men to him, that he was compelled to ask the Fathers for permission to lay down this burden, which fleeing, he obtains permission to cease, which he was able to obtain only with the greatest difficulty: for out of his humility he considered himself unworthy both of the office of preaching and of the concourse. Having obtained permission, he obtained a place in the convent removed from all human intercourse, leaving public schools and disputations; disputing with the Brothers alone, he conversed with them humbly and devoutly. But in a brief space of time his marvelous learning so increased that it could rightly be said of him: The Lord fed him with the bread of life and understanding, and gave him the water of saving wisdom to drink. Ecclus. 15:3

CAP. X

[26] With the fame of his wisdom growing, he was ordered by his superiors to spread his learning by lecturing; He lectures on Theology at Paris, and so, bound by the obedience of his elders, he publicly and gracefully lectured on sacred Theology for three years in the Parisian school. So pleasing and so fruitful were his lectures that not only lesser students but also the foremost masters and Doctors came to hear him: also, on account of his great reputation for sanctity, not only the learned but also the common people exceedingly desired to hear him. He also produced at that time certain short works, as we shall say below. But especially there burned in his mind the spiritual fervor of defending the Catholic faith and destroying the foundations of heretics: so that on feast days he was obliged to preach to the people on the Catholic faith. At that time there were illustrating the Catholic Church the greatest and most divine Philosophers and Theologians; he preaches on the faith: Albert the German, surnamed the Great, and St. Thomas Aquinas, an Italian, with their writings and examples of sanctity: of whose writings Blessed Ambrosius was accustomed to say that it was impossible for them to have been produced by human genius, but by divine illumination. Once exhorted, he declines to write: the holy man, to compose some works himself for the benefit of the Church, always refused, saying: May God free me from such a vice of arrogance, because this very thing would be ascribed to my arrogance: and therefore not many of his works are found. He is sent to Cologne. Afterward, when the fame of his learning was spreading far and wide, and especially in the parts of Germany, he was sent by his Superiors to Cologne to lecture on Philosophy and Theology: where, having remained teaching for many years, he learned the German language. On account also of the excellent reputation which he obtained in that province, and the very great concourse of people coming to him, he was also compelled to preach to the people. Having been recalled afterward to Italy by ^b Pope Gregory, he was sent by him as legate to the parts of Europe.

^a Flaminius indicates a Master.

^b Not the Ninth, because he died in 1241, when Ambrosius had spent scarcely two years on Theology at Paris, being 21 years old: therefore the Tenth, created only in 1271: so that this pertains to far later times.

CHAPTER IV.

He Pacifies Dissenting Germans: He Suppresses Heretics: He Obtains Peace from the Church for the Sienese.

CAP. XI

[27] While the man of God was staying at Cologne, since the fame of his sanctity had been spread through all the provinces of Germany, Sent to Germany, and wars were raging among the Princes of those parts from internal hatred ^a through the chief men of the Empire: he began to seek that peace be thoroughly restored among those Princes; and when everyone judged that such a mission should be entrusted to him, he himself humbly refused as much as he could to accept it. Judging himself, however, insufficient for so arduous a task, alleging many reasons, he tried to escape the burden, as being utterly alien to his manner of living. Nevertheless, bound by the obedience of his superiors, he went to those parts of Germany which were inhabited by harsh, uncouth, and untamed men. Now in one, now in another city he preached, and especially where there were more warlike men and those more inflamed with hatred. He shaped his sermons according to the subject matter at hand, he settles public and private disputes: with the Holy Spirit's grace cooperating, who was seen by many in the form of a dove at his ear while he preached. Princes who knew him to be filled with the Holy Spirit frequented his sermons: moved to compunction by his preaching and inclined to peace, they came to his cell to visit him, and asked that he be a mediator to arrange peace among them: and so in a brief space of time peace was established among the German Princes and peoples. Moreover, he disposed all to be of one mind and with their whole hearts to assist the King of Hungary, ^b who was planning to undertake an expedition against the infidels who were occupying the lands of the faithful. He also brought very many private individuals and families in those same parts, who were at variance with one another, to true peace and concord.

CAP. XII

[28] During the same period, a heretical sect arose in the parts of Germany, which as it spread far and wide, he suppresses heresy, the German Princes ^c decreed that, by the mandate of the Supreme Pontiff, Blessed Ambrosius should be sent there to refute them, to destroy the stain of heresy, and to defend the Catholic faith. Having received this commission, inflamed with zeal for the faith, fearing not death, he went there with the greatest joy. When he arrived, he began to dispute with a certain skill with those heretics and heresiarchs, who were seducing the people with subtle but false teaching. Thus, overturning the foundations of their heresy, he exhorted them not to imbue the people with false doctrines and errors. But they, persisting obstinate in their perfidy, threatened him with death unless he departed from the place. But the fearless soldier of Christ stood firm for the defense of the Catholic faith, and beginning to preach to the people, he affirmed the Catholic faith to be true by refuting their errors.

[29] He also offered to dispute daily with the leaders of the errors, even in the common tongue, having challenged the heresiarchs to debate, so that all might understand: and if he did not do this, he offered himself to any punishment they might wish to inflict. Hearing this, they stirred up the people to tumult, so that one party attempted to put him to death, while the other, rising up in his defense, he escaped death almost miraculously. Nor did he cease from preaching on account of this, prepared to die for Christ: and since the leaders of the sect did not appear for the debate, his influence and the devotion among the people grew even more, and they began to give credence to his words, listening constantly and devoutly to his sermons: for the grace of the Holy Spirit so increased in him that the divine Spirit was again seen in the form of a dove above him: at which sight, those men, divinely inspired, doing penance for their errors with the vehemence and fervor of his preaching, were perfectly converted to the Catholic faith, with those heresiarchs expelled from their regions.

CAP. XIII

[30] The Supreme Pontiff ^d subjected the city of Siena to ecclesiastical interdict because it had adhered to the Emperor Frederick ^e II, who was attacking the Church: When the Sienese were placed under interdict, which interdict lasted for many years, because of the Pontiff's firmness. The Sienese availed themselves of the intercessions of many Princes, but were by no means able to obtain absolution. The citizens therefore, having taken counsel, seeing that human aid was failing them, promptly returned to the Lord. They prayed God, therefore, and had prayers offered through His servants, that what could not be done through men, He Himself would accomplish by His goodness. For this reason also they resolved to give alms: and when they had decided to send some servant of God to the Pontiff for this matter, Blessed Ambrosius came to their minds, who had worked wonders among foreign nations with the cooperation of God's grace, and whom they judged to be an excellent mediator in this matter before the Pontiff. He is summoned to his homeland, Two Brothers of the Order of Preachers were therefore sent on behalf of their citizens and by order of the Superiors to him, who was in remote parts, to bring him back to their city. The servant of God came therefore, and was received by the whole people with immense joy and gladness.

[31] He was continually visited by his fellow citizens; giving thanks for his return, they laid out the calamity of the city, to be sent to the Pope: humbly beseeching him to deign to be an intercessor with the Pontiff on behalf of his citizens, having first humbly reconciled certain families of the city which were at variance on account of past wars. The holy man, humbly responding, said that he was affected with the greatest grief for the calamity of his city, and especially on account of the Pontiff's indignation, because of which they had incurred the interdict with the greatest peril to souls. And how, he said, shall I, a poor little friar, obtain this from the Pontiff, when so many Princes have been unable to do so? I say this not to escape the obedience of my superiors, but rather I am prepared to comply with my superiors in all things: but I warn you of one thing, that unless you put aside the hatreds, dissensions, and enmities which flourish among you, you will by no means be able to obtain what you desire. Being asked, however, to deliver some sermons to the people before his departure for the Pontiff, so that by this he might incline the minds of the hearers to peace and concord, he consented.

[32] He therefore began to preach with a great concourse of people; and since the church of the Friars Preachers could not hold such a multitude, where he first reconciles the citizens among themselves, he was compelled to preach in the square before

the said church. So great was the faith and devotion of the citizens, both nobles and common people, toward him, and of such efficacy were his words, that all the families of the city which had been at variance with one another were brought back to true peace and concord. He arranged that certain public prayers be made by the whole people, which having been completed, he set out on the road toward Rome: ^f when he arrived there, seeking admission to the Pontiff, then admitted to the Pontiff, because the Pontiff had heard of the sanctity of his life and the wonderful learning of the man of God, he was immediately admitted. There happened to be present with the Pontiff several Cardinals when the blessed man was brought into the Pontiff's presence, and an immense light was then seen to issue from the body of the blessed man, at which the Pontiff and those with him, marveling, rose; and before the holy man could speak, the Pontiff said: ^g Your will be done. To this Blessed Ambrosius said: May your will be done, which I most earnestly desire to be accomplished, that the people of Siena be freed from the interdict, who are doing penance for their errors. Then the Pontiff said to those present: Truly this man is a servant of God and sent by Him: let his will therefore be done, and let the people of Siena be free from the interdict.

[33] Blessed Ambrosius, responding to the Pontiff, said: I am not worthy to be called a servant of God, but I profess myself to be a servant of every creature of God: he obtains the lifting of the interdict; and as you have deigned to hear those who sent me to you, so may God deign to hear you in your holy and excellent works, in the preservation and increase of the Christian Religion. He was admonished by the Pontiff not to depart from the city without presenting himself to his sight again: who, coming again, having received the Apostolic blessing, returned to the convent of his Order in the City, with a great reputation for sanctity established among the people. These things which we have said we have taken from the writings of the Lord Cardinal de Columna, ^h who had been present, and of Brother Albert, ^i his companion, when he was admitted to the Pontiff. the annual memorial of which persists at Siena: As long as he remained at Rome, having been asked by very many to be a mediator for their causes before the Pontiff, he absolutely refused. The holy man therefore, arriving at Siena with the Apostolic letters, ^k great public celebrations and solemn processions were held among the people, with the festive ringing of bells and the celebration of Masses. And every year, on the day on which the servant of God Ambrosius entered the city, a prize is awarded for a horse race, with a solemn ^l celebration: all of which were afterward transferred to the day ^m of the passing of the man of God.

^a Through the vacancy of the Empire, says Julius, with the Electors disagreeing about the election. Disturbances in the Empire. From which we are no more certain of the time of this legation: for from the year 1245, when Frederick II was deposed at the Council of Lyon, to the year 1273, when Rudolph of Habsburg was elected, the Empire was torn by continuous factions: first Henry, then William of Holland being elected against Frederick; Conrad against William; afterward Richard the Englishman; and against him Alfonso the Spaniard, who finally voluntarily renounced his title.

^b This was Bela IV, who from the year 1241 onward took up arms against the Tartars, with varying fortune on both sides; until in 1270 he laid down both his kingdom and his life: it seems, however, that the matter was most actively pursued around the year 1260: Wars of the Hungarians against the Tartars for in the following year the Tartars, invading Hungary, were routed with great slaughter, and some fifty-two thousand were cut down. Pope Alexander IV, upon receiving this news, fearing that to avenge their disgrace they would rush more fiercely against the Christians, convoked Councils, one of which was celebrated at Mainz, and invited all Christian Princes to bear aid through letters. See Odoricus Rainaldus, volume 14 of the Annals, number 4 and following. Flaminius in Leander Albertus erroneously placed Turks here, perhaps because Flaminius mentions the Turks, as we indicated above at number 28.

^c The same Odoricus mentions under the year 1257 how King Premislaus requested from the said Alexander vigorous censors of the faith against the heresy sprouting up on the borders of Bohemia and Poland. Julius also understands this of the Bohemian heretics: the Breviary of the Order names the Bohemian heresy.

^d Clement IV did this in the year 1266, and his successor Gregory X declared them relapsed, before whom the events narrated here took place in the year 1273. Flaminius understands Gregory IX here, as if he had excommunicated the Sienese in the year 1240: certainly Ambrosius could have accomplished nothing with him: nor can this passage be understood of him, who died shortly after, but of Clement, who sat for many years after Siena was excommunicated a second time.

^e Thus Frederick was written in those times: in the same way it is also written in the epitaph which Manfred placed on the dead man at Monreale, and can be read in Odoricus under the year 1250: and as of Frederick, so afterward the Sienese had favored the cause of his successors Manfred and Conradin, on which matters there is more below in the Posthumous Glory of Bl. Ambrosius, §4.

^f It is possible that these compilers took Rome for the Roman Curia: for the Pontiff seems to have been at Viterbo at that time, about to set out for the Council convoked at Lyon.

^g Thus Julius also describes the event, and confirms it in the margin with the testimony of Leander Albertus and Silvanus Razzi: he seems to prefer, however, that the Pope commanded the entering friar to be brief: but moved by his gentle oration, he then patiently listened, and said "Never has a man spoken thus." What if Clement IV acted in the first manner when Ambrosius was interceding for his homeland for the first time: and Gregory in the latter manner?

^h James, then still Archdeacon of Pisa, or a minister of the Pontifical Curia: for he was created Cardinal by Nicholas III in the year 1278, on March 3.

^i Julius proves from a public Instrument that the companion given to the Saint for the legation was Fr. Aldobrandinus de Paparonis, namely one of the four compilers of this Legend: perhaps Taegius, not correctly reading the abbreviated notation of the name, made Albert out of it.

^k Julius says these still exist in the Hospital, signed at Florence in the second year of his Pontificate, July 13, and therefore in the year 1273, since Gregory X began to reign on September 1, 1271. In them the execution of the absolution is entrusted to Master John Rocca, sent from Florence for this purpose: whose arrival also seems to have preceded the return of Blessed Ambrosius, as did the act of absolution itself.

^l This is described below in the Posthumous Glory of Bl. Ambrosius, §4.

^m The word "day of death" is used here improperly for the day of burial or rather for the day of the funeral, although the burial decreed could not be carried out immediately because of the devotion of the people rushing to the church, but had to be done secretly at night.

CHAPTER V.

The Illustrious Labors of Bl. Ambrosius for the Public Benefit of Christendom.

CAP. XIV

[34] These things therefore having been accomplished, the Supreme Pontiff ^a resolved to send the holy man Ambrosius, summoned to himself, as legate to the parts of Europe. Having declined a bishopric, He first intended to promote him to the Episcopal dignity, intending to promote him subsequently to greater things. All of which the man of God refused with great humility: he offered, however, to bear any burden whatsoever for the benefit of Holy Church and for the Christian religion. The Pontiff therefore asked Blessed Ambrosius to betake himself to the parts of Europe to rouse the Christian Princes against the infidels: which obedience he accepted with a cheerful countenance. As he was setting out, the devil, whose snares never cease, did not fear to attack the blessed man for this fourth time. Assuming the form of a pilgrim, therefore, he met him, saying: Stay your step a moment, excellent Priest, he is tempted by a demon, and I shall tell you certain things which I think will please you greatly. Sitting down, somewhat apart from his companions, the pilgrim spoke thus: You persist firm in your opinion, Ambrosius, by which you think you merit with God by leading the life which you have led until now and propose to lead in the future; not recognizing the grace bestowed upon you by the Lord: but you despise it, and by not working with greater fruit you surely displease God. For you see how Christians live in this world, and how they are continually overcome by the infidels, who are striving to occupy the remainder of the Holy Land. This happens for no other reason than because of the evil governance of the Christian Princes and the Prelates of the Church.

[35] You therefore do not aspire to ecclesiastical dignities, but even refuse those offered: proposing the scarcity of suitable Prelates, you see moreover how great discords arise in the election of Pontiffs among the Cardinals and Christian Princes, on account of which the Apostolic See is known to be vacant for a long time. Therefore God, who caused you to be born with such portents and signs, and to live with such grace, how will He be able to forgive this ingratitude, if you do not strive to attain such dignities, by means of which you could bring saving fruit to His people for the praise and glory of His name? Every day running here and there to calm Princes who are warring among themselves, and the fruit to be hoped from his promotion: you undergo the perils of death. It is certainly good to settle disputes, but if you are killed, your Order will be afflicted with the greatest disgrace. Will you not bring more fruits in the governance of the Churches of God? For in a short time you could be elevated to the Supreme Pontificate, by which you could promote the business of the faith against the infidels more than all others. Let not the vexations and tribulations which are suffered for the attainment of the Pontificate terrify you: because they will contribute to a greater accumulation of merits. This one thing I tell you, that you will lead a more upright life, because the Lord is with you: and this would be true service of God. You will not lack time for contemplation, you would make your Order illustrious, and you would promote worthy men to dignities, with the greatest benefit to the Christian religion. I therefore exhort you to strive for this with all your effort.

[36] But the blessed man, in this discourse of the pilgrim, calling to mind the words spoken to his nurse by another pilgrim; whence fluctuating ambiguously, and thinking that he could arrive at some esteem of himself, began to consider in his mind whether the pilgrim had spoken such words according to the will of God. At other times a contrary thought occurred to him, proceeding from his profound humility, namely that he should not set his mind on the dignity and glory of the world, especially because of the manifest disquiet of soul and the continual perils to souls of those who govern Churches. The apparent reasons of the pilgrim also stood in the way: so that he saw himself placed in the greatest confusion of mind. Turning, however, his heart and spirit to the Lord, he devoutly prayed that He would direct him according to the good pleasure of His will, and free him from such a temptation. Responding then to the pilgrim, he said: Every action of mine proceeds from God, yet with a fitting response he puts the tempter to flight: and there is in me no power to procure such things: God Himself it is who produces effects in this world: if you exhort me to such things on behalf of God,

let Him dispose of me as much as it pleases Him: and if I, erring in my works, shall have been a sinner, God, I hope, will have mercy on my ignorance, as on a sinner such as I am: for it is written, The Lord your God you shall adore and Him alone you shall serve: but do you, in the name of Jesus Christ, continue on your way. Matt. 4:10 Hearing these words, that ancient enemy suddenly vanished; and the companions, seeing the pilgrim vanish in an instant and the blessed man remaining stupefied, were greatly afraid: whom Blessed Ambrosius consoled, saying: Do not fear, Brothers: for God has many times delivered me from these temptations. This one indeed, who appeared to be a pilgrim, was a demon who tried to tempt me so that I would aspire to dignities and human glory — you were able to hear and understand his words. The Brothers, however, since they could not fully understand all the demon's words, learned everything fully through the blessed man's narration.

[37] Arriving at Paris, the companions narrated to the Fathers of that Convent what had happened: and he preaches the Cross in France, who, calling the blessed man, ordered him to narrate everything that had happened: which was all committed to writing, and we too have seen it. We have also learned that the man of God overcame many temptations, and especially of the flesh (and this by the testimony of his Confessors), which he conquered with the greatest virtue and constancy; for by the greatest fasts and disciplines, resisting the temptations of the flesh, he preserved his immaculate virginity for the Lord. When the holy man had arrived at his destination, he also found other most approved men preaching the Cross by mandate of the Supreme Pontiff, with whom he too, preaching the Cross, with great success, stirred up innumerable multitudes of people to take the Cross against the infidels: so that their number was greater than ^b those who at the outset girded themselves with Frederick the Emperor against the infidels. We omit for the present, for the sake of brevity, many occurrences in signs and portents, which especially demonstrated the sanctity of the blessed man; particularly because we could not obtain clear truth on account of the distance of the region.

CAP. XV

[38] The Lord Innocent IV, ^c Supreme Pontiff, who was great in knowledge, having heard the fame of the servant of God Ambrosius, He restores Theological lectures at Rome, tried to promote him to Episcopal dignities: but the holy man, with a certain holy resistance, absolutely refused to accept them: and because the schools of Theology in Italy, and especially in the City of Rome, had declined on account of the recent disturbances of war, the said Pontiff, wishing to reform the study of Theology for the better, ordered the blessed man to remain in the City to lecture on Theology. For three years, therefore, he lectured on Theology at Rome, and during the time of vacations he gracefully preached to the people, with a great concourse of Prelates and Cardinals. and preaches profitably. He especially reproved the discords of the Prelates and Christian Princes, and particularly in the creation of Supreme Pontiffs, on account of which it happened that the Apostolic See was vacant for no small time, with the greatest offense to God and grave detriment to the Holy Church of God and the entire Christian commonwealth. For so great was the concourse and devotion of the people toward him, that, fearing vainglory, he avoided performing this office as much as he could; and especially in the City: whence he procured as much as he could from the Prelates of his Order that a place of quiet and contemplation in some monastery be given to him: which indeed he obtained, and so, having obtained permission from the Supreme Pontiff, departing from the City, he spent fifteen years in various Italian convents devoted to contemplation and prayer, after which time he was compelled to perform certain wondrous things, as we shall say below.

CAP. XVI

[39] In the year of the Lord 1267, ^d Conradin, son of Conrad the Swabian and grandson of the Emperor Frederick, summoned by the Ghibellines against the Guelphs, came with great forces: To Conradin the Swabian, who also in the course of the same war waged war against Pope Clement IV. On account of which the indignant Pontiff attacked the same Conradin with censures and arms; and so he was compelled ^e to come to the mercy of the Pontiff. Using therefore the mediation of the holy man Ambrosius, he sent him as legate to the Pontiff for his absolution. When the holy man came to the Pontiff, although he had prepared to propose many things in excuse of Conradin, changing his plan, he brought forward only the example of the prodigal son, he obtains absolution from the anathema. saying: Conradin sends word to Your Holiness, saying: Father, I have sinned against heaven and before you; and he humbly asks for remission and absolution from his sin through the mercy that is in you. The Pontiff, by the ardent fervor which God had placed in his heart, moved to compunction by the eloquence of the blessed man, without any further delay responded: Ambrosius, I say to you, I desire mercy and not sacrifice. And turning to those present, he said: It was not he who spoke, but the Spirit of the Almighty Father. The Pontiff and those who were with him remained astonished and suspended by the sweetness which God had poured into their hearts through the sweetness of Ambrosius: and so Conradin was absolved from all censure and the indignation of the Pontiff. All also were filled with admiration at the wondrous deeds of the holy man.

CAP. XVII

[40] In the time of Pope Innocent V, who had been taken from the Order of Friars Preachers in the year of the Lord 1276, He labors to compose peace in Etruria, when great wars were raging in Italy, namely between the Pisans and Florentines, the Genoese ^f and Venetians, in order that the Pontiff might bring these peoples to peace and concord, he sent Apostolic Legates hither and thither. The man of God Ambrosius, however, since he was held in great esteem by the Pontiff on account of the sanctity of his life and the clarity of his learning, was sent ^g as Legate to the Florentines, to reconcile them with the Pisans, and afterward to proceed to Pisa. He was received by the Florentines with great honor and devotion, especially because it was hoped that he would obtain by his prayers the relaxation of the interdict placed on that same city by Pope Gregory X. ^h And so that he might more easily incline the said peoples to the will of the Pontiff, having freed the Florentines from the interdict, he obtained from the aforesaid Pontiff the relaxation of the aforesaid interdict: which done, he began to preach in the said city, and by his persuasion and exhortation, as many as were detained on both sides were set free, and so in a brief space of time peace between both peoples was firmly established through his mediation. He also endeavored to settle the quarrels between the Venetians and Genoese and bring them to peace together with the other Legates: which he would indeed have accomplished had not the sudden death of the Pontiff ^i followed.

^a Clement IV: at whose urging St. Louis, King of France, in 1266 again took the Cross against the Saracens. Crusade for the Holy Land, 1266. What is narrated here therefore pertains to the three years spent in preparation, and is prior to the reconciliation of the Sienese: in the Office of the Order he is said to have preached the Cross against the Turks, perhaps because Flaminius mentions the Turks, as we indicated above at number 28.

^b Yet it must have been very great, since under the year 1227 the Emperor is charged with having, by abandoning the holy war, and 1227, caused the Crusaders, frustrated in the hope of his arrival, to the number of some forty thousand of the most select soldiers, to depart in the same ships in which they had come: while the rest were still deliberating about undertaking the war nonetheless.

^c Created in 1243, June 24, after the See had been vacant since the death of Celestine IV in 1241, October 8: concerning which vacancy what is said above at number 36 and again below is to be understood: for before that time there was no interregnum so long as to deserve reproach. Innocent, moreover, died in the year 1254: so that these things must have happened after Ambrosius had lectured at Cologne for several years, and was not much past his thirtieth year of age.

^d Rather 1268: for the threatening censures preceded, the full text of whose Bull Odoricus Rainaldus exhibits under the year 1268, signed at Viterbo on Holy Thursday, in the fourth year of Clement's pontificate.

^e Namely from a Neapolitan prison, after a triumphal entry into the City of Rome when fortune quickly turned, on August 13, he was defeated in battle by King Charles, captured, and finally beheaded in the forum: and in the same year Clement himself died on November 29.

^f Italian pacifications through Pontifical Legates. To the Genoese was sent Fr. Hugo de Ubertinis, of the Order of Preachers and Lecturer of the Sienese convent, as we know from a letter of Innocent himself, given at Arezzo while he was traveling to Rome for his coronation; but to reconcile the citizens among themselves: yet we do not doubt that Innocent, once crowned, also attempted to reconcile them with the Venetians: for the peace made in 1272 under Gregory was not of long duration.

^g Concerning this legation, Ptolemy of Lucca in his manuscript annals, as cited by Odoricus: He sent two legates into Tuscany with the ambassadors of King Charles, and peace was made between the people of Lucca and Pisa through the said Legates and ambassadors of the King. For at that time almost all of Tuscany had conspired against the Pisans: but through the coming of the said Legates and Ambassadors everything in Tuscany was pacified.

^h In the year 1273: see the reasons in Odoricus under the said year, number 30.

^i On June 22, when he had sat for only five months: nor could peace be concluded before the year 1299 under Boniface VIII. And the Preacher Ambrosius joined to them. Moreover, that Ambrosius acted in these and other negotiations in the capacity not of a Legate but of an Apostolic Preacher, can be established from the history of Florence by Scipio Ammirato, book 3, where all are named through whom and before whom peace was concluded with the defeated Pisans in the allied army, under the tent of the Florentines on June 13: and the Apostolic Nuncio is said to be Fr. Velascus, Bishop of Egitaniensis.

CHAPTER VI.

The Extraordinary Humility of Bl. Ambrosius.

CAP. XVIII

[41] A sweet liquor of profound humility Great in all other virtues, flows gently from the salutary fountain of Blessed Ambrosius, with mellifluous, humble, and consoling words: in which humility indeed the ministers of Christ were founded. If anyone carefully examines the whole course of his life, he will find him a vessel full of humility and meekness. Although he was full of the grace of God and adorned with every kind of virtue, and born of noble lineage, he excelled in humility, nevertheless not even the slightest sign of self-exaltation was seen in him: indeed the more the fame of his sanctity grew, the more he established himself in the virtue of humility: considering himself a sinner in his station, he continually thought himself deficient in various services and works, and did not think he had received the grace which he had obtained in the conversion of souls by his own merits. The afflicted and troubled frequently came to him, seeking remedies of consolation: to whom the holy man was accustomed to say: In me there is no power to bring remedies, but, as the Scripture says, Our God is a refuge and strength, a helper in the tribulations which have found us exceedingly. Ps. 45:2 he repels all honor from himself, Do not weep in the sorrows of your tribulations;

but trust in the love of God, and in the hope which He has given to all Christians in His consolations, whenever they approach Him with a perfect heart. It is also written: The Lord is my helper and I shall despise my enemies. Ps. 117:7

[42] The more he was honored for his profound learning, he anticipates the disturbed, the more he fixed himself in the depth of humility with humble words, and the less he esteemed himself. He fled above all measure from all worldly honors, on account of which he refused to be present at Councils, unless they were held for a cause of faith: because in these especially he saw himself being honored. It happened once, while he was engaged in disputations, that some who were disputing against him, becoming disturbed in spirit, burst forth into intemperate words. Which when the man of God noticed, wishing to placate them with humble speech, although he had not given cause for their disturbance, he nevertheless humbly asked their pardon. For this reason he very often avoided disputations; and if perchance it was necessary to admonish or reprove the Brothers by reason of his office, he did so with sweet words, and in case he had disturbed some, as soon as he perceived this had been done, with a cheerful countenance and glad face, with gentle words and excellent examples, he brought them back to the love of God and patience. He also never approached the altar to celebrate the divine mysteries unless he had first asked pardon of anyone whom he knew to be disturbed against him.

[43] The servant of God also showed the greatest humility in the injuries and persecutions he patiently endures injuries, which he suffered from wicked men and disturbers of the peace which he wished to bring about: from which many outstanding examples have been seen, of which we shall relate one for the sake of brevity. A certain great man, resenting the man's activities, and especially in bringing about a certain peace amid certain public disputes, attempted by threats and terrors to turn him from his holy purpose, saying: You are a false man, a seducer and deceiver of the Christian people, full of every ambition and vain glory: you deserve every punishment, which I shall give you unless you desist from what you have begun. one stubbornly set on vengeance, To whom the holy man humbly responding said: God is called the King of peace, and therefore every faithful person ought to desire peace with his neighbor: which indeed is not given by that same [God] except to those who most willingly grant it to another: and whatever I accomplish, I do not accomplish through myself: but according to the good pleasure of Him who has power over me. Now therefore, if you are troubled on my account, I beg your pardon: I pray God, who knows the thoughts of men and is the most just rewarder of good and evil deeds, to grant pardon for words not well spoken, and not to reckon this as a sin for you: and if I am worthy of any punishment, I will gladly accept it for the remission of my sins.

[44] But that man, who was cruel and fierce by nature, having absolutely no fear of God in him, he softens him by an efficacious word: but full of anger and vengeance, and not desirous of peace but a lover of discords; although he was so inflamed against the servant of God, nevertheless when he heard the words of the man of God, he was immediately prostrated on the ground and said: Forgive me, servant of God, and pray for me, that He may grant me true peace: I too will be ready for peace with you. The holy man did not suffer the man to lie prostrate before him: but immediately raising him from the ground, he kissed him, and praying God to forgive him, he exhorted him to persevere in the fear of the Lord. Afterward the man became one who feared God, excellent in life and a devout Christian: and the blessed man brought the peace to an excellent conclusion with great ease. O how great and profitable was such an example, by which many accords among Princes and Counts were made in a brief space of time through the mediation of the servant of God Ambrosius, and especially between Guelphs and Ghibellines.

[45] Blessed Ambrosius said in his sermons that vengeance was the sin of idolatry; because vengeance belongs to God alone: another stubbornly bent on revenge, whence a man taking vengeance seizes what belongs to God, and therefore one who takes vengeance ought especially to grieve and do penance. From this conclusion he inferred that it is a great sin for inferiors ambitiously to aspire to what justly belongs to superiors. A remarkable example of a certain man obstinate in seeking vengeance should not be passed over in silence: for in the city of Siena there was a certain man, most unyielding in the matter of forgiving injuries and making peace, who could not be bent to make peace by the admonitions or persuasions of the man of God: the holy man, however, tried to induce him to pray to God that, if it seemed better, He would inspire him to make peace: by prayer poured forth for him, which that stubborn man refused to do. But the blessed man said: I will pray for you. But he, wholly inflamed with vengeance, said: I care not that anyone should pray for me. But the pious Father, full of charity, pouring forth a prayer to God, said: Lord Jesus Christ, through Your greatest providence and solicitude which You continually have for the human race, I beseech You to interpose Your power in this desired vengeance, and to reserve it to Yourself: so that all may know that the punishment of offenders pertains to You alone, and that sensuality may not impede the knowledge of Your ineffable justice.

[46] He taught the people this prayer in a public sermon, exhorting them, he brings him to repentance, that if any were obstinate in refusing to forgive injuries, they should say this prayer for them. At almost the very hour in which the holy man poured forth his prayer, that obstinate man was pressing his friends and relatives to refuse absolutely to make peace and by no means to listen to Blessed Ambrosius, inciting them rather to vengeance. Yet so great was the efficacy of the prayer of the just man that that stubborn man was suddenly moved to compunction, and revolving in his mind the arguments of the blessed man urging him to peace, he wholly disposed himself to make peace with his enemies. Grieving moreover exceedingly for the sin of his obstinacy, he remained for two days almost without eating and sleeping less at night. Conferring, however, with his friends and exhorting them to peace, they came together to the man of God, asking that he arrange peace between them, and that he grant pardon for their error: at which the blessed man, made exceedingly joyful, giving thanks to God, arranged peace among them with great ease.

[47] On his journeys to various regions, being sent by the Supreme Pontiffs, he always went on foot, unless some illness intervened that compelled him to do otherwise. On his journeys on foot, In the Convents where he stayed, if he saw someone humble and pure, he more gladly conversed with him, even if he were unlettered: and he greatly rejoiced in their humility: he valued their rustic words and pure holiness more than the subtle words of the learned. He gladly served the sick, and gladly washing the feet of visiting Brothers, he ministered to their needs as best he could. He also urged the Brothers to observe humility, he attaches himself to the more humble, saying that passage from Ecclesiasticus: The greater you are, humble yourself in all things. In the observance of religious life let each one strive to be first, not by the thought of ambition, which each one should drive from himself, but by the emulation of virtue. Ecclus. 3:20 Do not allow yourselves to be overcome by passions, nor by worldly desires. You also who devote your effort to the study of sacred letters, if you desire to have divine grace in understanding divine Scripture, it is necessary that your heart be founded in the virtue of humility, because it is said in Deuteronomy XVIII: If you shall keep the commandment of the Lord, He will open to you His treasure, that is, the knowledge of heavenly things.

[48] he teaches meekness from the Scriptures, Know for certain that humility is a commandment of the Lord: therefore you ought to keep it: and Solomon said: Where humility is, there is wisdom: and the Lord in the Gospel: Learn from me, for I am meek and humble of heart: and David in the Psalms: Prov. 11:2, Matt. 11:29, Ps. 100:5 With the one who has a proud eye and an insatiable heart, with this one I would not eat. And therefore the Athenians in their most flourishing school of Philosophy often stationed men near the schools who would provoke the students with insulting words to pride and impatience. If they found any one who was impatient, they said: Do not enter the schools of learning, because you are unfit to learn them: but those whom they found patient and humble, they affirmed would advance greatly in study. It is read of the Philosopher Athlete that he said to one who was insulting him: You have learned to speak ill, and I have learned to endure evil. And if perhaps any of you seems to have obtained some special grace from the Lord, let him not exalt himself, nor reveal the grace to anyone, because perhaps he will lose it.

[49] He did not much commend those who, for an outward show of humility, wore a long beard with a torn garment, he flees ostentation, so that they would openly show their flesh along with some heavy iron or a hair shirt: because, as he said, these were not content with the testimony of their own consciences, nor with the reward of God, who sees in secret: but rather they desired to demonstrate their humility and patience to men. He greatly commended, however, the humility which he said was supremely pleasing to God. Out of his humility also, the holy man refused to accept two episcopal ^a dignities, even with the promise of greater things; as has been fully stated above.

^a What the first was is nowhere written: concerning the second, Ughelli writes thus in volume 3 of Italia Sacra: Reinaldus, Bishop of Siena. After Bandinus, or Bernardinus, was slain around the year 1278 (as we said in the Life of Bl. Andrew of Galleranis), the city, deprived of a Pastor under a justly indignant Pontiff, long paid the penalty for another's crime: and at length Bl. Ambrosius of Siena was chosen, who out of moderation of spirit and love of private life disdained to undertake the burden imposed on him by the Pontiff. And so in the year 1282, Rainaldus, son of Uguccione Malauolta, was appointed, whose various indults in honor of the deceased Ambrosius we shall see below.

CHAPTER VII.

On the Efficacy of His Preaching, Miracles, and Other Virtues of Bl. Ambrosius.

CAP. XIX

[50] What shall I say of his preaching? For he was of such great efficacy in speaking that it could scarcely be expressed with a pen. Effective in preaching, For so great was the fame of his sanctity that many came from afar to hear him, and everyone considered himself blessed who could hear him, and especially the Brothers of his Order, who obtained no small profit in the spiritual life from his sermons. The man of God was naturally humble in heart and somewhat timid in private conversation: but in public preaching he showed the greatest boldness, especially in reproving vices: so that fierce men who were patient listeners to his words marveled at such great boldness of the man of God. he was also endowed with the spirit of prophecy: It has also been ascertained that he possessed the spirit of prophecy,

and especially in his sermons, when from the vehement fervor of spirit he reproved sins, and especially those of the rulers of peoples; threatening that the judgments of God would come upon them unless they corrected their faults: which the outcome of events afterward proved.

[51] We have received from trustworthy sources, and especially from Fr. Vincent of Arezzo, who was his disciple and companion for a long time in his preaching, whence he sometimes digressed unknowingly from his subject, that while preaching he frequently made digressions from the subject on which he was preaching, preaching on another subject, with such fervor of spirit and efficacy of words that he moved his hearers to great devotion and contrition of heart. Asked by his companion about the cause of such a digression, he would give no answer at all: and when the said companion urgently asked him to give some answer to his questions, he would say: Do not seek further the cause of this digression, because I could not possibly tell it to you. The aforesaid Fr. Vincent also testified that very many other religious and secular persons said that while the blessed man preached to the people with great fervor of spirit, they saw him raised into the air twice: and was raised into the air, and when they saw this, on bended knees and with contrite hearts, they began to cry out in a loud voice with a great shedding of tears: Jesus, Jesus, our Lord. While they were thus crying out, by God's will, they announced to the people what they had seen: and the people themselves cried out the same words with tears: at which the man of God, wondering whence such words proceeded, began to revolve in his mind the source of such cries. The aforesaid also affirm that they saw a dove at the ear of the servant of God Ambrosius while he was preaching.

[52] Asked on one occasion by the said Fr. Vincent and by certain other Brothers very familiar to him, how he felt such an elevation? what he saw or felt in it? He answered that he noticed nothing of this. preserving humility amid all this. For he said that before his eyes he sometimes saw a certain flame of fire, as if proceeding from an inflammation of more intellectual spirits and an excessive agitation of the voice, from which he seemed to see a flame of fire. And when he was told about the elevation of his body and the dove often seen at his ears, and they believed the flame of fire proceeded from the power of the Holy Spirit, who was working wondrous things in him; he was not a little disturbed by their words, and said: Do not believe, my Brothers, that such great works of God exist in me, a sinner; but rather God works this from the perfect devotion of good minds. For from these things his profound humility was detected, who in no way wished to reveal what God was wonderfully working in him. Moreover, from the words shouted aloud by the people, certain praises were composed in rhyme in the vernacular language, which have this beginning and end: Jesus, Jesus, our Lord. These words were also written at the entrance of houses. ^a

[53] Another sign also occurred while the man of God was preaching, as a certain venerable Lady named Fina, of wondrous sanctity, Sometimes he is illuminated by heavenly light, narrated to the aforesaid Brothers. This Lady, while on a certain day she was present at the preaching of the man of God, in the square before the church of the Friars Preachers, saw a splendor coming from heaven resting upon the head of the blessed man, which presently departed when the sermon was ended. Thus day by day the authority of the man of God grew, so that by his exhortation he induced many princes to build convents for the Brothers of the Order of Preachers, and they bestowed upon them very many gifts. He also established various Confraternities of men, He establishes pious congregations, whom he led by his religious constitutions to the observance of the Catholic life and to doing penance for their sins. He also gathered into one community women, both virgins and widows, for a religious manner of living, to whom he also gave a manner of living by prudent constitutions under the governance of the Friars Preachers. Married women also bound themselves to certain devout and pious observances through his exhortations, namely that they would provide services to the poor and sick according to their means.

CAP. XX

[54] We have learned from trustworthy sources that a certain matron of Pisa, named Bona, during his sermon a diseased arm is healed: at the time when the blessed man was preaching at Pisa, was suffering from a severe illness of the arm. She, frequenting the sermons of the man of God, daily commended herself to his prayers. It happened, however, that on a certain night near dawn, she heard a voice saying to her: Rise and go with quick step to the sermon of Fr. Ambrosius, who this morning is going to preach in the church of St. Augustine: and while he is praying, you will be freed from your illness. She came to the sermon, hoping to be healed from her illness through the merits of the blessed man. While she was intent upon the sermon, she felt herself perfectly healed from her illness: and raising her arm on high, in a loud voice and with tears she said: Thanks to God and His servant Ambrosius, because through his merits I have been freed from my illness: and thus the miracle was made manifest to the whole people.

[55] A certain woman of Siena, very devoted to Blessed Ambrosius, severely afflicted for almost a year with a quartan fever, likewise a quartan fever, when she had come to the sermon of the man of God, and was at that time greatly tormented by the fever, raising her mind to God, she prayed, saying: Ah! Lord God, I beseech You that through the merits of Your servant Ambrosius You would deign to free me from this fever, that I may suffer it no more: after the prayer was made and the sermon completed, she suffered the fever no more.

[56] A certain Sienese matron, most fervent in attending the sermons of the blessed man, and the son of one of the listeners suffocated at home: when on a certain morning she was hastening with great speed to the sermon of the holy man, she left her small son in the cradle with his face covered with a cloth. When the sermon was finished, returning home, she found her son suffocated by that cloth: upon seeing which, with great wailing she returned to the man of God, and prostrate on the ground with tears said: I left my small son at home so that I might hear your preaching, and I found him dead: therefore, by a prayer poured forth to God, restore him alive. Hearing which, the man of God, astonished, humbly recognizing that such power was not in him, began to exhort the woman to place her hope in God, with whom no word is impossible. The blessed man prayed to the Lord for the deceased infant, and the woman, returning home, found her son ^b alive.

[57] A certain fowler, named Zacchaeus, catching birds on a certain night, likewise a demoniac, was seized by a demon, and was greatly tormented by the same evil spirit: and he was told to go to Blessed Ambrosius, so that he might pray for him and he might be freed from the aforesaid torment. It happened, however, that the demoniac came to the blessed man when he was actually preaching. Entering the church, he began to cry out: Where is this Ambrosius, who is going to free me? When the man of God heard and saw him, he immediately fled into the sacristy: and with the door closed, that demoniac continued crying out. After many assaults, the man of God inquired whether the people were still in the church: having dismissed the congregation, after, by order of the Brothers, the people withdrew from the church, the demoniac was brought into the sacristy. Prostrating himself at the feet of the man of God, he was ordered to rise and kneel before the Crucifix: and the blessed man himself, together with the Brothers who were present, kneeling, prayed quietly, and blessing the demoniac three times with the sign of the Cross, he was perfectly freed.

CAP. XXI

[58] Very many things could be said about the abstinence and bodily mortifications of the blessed man, but for the sake of brevity we shall take care to relate a few of the many: Severe toward his own body, for although he suffered the greatest labors in preaching, studies, hearing confessions, and journeys, he nevertheless continually afflicted his body in various ways. He said the Canonical Hours on bended knees, and the Matins devoutly at night in the church: but he said the Hours of the day in his oratory, receiving harsh disciplines at the end: he was accustomed to wear a rough hair shirt on his bare flesh day and night. He took care to nourish his flesh with the greatest abstinence: for from the time he entered the Order, he never ate meat. Rarely did he take food more than once a day, sparing in food, which was of little nourishment. He drank water mixed with a little wine. On Friday he fasted on bread and water at the common table of the Brothers, eating last at the table. Before and after meals he was accustomed to pray devoutly with tears, so that the Brothers, seeing this, were moved to tears with compunction. Before Matins he was accustomed to sleep for two hours, sparing of sleep, and after saying certain secret prayers of his, he slept for two more hours. He always slept clothed upon straw. Around dawn in his oratory he devoted himself to reading until full daylight. often ecstatic in prayer, The venerable Fr. Bernard of Milan testifies, who was his companion for a long time, that while he observed him praying, he very often saw him caught up in ecstasy and transfigured in countenance: and when asked by the same Fr. Bernard what he had seen in the rapture, out of humility he was willing to say absolutely nothing.

CAP. XXII

[59] He preserved the virginity of mind and body, as he had vowed to God in his adolescence, unblemished to the end of his life; a vigilant guardian of unblemished virginity, as all the Brothers who heard his confessions testified. This can also be proved if one carefully considers what has been said above about the temptations of the demons which he endured, over which he wonderfully triumphed. So vigilant was he in guarding chastity that if any woman happened to be presented in his sight, he became entirely terrified. He also rarely permitted a woman to speak with him. Concerning his unblemished virginity, testimony is also given by the author of the book ^c called On the Likenesses of Things, book 2, chapter 40, in this manner: Fr. Ambrosius of Siena, of the Order of Preachers, endowed with singular grace among all, and to declare whose sanctity and merits the Lord showed many miracles after his death, was found to have worn a leaden loincloth: girded with a leaden loincloth, for he used every means to preserve his virginity for the Lord. Nor was he defrauded of his vow: because, as his Confessors testified, he preserved the intact and unblemished virginity of his heart and flesh at all times. So he writes.

CAP. XXIII

[60] He was moved by a wondrous devotion toward the most holy and life-giving Sacrament of the Eucharist, most piously disposed toward the Holy Eucharist: reflecting upon the wondrous goodness of Almighty God which He showed toward the human race, giving His body as food and His blood as drink: concerning which Sacrament indeed he produced a subtle treatise. He observed such reverence, with due and singular devotion, toward the same wondrous Sacrament, that before he approached the altar to celebrate, with the greatest humility and with contrition of heart and a flood of tears,

he prostrated himself in prayer. He said Mass at earliest dawn, so that he might avoid the multitudes of people who would flock to hear it. Whenever he was to receive the most holy Body of the Lord, such contrition of heart was in him that very often he was completely bathed in sweat, receiving it with the greatest effusion of tears. So great was the passion in his contemplation that he could scarcely sustain himself until the end of the Mass: for this reason, therefore, he always celebrated in private.

CAP. XXIV

[61] There was in the servant of God a burning desire to preserve his virginity for God with all his heart and mind: he was more frequently praying for virgins, which virtue he supremely extolled and loved. He devoutly prayed for all virgins, that God would preserve them in pure virginity. He also prayed for virgins who were to be joined in marriage, for those to be joined in marriage, that God would most excellently unite them in holy matrimony for the salvation of their souls. So great also was the fame of his virginity that various persons of both sexes who were to celebrate marriage came to the blessed man himself, asking the assistance of his prayers. From these prayers wonderful effects were seen: for when those negotiating marriages had already despaired that those marriages could be concluded, upon the blessed man's prayer they were brought to a good result: similarly, when certain marriages already seemed to be concluded, by his prayer they were so broken up that no hope of concluding them further remained. From this a custom arose that every year young women of marriageable age come to the church of the Friars Preachers, for students, offering a candle at the tomb of Blessed Ambrosius, that they might obtain from the Lord the grace to be worthily united in holy matrimony. He also had a special grace to pray for students, from which wonderful effects were experienced on many occasions by some: to narrate all of which would be lengthy. for the deceased. It has also been ascertained that he obtained by his prayers another grace from God, namely that he might be able to free very many souls from the punishments of purgatory, as a good Angel of God revealed to him at the end of his life. Nor should this seem surprising to anyone, since this has also been granted to other Saints by the Lord, such as to Blessed Lawrence the Levite and Martyr, and to Blessed Albert.

^a Julius adds that processions of disciplinants were established, who would flagellate themselves while the said hymn was being sung.

^b Today, says Julius, this miracle is found depicted at Rome in the Chapter House of the Convent of Santa Maria sopra Minerva with this inscription: Bl. Ambrosius Sansedonius of Siena restores a living infant to his mother; whom she, hastening to his sermon, had left in the cradle covered with a linen cloth on his face, and had found suffocated.

^c John of San Gimignano, who, as Antonius Senensis has in his Bibliotheca under this title, wrote a remarkable work in two great folio volumes, which was afterward printed at Venice in the year 1499. The same enumerates his other writings. It appears, however, that this passage was added by Taegius, or at least cannot be considered the work of the Compilers.

CHAPTER VIII.

The Death of Bl. Ambrosius, Miracles, Burial, Translation.

CAP. XXV

[62] As the time drew near when the Lord, the just rewarder of good works, was about to take the blessed man Ambrosius, Having preached with even greater vehemence, drawn from the misery of this present life, to receive him into the eternal courts; while during Lent in the city of Siena he was preaching with his customary vehemence and fervor of spirit, on a certain night it happened that he vomited a great quantity of blood from a ruptured vein in his chest. On account of which the Brothers asked him to cease from preaching until his health was fully restored: for they thought a certain vein of the chest had been torn from the vehemence of preaching. He would not: he vomits blood, but the following morning he preached against usurers with great fervor of spirit. When the sermon was finished, after he had rested for a little while, he vomited an even greater mass of blood from his mouth. He therefore knew that the end of his life was at hand, which he announced to his Brothers and disciples, exhorting them more to rejoice than to grieve, because he had already arrived at the desired end.

[63] When his discourse was finished, he had them withdraw from his cell, he is administered the last rites, which they did, thinking he was doing this for the sake of rest. But the servant of God, rising from his bed, on bended knees with great fervor of spirit he poured forth a prayer to God, which several Brothers, clinging to the door in order to hear him, wrote down almost in its entirety, the form of which we have not been able to see. ^a After this, he asked that the most holy Body of the Lord be brought to him: which, when it had been brought with due reverence, although he was very weak, he rose from his bed, and with his knees fixed on the ground, he made a devout prayer, by which he moved those present to tears. Having therefore most devoutly received the life-giving Sacrament, placing himself again in bed, he asked that the last Anointing be given to him, and the other rites customarily conferred upon the dying. When they were saying the commendation of the soul, to each word of the Priest he also devoutly responded. and having consoled the Brothers, he dies. Seeing, however, that those present were shedding abundant tears at his departure, turning to them he exhorted them not to weep for his death, adducing many examples of Saints. Then, rising somewhat from the bed and sitting upon it, he embraced and kissed each of the Brothers; who, asking his blessing, merited to be blessed by him with the sign of the Cross and commended to God. Shortly after, that most holy soul was released from the flesh in the year of the Lord's Incarnation 1287. ^b

CAP. XXVI

[64] For the Lord deigned in His goodness to show wondrous prodigies at the passing of His servant, Blessed Ambrosius. The Lady Nera divinely knows There was in the city of Siena a certain woman of wondrous sanctity and devotion, commonly called the Genoese, who had as a friend a certain devout and religious virgin called Nera. ^c These two women had been most devoted to the blessed man, and continually attended his sermons. While they were waiting in the church of the Friars Preachers, praying for the passing of the man of God, the aforesaid virgin was caught up in ecstasy. that he has not yet passed, It happened that the Brothers, believing him already dead, struck the board: but he was not yet dead. Hearing this, the said Genoese tried to rouse the aforesaid virgin, saying: Our Father Ambrosius is dead. But she answered nothing at all. After a little while, however, returning to herself, she said: Dearest Sister, he is not yet dead: because one of the Angels, who was to accompany his soul to the heavenly kingdom, told me that within the space of one hour he will depart from this life. but that he will die within an hour. She also said that the Angel had announced many things to her on behalf of God, and among other things, that just as he, while living in this world, had labored greatly for the salvation of souls, so afterward, when he would be established in the heavenly kingdom, God granted him the ability to free many souls from the punishment of purgatory. ^d

[65] When the report had already been spread throughout the whole city of Siena that the blessed man was at the very end of his life, The people awaiting his death, about to depart from this life imminently, a very great multitude of men and women rushed to the Convent of the Brothers, grieving greatly at the departure of so great a Father. Many devout men, standing in the square of the church and looking toward heaven, saw a most luminous cloud, in the midst of which a most brilliant star was situated, see a cloud, and in it a most brilliant star: which was also seen by many. While they were gazing upon it with fixed eyes, it gradually vanished from their sight: then one of those who saw this cried out in a loud voice, saying: Our Blessed Father Ambrosius has departed from this life. And so it was: for all who were present heard the voices of the Brothers mourning.

[66] Another virgin, living in the house of the aforesaid Lady Nera, the dead man is seen in a golden garment: at the hour of the passing of Blessed Ambrosius revealed his sanctity, saying: I see our Father Blessed Ambrosius clothed in a golden garment, with a golden cap covering his head, being carried to heaven by Angels. Nor were the testimonies of infants lacking, who divinely made known the glory of the man of God. For a venerable and valiant Knight of Jerusalem, whom not only nobility of birth but also advanced age and religious life had made worthy of trust, narrated a three-year-old boy testifies that he lives in heaven: that when he had his three-year-old grandson sleeping in his bed, someone came saying, Brother Ambrosius is dead. Hearing which, the little child said: He is not dead. When the said Knight said to him: Why is he not dead? He answered: Because I saw him in paradise.

[67] We also have another testimony of childlike innocence: for Fr. Dionysius of San Gimignano, a disciple of Blessed Ambrosius and a most famous preacher, left in writing that he heard from a certain Lady named Cella, daughter of the Lord Cathelanus de Malauoltis, another eighteen-month-old commands that he be called a Saint, and this was confirmed by other trustworthy persons, that while she was laboring in childbirth, a certain midwife named Joanna came to her and said: Brother Ambrosius is dead. Then a certain infant, a son of the said Cella, a year and a half old, who happened to be sleeping, awakening, said: Do not say Brother Ambrosius, but Saint Ambrosius: because I saw him going into heaven. The mother, astonished by these words, said: What are you saying, my son? But the infant repeated the same thing many times, though he had never seen him. To this is added also the testimony of the people, who, waiting in the square of the church of the Friars Preachers for the passing of the blessed man, began to cry out in a loud voice: Saint Ambrosius, Saint Ambrosius.

CAP. XXVII

[68] When the body of the blessed man had been brought by the Brothers into the church, a huge crowd gathers at the body: immediately a vast concourse of people occurred, not only from the city of Siena, but also from the county and territory of Siena; and of very many living outside the territory, so that they might see, touch, and kiss the sacred body. And so great was the concourse of people that the garments of the holy man were cut to pieces out of devotion: and therefore the Brothers had the people driven back by great force, and placed the holy body in a certain wooden box, well secured, in which two small windows were made, so that they could only see and touch the hands of the holy man. Devout and solemn funeral rites were celebrated, solemn funeral rites are celebrated, at which the entire clergy of the city of Siena was present, both of religious and secular clerics; also the Magistrates and the other nobles of the city and very many of the common people: certain devout sermons were also delivered in his praise. The burial of the sacred body was delayed for two days, on account of the very great crowd of people. ^f He was buried on the day of St. Benedict the Abbot, March 21, in the sacristy ^g of the convent of the Friars Preachers in a walled-in case, until a solemn tomb could be constructed, for the honor and reverence of so holy a Father.

CAP. XXVIII

[69] Therefore by the nobles and people of the city, after not many days, a most ornate tomb was constructed from marble,

After a marble tomb was erected, and was placed in a certain chapel in the middle of the aforesaid church of the Friars Preachers. When, however, the time came for the sacred body to be transferred, certain Brothers began to doubt whether the holy body might have putrefied according to the human condition, and from this a scandal might arise among the common people, and the reputation for sanctity might be diminished: but others, full of faith, trusting in the sanctity of his life, thought the holy body would be found incorrupt. the body is found incorrupt, Wherefore, considering the disquiet of the Brothers, which they suffered on account of the crowds of people flocking to the tomb of the blessed man, they appointed a day ^h on which this translation was to take place. Accordingly, with all excluded from the church, a certain Brother named Finus, a man of great faith and purity, with the permission of the Prior of the Convent, approached the tomb in which the sacred body rested: he broke open the wall, and then a wondrous fragrance of odor began to flow from the sacred body, which was still enclosed in the casket. When it was opened, he sensed an even greater fragrance of odor, and found the body whole and incorrupt. He ran to the Brothers, announcing that a wonderful odor was issuing from the holy body, and that it was whole and incorrupt. All ran, and found everything just as the Brother had said, praising God, who is always wonderful in His Saints.

[70] This was made known to the Magistrates of the city, and guards were requested it is solemnly transferred there, to guard the holy body, lest anything be stolen from it, until the Translation of the said body should take place. It was ordered, therefore, that all the Religious and Clergy of the city should come together for this Translation. All were present, and with burning candles, with hymns and praises of God, the sacred body was placed with the greatest veneration in another most noble casket, and was deposited in the honorable marble tomb placed in the aforesaid chapel. For the aforesaid tomb was set upon four marble columns, around which a certain very beautiful ironwork was fashioned: and not a few lamps were placed before the said tomb, which would burn there continually. The Magistrates of the entire City were present at this venerable Translation, together with many nobles, to show honor to so great a Translation. ^i After a long span of time, however, on account of a very great ruin of the said church, the said chapel was destroyed, and the said body of the blessed man was again transferred to the sacristy of the said convent.

^a Julius adds: nor was he, despite much effort, able to find anything of it anywhere.

^b We have given the reason for correcting the numeral, which was marked 1285, in the prolegomena.

^c The Life of both was compiled by Lombardellus: of whom Nera died on December 25, Nera and the Genoese, Blessed Sienese women, in the year 1287; the Genoese on the same day, but in the year 1292: both were comforted by the sight of Blessed Ambrosius before his death, both numbered among the Blessed of Siena: and honored by funeral eulogies from the Brothers, and by God with miracles. We shall give their Lives on the said day, if anything about their legitimate cult comes to our attention in the meantime: for the said Gregorius Lombardellus does not prove it to us.

^d Concerning this vision Fr. Recuperus's Sermon has more and more distinctly, in which there are also other visions of the same pious women about the Blessed while still living.

^e Thus in the Life of Bl. Andrew of Siena, number 2, it is simply used for the suburban countryside: on a certain day when he was returning from the County. For when the Lombard kingdom was extinct, various Counts were established in Italy, County for territory or suburban countryside, to whom were subject almost only the villages in the countryside: for the Cities each enjoyed their own liberty, and ruled the numerous castles in their districts at their own discretion, being subject to the Emperor and the Counts scarcely any otherwise than the Imperial Cities are now subject to the Emperor. Whence it came about that the territories of each City began to be called the County of this or that City, even if often no Count was named from it: moreover, to this very day the usage obtains that contadini and cittadini are opposed to each other in the vernacular Italian, as in Latin, citizens and rustics. There is also another meaning of the word County in the writers of the middle ages, frequent among the French and Germans: by which to go to the County, and for the court of a Prince, to come from the County, is the same as to go to the Court or to come from the Court of a Prince. And indeed this meaning is more proper than the other expression: for whenever a Prince is outside the palace, he is not truly at court, but properly in his retinue which follows him everywhere. Colgan's mistake, in the Life of St. Cadroe, March 6, number 29, introducing the County of Bar, led us to prefer to understand the place of Luxembourg or Lutzenburg, not turning our attention to this last explanation of the word County: which alone was necessary for that passage, which we here correct by this note.

^f These things cannot be understood unless we say the Blessed died toward the evening which precedes March 20.

^g Fr. Recuperus says he was buried before the steps of the main altar: which has a much greater appearance of truth: I would believe the compilers wrote near the sacristy, but through the obscurity of the abbreviated notation, Taegius transcribed in for near.

^h April 30, as will be clear from Fr. Recuperus, number 74.

^i The words that follow are those of Ambrosius Taegius: he touches on the fire in the church, about which we have already treated in the Life of Bl. Andrew, and which we shall treat more fully below from Julius.

CHAPTER IX.

On the Miracles Divinely Wrought After the Passing of the Holy Man Through His Merits.

CAP. XXIX

[71] The closer the soul of the blessed man is to God, the more his glory is known to increase, The Bishop orders the miracles to be legitimately collected, and consequently the more it participates in the divine goodness: and since good is by its nature self-diffusing, therefore the soul of Blessed Ambrosius communicated to men dwelling on earth, through the multitude of miracles, the goodness which it receives from God in the heavenly homeland: whence after his death he began to shine with great and numerous miracles. For many persons suffering from various infirmities, coming to his tomb and devoutly commending themselves, received the benefits of health. And lest the miracles wrought by God be consigned to oblivion, two venerable Fathers, namely Fr. Gregory de Incontris and Fr. Nicholas de Ricasole, ^a both of the Sienese Convent, were appointed by the Lord Bishop of Siena, to have the miracles of the holy man recorded by the hand of a public Notary, with suitable and truthful witnesses summoned for this purpose: which they did. ^b Wishing to describe those miracles here, we shall observe the order which has been observed in the Lives of other saints of the Order, as can clearly be seen above.

CAP. XXX

[72] A certain matron of the city of Siena, named Mina, wife of Gualterius, A crippled woman is cured, was contracted in her whole body for seven months: and since she could be healed by no medical art, having heard of the death of the blessed man, her husband visited the body of the holy man, and she was immediately freed. Another Sienese woman, named Felix, suffered paralysis in her head for a long period of time: one trembling in the head, hearing of the passing of the holy man, she came to the church of the Brothers; finding the sacred body still unburied, devoutly kissing his hand and placing it upon her head, she was completely freed from all trembling of the head. A certain woman, named Viridis, testified before the aforesaid Brothers under oath that she had a son called Peter, who for a period of six years had been contracted in his arms, legs, and feet: one contracted in arms and legs, hearing of the miracles which the Lord was working through Blessed Ambrosius, with contrite heart, full of faith and devotion, she had her said son carried to the tomb of the blessed man, and having made a vow there, he began to be healed, as all who were present saw: and on the same day he was fully healed.

[73] Another woman, named Maffaea, from the county of Siena, was contracted in one leg for eighteen months, another in the leg, so that she could in no way walk; after the burial of the blessed body, she had herself carried to the tomb of the holy man, where she remained for one night: on the following day she had herself taken to the hospital where she was staying, and when she had slept for some time upon the bed, she awoke and rose up well. A certain youth from Castrosilva, ^c named Bonfilius, was contracted in one arm for two years, another in the arm: so that the whole arm was numb and he could do nothing with it: having conceived devotion to the blessed man, on account of the miracles which he heard were being wrought through him, full of faith he went to his tomb, made a vow, and devoutly commending himself to the holy man, within a brief space of time he found himself completely healed.

[74] The Lord Ventura, Prior of the Hospital of Mercy of the city of Pisa, one paralytic in the hands, from a long bout of quartan fever became paralyzed in his hands, so that he was unable in any way to celebrate Mass for two years: hearing of the death of the man of God, with whom he had once been on familiar terms while he was still among the living; also hearing that God was working many miracles through his merits, he vowed to visit his tomb on foot, and to bring an image there, if through his prayers the Lord would obtain health for him. After the vow was made, within two days he felt himself freed from every illness, so that the following day he devoutly celebrated Mass.

[75] A certain man of the Florentine diocese, contracted in his legs, so that he could in no way walk, one contracted in the legs, hearing of the death of Blessed Ambrosius and the fame of his miracles, had himself carried to Siena, and coming to the tomb of the holy man, praying with the greatest devotion and tears, he vowed to place an image made to the measure of his body at his tomb, if through his merits he might obtain health. Wonderful thing! After making the vow, he rose up well, and giving thanks to God and the Saint, having devoutly fulfilled his vow, he returned home rejoicing. A certain devout and Catholic woman, named Margaret, had a daughter who had been contracted since birth for four years, a four-year-old, also contracted, so that she could never walk: with great devotion and faith, she brought her daughter to the tomb of Blessed Ambrosius and made the daughter touch the said tomb: which done, returning home, the next day the little girl rose by herself and began to walk about the house: and so within a brief space of time, through the merits of the holy man Ambrosius, she fully recovered.

CAP. XXXI

[76] A certain matron of the city of Siena, named Emilia, had a son blind from birth: when he reached the age of six, A six-year-old boy receives sight, hearing of the miracles which the Lord was working through Blessed Ambrosius, she brought her son to the church of the Friars Preachers, and approaching the body of the holy man still lying unburied, and placing the hand of the Saint upon the boy's head, the boy immediately received his sight, ^d as many who were present testified. A certain boy of six years became blind from flesh that had grown around his eyes: likewise another from flesh that had grown, when his grandmother saw him weeping on account of this, he said: I have heard,

My Lady, that a certain holy man has died at Siena, who freed our neighbor when she was at the point of death; take me to Siena, because I hope he will restore me to health. Moved by these words, the woman, with great devotion, on bended knees, prayed and commended the boy to Blessed Ambrosius; having made a certain vow, she brought the boy to the tomb of the holy man: and when the cape of the holy man himself was placed by the Brothers over the boy's eyes, he received his sight, with that tumor of flesh having dissolved.

[77] A certain man, named Benedict de Manzolis of Poggibonsi, ^e incurred a serious disease of the eyes, from which he lost his sight entirely, and a third, and so he remained for four months seeing nothing: at that time it happened that Blessed Ambrosius departed from life, and very many miracles followed. His mother, however, named Ursula, together with her relatives, who did not give much credence to the miracles of the holy man, brought him to the tomb: and when they presented the blind man at the tomb of the Saint for three continuous days, vowing to offer an image of the sick man at his tomb, after more faith was aroused: and he could not be healed, they thought this proceeded from a lack of faith; whence, moved to compunction, with great devotion and faith, having made a vow, approaching the tomb of the Saint and praying devoutly, he began to see again, and within a few days fully regained his sight, giving thanks to God and His Saint.

[78] A certain youth from the town of San Gimignano, from a serious illness lost his sight, likewise one blind for six months, and was blind for six months: when the fame of the miracles of Blessed Ambrosius reached his ears, he made a vow to the holy man, and approaching the tomb of the blessed man and praying there devoutly and faithfully, he placed his eyes upon his tomb and fully received his sight. Cyrilla, daughter of the Lord Monus Lotharingus, was ill from a certain swelling from the sole of her foot to the top of her head, so that she had totally lost her sight, and a girl, also swollen, and was also given up by the doctors; commended to Blessed Ambrosius by her mother with a vow, she first began to see from one eye, saying: I give thanks to God and Blessed Ambrosius, because through his merits I have received the sight of one eye. With her mother persevering in the invocation of the Saint, she received sight from the other eye, and within a brief space of time was fully healed from the aforesaid illness.

CAP. XXXII

[79] A certain man, named James, was deaf for a period of eighteen months, so that he could only hear with a loud shout: two deaf men receive hearing, having learned of the fame of the miracles of Blessed Ambrosius, he devoutly commended himself to him, making a vow. Approaching the tomb of the Saint, he prayed devoutly and with tears, reclining his head upon the tomb, and before he removed it he began to hear, and perfectly. A certain citizen of Siena, named Blondus, had become deaf for many years from a certain illness. His wife, named Benvenuta, who was moved by the greatest devotion toward Blessed Ambrosius, devoutly commended her husband to the same Blessed Ambrosius, making a vow: she also indicated to her husband that he should do the same, which he did. Both approaching the tomb of the blessed man and praying there devoutly, the husband placed his head upon the tomb of the Saint, and did not remove it until he perfectly regained his hearing.

[80] A certain barber of the city of Siena, named Calvaius, lost his voice, a mute man recovers his speech, so that when he spoke he could in no way be heard: and this was for a period of six years, nor could he be cured by any remedy of physicians. When on a certain day he was present at a sermon being given about Blessed Ambrosius, he conceived such great faith and devotion toward the same Blessed Ambrosius that he was disposed to make a vow to the Saint for his own liberation. Whence he made a vow to God and His Saint, that he would serve the Brothers in his profession for a year: which done, within a brief space of time he fully recovered his lost voice.

[81] another receives the use of his arm and tongue. A certain man from the town of Montepulciano, while he was tending pigs, around the first hour of the night, there appeared to him an unusual animal, very black, in the form of a certain cat. He took up a stone to throw at it, and with his arm raised he immediately lost the use of it and his voice. Many remedies were applied, but nothing availed. He remained thus contracted and mute for a space of two months. His grandmother, however, named Emilia, married at Siena, full of faith, came to the tomb of Blessed Ambrosius for many days to pray for the health of her grandson: divinely inspired, she took care to visit her grandson; upon seeing him, she found him well and speaking perfectly. She inquired when he had become well, and found that when she had made the vow for him, he began to be healed.

CAP. XXXIII

[82] ^f A certain matron of the city of Siena suffered a flow of blood for seven weeks, and without any medical remedy was brought almost to the end of her life: one cured of a flow of blood, on the day of the burial of the man of God, devoutly commending herself to the same Blessed Ambrosius, she was healed. When she was urged by the Brothers to give testimony to the truth of the miracle under oath, she was unwilling to assent, asserting that she had never affirmed anything under oath. She went to the tomb of the holy man to give thanks for the benefit received; and when she was about to leave, she remained there immobile. she is held immobile until she resolves to testify, Exceedingly saddened by this, coming to herself, she realized that this had happened to her because she had refused to give testimony to the truth. Commending herself again to the Saint, repenting of the past, and resolving to swear in the future, she was released from the bond that held her, and coming to the Brothers appointed for this, she confirmed both miracles under oath.

[83] A certain woman of the city of Siena had a daughter who was a nun in the monastery of St. Peter, a similar flow from the nose healed by the touch of his cape, named Eugenia, who for many weeks suffered a great flow of blood from her nose, so that with great pain in her head and debility of the whole body she was brought almost to the point of death. Induced by her mother's exhortation, commending herself to Blessed Ambrosius, and placing upon her head a piece of cloth from the cape of the blessed man himself, which a certain disciple of his had kept out of devotion, she was perfectly healed.

[84] Another matron of the city of Siena, named Minucha, gravely ill with fever together with a flow of blood from her mouth, from the mouth, stopped by the application of his belt: came to such debility that she despaired of her life: but remembering the miracles which the Lord was working through Blessed Ambrosius, she commended herself to the blessed man with great devotion and faith, having made a vow. Her mother also did the same: recalling moreover that a certain neighbor of hers had the cord with which the holy man had been accustomed to gird himself while he was among the living, she had it brought to her; and placing it upon the body of her sick daughter, and giving her a small amount of the powder of the said cord in a drink, she began to improve, and so within three days, fully cured, she rose from her bed, praising and magnifying God in His Saint.

[85] A certain Palmerius, epileptic for ten years, an epileptic man and an epileptic woman are healed: could not be cured by any remedy of physicians: having made a vow, commending himself to Blessed Ambrosius with great devotion and faith, he was fully freed. A certain girl, betrothed to someone, was suffering from the epileptic disease: having made a vow and commending herself devoutly and faithfully to the blessed man, falling from the aforesaid illness, when she came to herself, she asserted that Blessed Ambrosius had appeared to her and had raised her from the ground with both hands, and thereafter she suffered no such illness.

[86] A certain woman, named Margaret, of the city of Siena, likewise, after four premature deaths, a fifth child, bore four sons at different times: all of whom, suffering from the epileptic disease, perished within a short time. She also bore a fifth daughter suffering from the said disease: having conceived devotion to Blessed Ambrosius, she vowed to fast on the vigil of the feast of the same Saint every year, to visit his tomb barefoot on the same day each year, and to clothe her daughter and other children to be born in the habit of the Order of Preachers. After this vow was made, the daughter who had been born was healed, and another son born afterward did not suffer from the aforesaid disease.

[87] A certain man named Nerus from the village of Staggia ^g in the county of Florence suffered from the falling sickness for many months, so that he fell three or four times in a natural day: and another falling very frequently, having made a vow to Blessed Ambrosius that he would visit his tomb barefoot as many times, and would offer a candle of one pound at the aforesaid holy tomb, as many times as in a month ^h he did [not] fall; wonderful thing! after making the vow he was perfectly healed, and no longer suffered from the said disease.

^a That is, by delegation of the Prior: for to him specifically, and to the other Brothers of the Convent only in general, was this authority entrusted: as will be clear from the Instrument itself. And indeed in what follows various men will occur who, because they were appointed by the Prior, are called episcopal vicars; and these different from others. Indeed Nicholas, who was present for the drafting of none of the Instruments to be produced below, seems to have taken down only those miracles which were received outside the juridical form within 10 or 20 days after death.

^b These words are again those of Ambrosius Taegius: whom we wish had not used this liberty of altering: and had left the ancient text unchanged.

^c Perhaps thus rendered into Latin, which in the common speech is Castello del Bosco, lying to the south of the city, 14 miles distant, near Monte Alcino.

^d The Instrument concerning this miracle, published below as number VII: in it the mother is named Finiglia: but the pardon for this error is easy, since Emilia is written Imiglia in Italian. More serious perhaps is the fact that here the boy is said to have been illuminated immediately at the touch; whereas he received his sight the following day, before the touch was repeated.

^e Podium Bonitium in more ancient form, 15 miles from Siena, formerly of the Sienese now of the Florentine diocese.

^f Concerning this miracle a public Instrument was drawn up on April 19, produced below as the third in order: the woman's name was Beldies.

^g Right on the borders, only eight miles from Siena.

^h We supply the negation omitted in the MS., because we think the intention of the one making the vow was that as many times as he was free for a whole month, he would be obligated to offer a candle.

CHAPTER X.

Various Kinds of Diseases Cured at the Invocation of Bl. Ambrosius.

CAP. XXXV

[88] A certain little girl, ^a a kinswoman of Blessed Ambrosius, named Vanutia, suffered a continuous fever for six consecutive days, A kinswoman of the Blessed is healed from a fever, so that she could retain no food in her stomach, and came to such debility that she greatly feared death: having conceived devotion to Blessed Ambrosius, she humbly commended herself to him, having made a vow. In a loud voice also invoking the divine aid and that of His Saint, she asked that the most holy Body of the Lord

be brought to her; which having devoutly received, she said: I see Blessed Ambrosius on bended knees and with uncovered head saying to me, Hope in the Lord, daughter, because you will soon be freed. On the same day she was freed from the fever and in a short time arose completely well.

[89] another fearing the plague also, A certain matron of the said city of Siena, named Bonaventura, was suffering from an acute fever with a horrible swelling in the groin: fearing that it might be the epidemic disease, she vowed herself to Blessed Ambrosius, devoutly commending herself. When the vow was fulfilled, the fever ceased, the swelling of the groin completely disappearing. A certain boy suffering from fever with an abscess, on the seventh day given up by the doctors, was beginning to die: but the boy's mother, greatly grieving, devoutly commending him to Blessed Ambrosius, and a boy likewise from an abscess, vowed that she would offer a silver image in the habit of the Friars Preachers at his tomb: having also received the cord of the Saint, placing it upon the sick boy, the sick child recovered, and in a short time arose well.

[90] A certain poor woman, named Nera, suffering from a serious fever, Likewise a poor woman with fever, by the Blessed appearing to her, on account of her extreme poverty had come almost to the end of her life: commending herself with great devotion and faith to Blessed Ambrosius, to whom she was most devoted, she vowed to visit his tomb on certain days and to say a certain number of Our Fathers there. On the same day certain devout persons brought her aid for her illness, but on the following night, while she was burning vehemently with fevers, the blessed man appeared to her with a companion in the habit of the Friars Preachers, with an immense light, so that the room seemed to be on fire. Feeding her with his own hands, he said: Why do you wish to be healed? And she replied: Because being sick I am unable to provide for my necessities, and so that by doing good works I may be able to obtain the remission of my sins and merit eternal life. To whom the Saint said: Persevere patiently, and hope in the Lord, because you will be heard. With these words the Saint vanished, and she within a brief space of time rose up well, giving thanks to God and His Saint.

[91] A certain boy of five years, suffering from a continuous fever with an abscess on his head, and a boy dying from a fever, was brought to the point of death: the boy's mother, anxious on account of this, invoked God, the Blessed Virgin, and Blessed Ambrosius, vowing to clothe the boy in the habit of the Friars Preachers and to present him with a fitting offering at the tomb of the blessed man. The boy's grandmother also did the same: which done, the boy, who was already thought to be dead, began to smile with a cheerful face, saying: Behold, a certain Friar in the habit of the Friars Preachers, beautiful in appearance and resplendent in garment, comes to me, and touching my hand, has restored me to life. Within a brief space of time the boy was completely healed, through the merits of Blessed Ambrosius.

CAP. XXXVI

[91] A certain notary of the city of Siena, named Giunta, suffered quinsy in his throat for two days and a night, Two are freed from the disease of quinsy, so that he could swallow nothing; as he was approaching the gates of death, hearing of the miracles which the Lord was working through Blessed Ambrosius, full of faith, with great devotion, having made a vow, commending himself to the same Saint, with the abscess broken, he felt himself freed in a short time. A certain man, named Andrew of Colle, had a swelling in his throat both inside and outside, so that he could not take food: and since no remedies of physicians availed, he was brought to the end of his life: but having made a vow and devoutly commending himself to Blessed Ambrosius, the swelling ceased, and he took food without difficulty, and within a brief space of time was fully freed.

CAP. XXXVII

[92] The Lady Bonaventura, wife of the Lord Solomon of the Piccolomini, a noble matron of Siena, reported A boy of 9 years and others cured of fistulas, that her son Ganus suffered from a fistula between two toes of his foot, so that the foot was perforated by the fistula. This illness lasted for a period of nine years, nor could it be cured by any remedy of physicians. The mother together with her son made a vow to Blessed Ambrosius that, if he were freed within a year's time, they would offer a silver image together with a foot, as if fistulated, at his tomb. After the vow was made the youth began to heal, and within five days he fully recovered. ^a

[93] A certain Sienese woman, named Soza, had fistulas in her arm for five months, a woman suffering for 5 months, which caused eight holes in the same arm, nor could they be cured in any way by the remedies of physicians. Commending herself devoutly to Blessed Ambrosius, she persevered in this for two days, hoping that divine aid would [not] be lacking to her through the merits of His Saint. While she persevered thus, on a certain night Blessed Ambrosius appeared to her in a vision, and touching the diseased arm with his hand, the Saint appearing: he said: Do not fear, and commend yourself devoutly to God with complete faith. Waking in the morning she found herself completely freed from that illness, as she herself afterward testified.

[94] In the city of Florence a certain girl, named Gemeta, betrothed to a certain noble youth, before she was introduced into her husband's house, likewise a girl, a fistula came upon her in her side, which by the judgment of physicians had become incurable. When the wedding preparations were being made by the youth, the bride revealed the matter: and when the youth saw it, he ceased to visit the bride: at which the girl, exceedingly saddened, devoutly commending herself to God and Blessed Ambrosius, whose wondrous prodigies she had heard of and whom she understood to be a special advocate of virgins, otherwise to be rejected by her betrothed: vowed to visit his tomb barefoot with her father and mother, and to offer an image of herself and her betrothed, with some candles. Which done, within the space of one day the fistula was cured through the merits of the holy man: and the youth, understanding this, afterward joyfully celebrated the wedding.

[95] and a poor woman, A certain woman of the aforesaid city, from a certain perforation of her hand, had a fistula in that hand, so that all the fingers of the said hand were contracted. She was living in a certain hospital on account of her long illness: and because such a fistula emitted a stench, she was kept separated from the others. It happened that on the day of St. Benedict, on which day Blessed Ambrosius departed from this life, ^b the Lady Agnes, foundress of the aforesaid hospital, together with all the women of her hospital, visited the tomb of the blessed man, separated from the others on account of the stench, with the said sick woman remaining at home: she, seeing that she could not go with the others, prostrating herself in prayer, devoutly commended herself to God and Blessed Ambrosius, having made a vow: which done, she felt the fistula improving, and when the aforesaid Lady returned home with her company, she found herself completely healed, and as a sign of her perfect cure she began to spin.

CAP. XXXVIII

[96] A certain Sienese matron, named Ephigenia, remaining barren for a period of fifteen years, a child conceived by a vow, desiring to have offspring, made a vow to Blessed Ambrosius to bring certain offerings to his tomb, and to feed certain poor people each year: which done, she conceived in a short time. with the mother about to die, both are saved. But while in labor she began to be in peril together with her son: when the child was delivered, the son appeared dead, and she herself, at the point of death, was dying. But when those present made a vow to Blessed Ambrosius, the little boy, breathing, opened his eyes, and the mother was freed from extreme danger.

[97] for another the touch of his cape releases the birth, Another woman, named Hisa, in the peril of childbirth, laboring with pains for three days, was unable to give birth: a certain rather elderly matron, very devoted to Blessed Ambrosius, seeing this, brought a piece of the cape of the holy man, and exhorting her and those present to commend themselves to God and Blessed Ambrosius by making a vow, she placed the said piece of cape upon the woman in labor: which done, the woman immediately bore a boy, and she herself escaped the danger of death.

[98] another, deprived of her senses after childbirth, is restored. Another woman, named Rosa, from the town of Centona in the diocese of Viterbo, after she had given birth, fell into a serious illness, so that she completely lost her sight, speech, and ability to move. Her stepmother, however, having heard the wondrous things which the Lord was working through Blessed Ambrosius, commending her, full of faith and devotion, to Blessed Ambrosius, vowed to visit the tomb of the said Saint barefoot with certain offerings: this done, within a brief space of time she was freed from that illness.

CAP. XXXIX

[99] It happened in a certain noble city of Tuscany that a certain man hid himself in the house of his enemy and in the room where he slept, for the purpose of killing him. At midnight, one attacking his sleeping enemy, in order to strike him better, he opened a certain small window through which the light of the moon entered. But the one who was sleeping, awakening and seeing his enemy wishing to strike him with drawn sword, commending himself to God and Blessed Ambrosius, vowed to visit his tomb barefoot and to offer his image, invoking the Blessed, is held immobile, if through his merits he should be freed from this assault. Which done, the enemy, throwing his sword out the window, said: Forgive me, brother, for the love of God and Blessed Ambrosius, whose name you invoked, and I forgive you every offense done to me, and I offer you peace for it; for he had been made immobile by God's will. and grants peace. He who had been attacked responded: I forgive you every injury, but I wish that a public Instrument be made of our peace. In the morning, a public Notary having been summoned, in the presence of witnesses peace was firmly established between them in perpetuity.

[100] The noble Knight and Count Gunifortus de la Suuera, Attacked by enemies, when he had been attacked by a certain enemy of his with five companions, and one of his servants had been killed, and another had taken flight, and he himself had been wounded; devoutly commending himself to God and Blessed Ambrosius, and frequently saying a certain prayer which he had received from the blessed man and always carried with him, and wounded, he prevails over many after making a vow, he vowed to offer a silver image of a man seated on a horse at his tomb. This done, his strength increased; having prostrated two on the ground, he put the rest to flight: and within a brief space of time, healed of his wounds, he devoutly fulfilled what he had vowed.

[101] Of two nobles dueling, Two men, of whom one was called Cherubinus de Francheris of Gaeta, and the other was called Salimbergus de Rosellis of Arezzo, agreed on their word to fight in a duel without defensive arms. When the day of battle arrived, Cherubinus, who was moved by the greatest devotion to Blessed Ambrosius, had Mass celebrated, devoutly commending himself to God and Blessed Ambrosius. Placed in the duel, he uttered these last words: God help me, and St. Ambrosius of Siena. While fighting, however, struck by his enemy, he fell to the ground, the other, prostrated, emerges victorious, continually invoking the name of the Lord and Blessed Ambrosius.

Raising himself therefore and attacking his enemy, he struck him with many wounds and prostrated him on the ground: and when he was now the victor, inspired by God, he began to cry out with great humility: I grant you pardon, Salimbergus; I confess myself vanquished. The adversary, however, at these words coming to himself and confused, threw down his arms and rose, and embracing Cherubinus, both were healed of their wounds through the merits of Blessed Ambrosius. and with the Blessed appearing, he grants his enemy his life. When Cherubinus was reproached for the faintheartedness of his spirit, and the reason why he had done this was inquired of by his friends, he replied that while in the fight, he seemed to see Blessed Ambrosius saying to him: Spare your enemy, and call yourself vanquished; because this will redound to your great honor. All this was considered a great miracle.

^a See concerning this miracle, which occurred on the last day of April, Instrument 12, signed May 8.

^b This is a manifest error, to be attributed to Taegius the transcriber of the miracles, and to be corrected from the account of Fr. Recuperus, number 58.

CHAPTER XI.

Demoniacs Freed, Dead Raised, Various Benefits Conferred upon Various Persons.

CAP. XL

[102] A certain woman, named Nera, possessed by a demon for four years, Two demoniacs are cleansed: on the day of the burial of Blessed Ambrosius, coming to his tomb, that she might be freed from the demon, having made a vow, was freed from all demonic torment. Another woman, named Diana, wife of Donatuccius ^a of Vulpaia, was terribly tormented by a demon for five months. Her husband heard in his sleep a voice saying to him: Bring your wife to the tomb of Blessed Ambrosius, commend her to God, and she will be freed through the merits of Blessed Ambrosius. In the morning he brought his wife to the tomb of the blessed man, and she was immediately freed from all demonic torment and returned home joyful.

[103] There was in the city of Siena a certain venerable elderly Priest, A Priest exorcist, secretly struck by a demon, who was called Dom Fortunatus, a Canon of the Church of St. Vincent: he was called one night to come to a certain upright parishioner of his who was at the point of death: but on his way, he felt himself being terribly struck by some invisible being, on account of which he lay in bed for three days tormented by the greatest pains. After he was healed, it happened that a demon, having entered a certain respectable young woman, tormented her greatly: the aforesaid Priest was called in secretly to exorcise the said demon, and came. the same to be cast out of a girl, When the demon saw him, he said: You persecute me, and I shall persecute you with scourges, as I have done these past days. And the venerable Priest knew for certain whence those blows had come: he thought, however, that this had happened because he had exorcised the demon who was possessing a certain young woman. While he continued his exorcisms, and the demon would in no way come out of the girl, he said: I do not fear your scourges, demon, and if you presume to strike me further, I shall compel you with great pain to go to a deep place: and in case you do not come out of this creature of God, I shall have you carried to the tomb of Blessed Ambrosius, and then, whether you wish it or not, you will have to come out. he brings her to the tomb of the Blessed. Then the demon began to cry out: Ambrosius, Ambrosius, what will you do to me, or what can I say? And since he would in no way depart, she was brought to the tomb of the blessed man, and after a vow was made by her parents, the demon immediately came out, and the girl was fully healed.

[104] Another possessed for a long time and furiously A certain woman, named Helena, from the county of Siena, was tormented by a demon for fourteen years, so that for the first seven years it tormented her incomprehensibly; but for the other seven years manifestly, to such a degree that sometimes it would tear her garments: sometimes it struck her in the face, sometimes it pulled out the hair of her head, and if anyone questioned it, it would respond manifestly. The woman was also restrained with great force by many people: but her friends and relatives thought of bringing her, after making a vow, to the tomb of Blessed Ambrosius: on the vigil of the feast of St. Benedict, a vow having been made, the demon was asked what spirit it was? It answered that it was one of the Angels of Lucifer, who were expelled from paradise. Asked during the three days ^b preceding the said feast how long it would remain in her? she is freed there on the third day: Raising three fingers of the possessed woman, it answered nothing. Asked whether for three years? It answered no: asked again whether for three months? It similarly answered no: asked a third time whether for three days? It answered yes. On Passion Sunday the demon began to cry out in a loud voice: Behold, I can remain here no longer, because Ambrosius is driving me out. She was therefore brought to the tomb of the man of God, and the evil spirit spat in the faces of those who were holding her: near the tomb also it extinguished all the lights, and within a short time the evil spirit departed from there: and the woman, fully freed, praising God, returned to her own home.

[105] Another woman, named Joanna, when she went out early one morning to the fountain likewise another. to draw water, was seized by a demon and sat near the fountain, laughing in a marvelous manner and spitting in the faces of those who came to the fountain. Brought home by her relatives, when they urged her to devote herself to Blessed Ambrosius, she named the name of the said Saint with great difficulty: which done, the demon, dashing her to the ground, began to torment her grievously. Bound by those who were present, she remained thus bound for two days, neither eating nor sleeping. A vow having been made to Blessed Ambrosius, she was brought to his tomb with the greatest difficulty, gnashing her teeth and saying: Ambrosius, Ambrosius, what are you going to do to me? But upon touching the tomb of the blessed man, she fell to the ground half dead: coming to herself afterward, she began to cry out: Blessed be God and His Saint Ambrosius, because through his merits I have been freed.

CAP. XLI

[106] Before the body of Blessed Ambrosius was committed to burial, it happened that a certain woman, named Tura, wife of Zanettus of Siena, was present at a certain wedding: One crushed by ruins is healed; by chance a certain wall fell and crushed her along with two others. Nevertheless, in the very fall, devoutly commending herself to Blessed Ambrosius, she made a vow to him. Extracted from the ruins and brought to the body of the blessed man, she was fully cured of all her wounds.

[107] In the town of Bolsena, a certain man named Peter, a servant of a certain Lord Robert, on a certain night, while rising in haste to open the door, likewise a severe wound in the leg at Bolsena, struck his leg against a certain lance, so that his leg was pierced between the bones and sinews: which was barely extracted. A great effusion of blood also followed with vehement pain, so that he seemed about to die. Viridis, his mistress, moved by compassion, induced him to devoutly commend himself to Blessed Ambrosius of Siena, who shines with very many miracles: which the man did devoutly and faithfully, and when he had slept a little, there appeared to him someone in the habit of the Friars Preachers, who, loosening the bandages with which his leg was bound, healed him perfectly. Waking and feeling himself perfectly healed, he rose from his bed by himself and fulfilled what he had vowed. ^c

CAP. XLII

[108] A certain little child in the village of Sarteanello, ^d in the county of Siena, fell into a certain pool, so that only the top of his head could be seen: A boy suffocated in water is restored to life, a certain Lady, his kinswoman, coming upon the scene and seeing this, devoutly invoked Blessed Ambrosius: she also called the neighbors to come to the aid of the imperiled boy: and first two women came, who, going down into the water, extracted the boy already suffocated by the waters. Blessed Ambrosius was invoked again by those standing around, and the boy, opening his eyes, began to breathe: and within a brief space of time the boy escaped unharmed without any injury.

[109] The Lady Mitta, wife of the Lord John Mauritius, bore a lifeless child. The matrons who were present began to invoke Blessed Ambrosius, a stillborn child, that he might restore life to the child, so that at least it might receive holy baptism. The mother of the infant also vowed to have certain Masses celebrated in the chapel of the said Saint, and to offer certain things at his tomb. This done, the infant began to breathe, and other signs of life appeared in it.

[110] a girl in the arms of her mother, commended to the Saint. Another woman, named Nera, had a daughter whom she had given to a certain nurse to be raised. When the girl fell ill, the nurse, upon learning this, brought her, covered with a veil, to her mother: and when she had deposited her, thus covered, in the mother's lap, all the signs of death appeared in her. When the nurse noticed this, she immediately fled. But the mother, seeing this, with tears and great devotion commended her to Blessed Ambrosius, that he might restore her to her former life, having made a certain vow. Wonderful thing! The little girl, opening her eyes, immediately appeared alive and well.

CAP. XLIII

[111] The Lady Joanna, wife of the Lord Oliver de Tornaquinci of Florence, Two women, one from a disease of the womb, being greatly tormented by a pain of the womb, having heard the fame of the miracles of Blessed Ambrosius, had herself brought to Siena. Approaching the tomb of the blessed man, she offered an image with a certain candle: prostrate on the ground, full of faith, she prayed devoutly, and felt herself improving. She remained at Siena for several days, and within a short time, completely freed, giving thanks to God and the Saint, she returned home glad and rejoicing. A certain woman of the city of Siena, from the disease of a stone, was suffering the greatest pain, another freed from the pain of a stone, so that she could in no way rest: hearing the fame of the miracles of Blessed Ambrosius, having made a vow and devoutly commending herself to him, she expelled a stone the size of an egg, and so was fully freed: and that stone was hung at the tomb of the blessed man as a sign of the miracle.

[112] The Lord Marcovaldus de Silvanis, a citizen of Siena, suffered from iliac pain for twelve years. When on a certain occasion he was afflicted more than usual, A twelve-year iliac pain is cured, and had almost come to the end, his wife, greatly devoted to Blessed Ambrosius, devoutly fled to the patronage of the same Saint; exhorting her husband to do the same: who inwardly vowed to offer an image with a candle at his tomb, devoutly commending himself to him. This done, he improved, and shortly, free from all pain, he devoutly fulfilled what he had vowed.

[113] Robert Spina, a Florentine merchant, being in a certain ship with his merchandise, a merchant saved from a naval battle with his merchandise: was sailing on the sea: another armed ship met them, and battle was joined, and the ships were bound to each other with anchors. A most fierce battle was fought, and fire was thrown from both sides, so that they were in the greatest peril of death. Robert, however, seeing this and fearing death, vowed to Blessed Ambrosius to offer an image with a large candle at his tomb, devoutly commending himself to the Saint:

which done, the ships were immediately separated: and while many who were in the ship had been greatly injured by the fire, and their merchandise consumed, Robert escaped unharmed with his merchandise.

[114] A certain ship was in the middle of the sea, in which there was a certain Sienese man, named Centius son of Benedictus, a storm is calmed, called Rosellus, with four hundred other men: a fierce storm having arisen, the ship seemed now to be in extreme peril. Centius, having conceived devotion toward Blessed Ambrosius, exhorted those who were in the ship to invoke Blessed Ambrosius to their aid: he himself vowed certain things to be done in honor of the Saint: which done, the storm ceased, and fair weather following, all arrived safely at the desired port.

[115] Lanfranchus of Perugia, a wealthy man and vigorous in the exercise of arms, when certain things had been entrusted to him by the Magistrate of Perugia in a certain war, A Perugian captured by the Orbietans, was captured by his enemies and detained in a certain palace in the county of Orvieto in shackles and iron manacles with the greatest scarcity of food and drink: for a great sum of money was being demanded from him. In such necessity, therefore, devoutly commending himself to God, invoking the Blessed he escapes from prison, also recalling the miracles which the Lord was working through Blessed Ambrosius, commending himself to that same Saint with great faith and devotion, he vowed to visit his tomb with bound hands and arms with a chain around his neck, to publicly offer an image with the same bonds, if the Lord through the merits of the said Saint would free him from such a prison. Which done, raised in hope, he tried to extract his hands from the iron chains, which were easily loosened: the iron window also opened by itself, and leaping from it to the ground, he escaped: and so he arrived at Perugia rejoicing: and what he had promised he faithfully and devoutly fulfilled.

[116] In the city of Florence there were two noble brothers who had a marriageable sister, A girl betrothed to two men, each of whom, unknown to the other, had promised to give her as wife to certain men, on their word; those to whom she had been promised being unaware of this. Each of them, however, was endeavoring to keep what he had promised, whence from this it was feared that a great scandal would arise if the matter became public. One of them, however, recalling the wonderful things which the Lord was working through Blessed Ambrosius, and especially concerning marriageable virgins, together with his sister, having recourse to the protection of the said Saint, they made a vow to visit his tomb on foot and to offer certain candles, if he would obtain from the Lord that, if it were expedient, as he had promised, the other yielding, the danger is averted, the matter might achieve its result without scandal. Wonderful thing! The one to whom the girl had been promised by the other brother voluntarily yielded his claim to the promise made to him, and the girl was given in marriage to the other with peace and quiet. And they strove to faithfully fulfill the promise made to God and His Saint.

[117] The Lady Nella, ^e wife of the Lord Peter, son of Nicholas, of Siena, a leper is cleansed, for four years had a reddish and rather ugly color on her face, and over her whole body, so that she appeared almost leprous. When the remedies of physicians failed, approaching the body of Blessed Ambrosius, not yet buried, with great devotion and faith, kissing the hands of the aforesaid Saint and placing them upon her diseased face, she was immediately freed. A certain boy of five years, jumping upon a certain bench and falling to the ground, a boy long since ruptured, incurred a rupture in the groin, so that the intestines descended: this rupture lasted for a period of six years, nor could it ever be cured by any remedy of physicians. It happened that he was at a certain estate of his parents with his mother, and when the bells of the city of Siena were ringing, his mother asked what this was: and she was told that Brother Ambrosius had departed from this life. When the boy heard this, raised in hope, he said: This man is a saint, and he will work miracles. he is healed by scrapings of the tomb. Coming, however, to the body of the blessed man, and unable to approach it because of the crowd, his mother having made a vow, with great devotion and faith he received scrapings from the tomb, applied them to the diseased place, and immediately, cured of every rupture, he returned home glad and rejoicing.

^a Below, in Instrument IV, she is called de Vulpaia in the Florentine diocese.

^b It seems one should read: during the night preceding the said feast.

^c See the public Instrument, number XXVII below.

^d Thirty-five miles by foot, on the stream called Astrone, which below the marshes of the Clanis river joins it: the maps have Sarteano.

^e Concerning this woman there is Instrument IV.

EPILOGUE

Added about fourteen years later.

[118] These are the things, therefore, which the Venerable men Brothers Gilbertus of Alessandria, By 4 contemporaries, a most distinguished Philosopher and Theologian, a disciple of Blessed Thomas of Aquino; Recuperatus de Petramala of Arezzo; Aldobrandinus Papparonus of Siena; and Oldradus Bisdominus, likewise of Siena; all Masters in Theology and contemporaries of Blessed Ambrosius, wrote by mandate of the Supreme Pontiff the Lord Honorius IV. This Pontiff, having heard the fame of the miracles and sanctity of Blessed Ambrosius of Siena, Honorius IV ordered these to be collected, had intended to enroll him in the catalogue of Saints: but prevented ^a by death, he was unable to accomplish what he wished: for he had committed to the aforesaid Brothers the task of diligently inquiring into the life and miracles of the aforesaid Blessed Ambrosius, and of committing to writing whatever they found to be true about him: What afterward impeded the canonization? which they faithfully did, compiling a copious Legend about him. After the death of Honorius, Nicholas IV ^b of the Order of Friars Minor succeeded, who during his Pontificate suffered many troubles on account of the various wars which were springing up in various parts of Christendom, and especially in Italy: wherefore he too was unable to canonize the blessed man. After the death of Nicholas, Celestine V succeeded, who had been a hermit; who, having presided for only five months, renounced ^c the Pontificate, and on account of the brevity of time he too was unable to accomplish this. He was succeeded by Boniface ^d VIII, a factious man, who, persecuting the Ghibelline faction in a remarkable way, when he was asked by the Brothers of the Order and by the relatives of Blessed Ambrosius to enroll him in the catalogue of Saints, refused to do this solely because his relatives were of the Ghibelline ^e faction. ^f

^a On April 3, 1287.

^b Elected February 22, 1288, died April 4, 1294.

^c After an interregnum of two years, created July 7, 1294, he abdicated December 13; enrolled among the Saints on May 19.

^d He reigned until October 11, 1303: we believe this epilogue was added during his time, by the one who copied the codex which Taegius used.

^e Iugurtha Tomasius, Part 2 of the Sienese history, book 8, from manuscripts cited by Julius, book 3, chapter 13, at the year 1273, writes that the Blessed was suspect to his own citizens on this account, and therefore among most Guelphs his exhortations to peace were often of little effect: but that he himself was accustomed to respond to those who raised this objection against him, that he desired not dominion for the Ghibellines, but a quiet life in their common homeland, equally for them as for the Guelphs.

^f Ferdinand Castiglio, Part 1, book 3, chapter 53, adds, rendering this same epilogue into Spanish somewhat more fully and explicitly: After the death of Boniface a very grave plague fell upon Siena, by which a very great part of the citizens and almost the entire nobility was destroyed, especially in the Sansedoni family, from which the Saint had been born: and so the principal authors and promoters of this business died out.

MIRACLES

Recorded in Public Instruments, the Originals of Which Are Preserved in the Sienese Convent, Published from the Same by Julius Sansedonius, Bishop of Grosseto.

Ambrosius Sansedonius of the Order of Preachers at Siena in Italy (Bl.)

BHL Number: 0000

FROM PUBLIC INSTRUMENTS

He who wrote the Life of Blessed Ambrosius in Italian, the Bishop Julius, collected with the greatest care and diligence, speaks of these in book 3, chapter 4, as follows:

As a boy I had that fortunate experience Julius as a boy remembers having seen about a hundred such Instruments, of being able, together with Father Master Gregorius Primaticcio, one of the leading Brothers of the Sienese Convent and known for his published commentaries on the Epistles of Paul, to see on some occasion a great number of public Instruments on parchment concerning the miracles of our Blessed Ambrosius, to be produced to no small purpose for advancing the business of canonization whenever that point should be reached. But I was only able to see, not also to read and understand them, at that tender age, which I would now consider it the greatest gain to have at hand. From that very sight, however, I retained the fruit he produces 28, that I remember very well that the volume of the bag was so great that, in consideration of the Instruments which have now come into my hands — twenty-eight in number — there seemed to be at least a hundred: which I most certainly believe will one day be found when more diligently searched for in the aforesaid convent; as well as those which follow: namely prepared under the authority of Bishop Reinaldus, by virtue of the decree publicly drawn up on the matter, and produced by the said Julius in book 2, chapter 14, in this tenor:

In the name of the Lord. Amen. In the year of the same Lord one thousand two hundred eighty-seven, drawn up by the authority of the Bishop of Siena, Indiction the fifteenth, on the ninth day of the month of May entering. Let it be evident to all who inspect this public Instrument that the religious man Fr. James called de Sciata, Prior of the Convent of the Friars Preachers of Siena, appearing in the presence of the venerable Father the Lord Reinaldus, by the grace of God Bishop of Siena, set forth to him that through the merits of the religious blessed Brother Ambrosius, formerly of the said Order, God the Almighty Father seemed to be working many miracles. Wherefore the said Prior humbly supplicated the said Lord Bishop delegated to the Prior and Brothers, that he would deign to grant to the said Prior and Brothers of the said Convent permission to write and have published the miracles which God daily works through the merits of the above-written Blessed Brother Ambrosius. Whence the same Venerable Father the Lord Reinaldus, by the grace of God Bishop of Siena, granted to the aforesaid Brother James the Prior, present, and to the Brothers of the said Convent, though absent, and gave full permission and free authority, that all and each of the miracles which God works through the merits of Blessed Brother Ambrosius might be written down and also published. Done at the church of the Holy Cross, in the district of Folian., of the Sienese diocese. In the presence of Brother Gregory, formerly of Piero, of the Order of Hermits of St. Augustine, the Priest James, Rector of the Church of Montecchio, Mengus, formerly of Crescentius, and Scaramassus, formerly of …, witnesses present.

Cross. I, Alexander, son of the late John, Clerk and Notary, was present at the aforesaid matters, in the year 1287 at the end of March, and also wrote and published all these things at the request and by the mandate of the aforesaid Lord Bishop of Siena. So far the Instrument, in the transcription or printing of which it is necessary that the month of May crept in for March, and it can credibly be believed that for the ninth day the twenty-ninth should be read: for all the following

Instruments were made by virtue of this indult, as is clear from the clause appended to the third Instrument, signed on April 19. Five of the said Instruments were drawn up in the month of April, and two shortly before the ninth day of the month of May. We now set forth these Instruments here verbatim, in the order of time In what order the Instruments are given here: not of the Instruments themselves, but of the miracles attested by them: although Julius presents them without any order. The formulas, however, which recur again and again, after having been set forth once or twice in full, we omit for the sake of brevity and mark with dots. And lest anyone, finding these same Instruments cited perhaps in the order in which they are presented by Julius, should sometimes miss his numbers, we place those very numbers in the margin.

INSTRUMENT I

XXIV.

In the year of the Lord 1287, Indiction XV, on the fourth day of May. Let it be evident to all Peter testifies that in the presence of me, the Notary, and the witnesses written below, Peter, son of the late Peter, of the parish ^a of S. Vigilio de foris, swore, physically touching the book on the holy Gospels of God, that when the Lady Joanna, wife of his Peter, had suffered for three weeks a very great affliction in her throat, so that she could neither speak nor eat anything; she made a vow to God and to the merits of Blessed Ambrosius of the Order of Preachers, that if the said St. Ambrosius would free her from the aforesaid impediment of the throat, she would bring a wax figure ^b to his burial, that after a vow was made on March 2, for his wife, and every year would go to his altar with a ring ^c around her throat. Which vow having been made immediately on the day of his holy passing, namely on March 20 most recently past, she was the throat was healed, completely freed from the said impediment, and also from the fever with which she had been afflicted for seven days during the said impediment. Done at Siena in the church of the Friars Preachers of Campo Regio of the city of Siena, in the presence of Federigo Sei and Leonardo Leonardi, witnesses present.

Cross. I, James, Judge and Notary, son of the late Tholomaeus, was present at the aforesaid oath, and what is contained above I wrote and published at the request of the parties.

^a Commonly San Vilio, says Julius, page 147, and he notes that in this parish was the paternal Palace of the Blessed; and that fifty years ago the pastoral care was transferred from there to the church of St. Peter, surnamed "of the dark."

^b It seems to stand for a wax figure: whence among the Italians, among words for female adornment, azzimare means to apply white lead, to polish: for they no longer use the letter X.

^c I believe a ring is meant, such as those by which small vessels are bound: although the Academici della Crusca in their vocabulary only recognize ritortam in one meaning.

INSTRUMENT II

XXV.

In the name of the Lord. Amen. In the year of the Lord 1287, Indiction XV (and this common notation of year and Indiction belongs to all subsequent ones except the last two, which were drawn up not at Siena but at Bolsena), on the sixteenth day of April. A woman Let it be evident to all that the Lady Ghiluccia, wife of Massus, of the parish of S. Christopher, coming on the day of the burial of St. Ambrosius well and cheerful, that is, on the feast of St. Benedict, to the house of the Friars Preachers of Campo Regio, and out of devotion wishing to kiss the hand of St. Ambrosius, since there was a great crush of men on the day of Bl. Ambrosius's funeral rites, crushed and women, she went to kiss his hand. And then, crushed by the multitude and almost dead, she was carried by laypeople out of the crowd into the square, with the garments which the said Ghiluccia had on ^a her back torn, and from the pain of the crushing she fainted. ^b And then she was taken up again and carried to the house of Bonfatis ^c Salerius, and there she was comforted with wine, and somewhat revived, she somewhat came to herself, and then with great difficulty went to her own home. And then, calling physicians, fearing death from the crushing which the said Ghiluccia had endured, she was spitting blood. She had advice from physicians that she should have blood let, and after the bloodletting she lost her speech and could not speak, and took nothing, and had become as if dead. And she was advised by the physicians to confess, because the physicians had given up hope of her recovery. to the point of death, Then those of her household sent for the Prior of S. Christopher and the Priest of the said church: which Priest, coming, found her unable to speak: nor could she confess, but she placed her own hands in the hands of the Priest. Then her husband, seeing that she was given up, had cloths prepared for the burial of the said Ghiluccia her husband, and had made an agreement about the cloths with the seller; and the said Ghiluccia was advised to vow herself to the Saints. She vowed herself to many Saints, and received no benefit from this. Then, comforted by her husband and her aunt, she asserts that she was restored to herself by a similar vow, and by the Lady Cinella, sister of the said Ghiluccia, that Ghiluccia should vow herself to Blessed Ambrosius of Siena: and after the vow was made, she immediately recovered her speech and improved from her illness. And then she confessed and received the Sacraments of the Church. The witness of her illness is the Lady Cinella, her sister, wife of Jobell of the parish of S. Andrew. Likewise the said Ghiluccia, in the presence of me the Notary and the witnesses written below, swore the aforesaid miracle to be true, and that it happened to her as is written above. Furthermore the Lady Mita, daughter of Bonuditus Guerrerius, and the Lady Sabilia Seracini, swore the aforesaid miracle, which happened in the person of the said Ghiluccia, to be true, and were present for all the aforesaid. Done at Siena in the presence of Tuccius Bacarini and Venturella Bonaparte, and Leonardo Leonardi ^d the Cellarer, witnesses present.

Cross. I James, son of the late Rusticus, was present at the aforesaid oath and all the aforesaid, and what is contained above I wrote and published at request. And in nearly the same manner this same Notary signed Instruments 3, 6, 10, 11, 13, 14, 15, and 25, and others held a similar signing formula, which we shall therefore henceforth omit.

^a A common Italian idiom for "wearing."

^b That is, to suffer syncope. This is a word commonly used by Galen and physicians, and signifies a sudden failure of all the external senses; Syncope, a disease whence it also drew its name: because it is a kind of severing of the animal spirits tending through the nerves to the organs, and therefore more serious than a simple fainting of the heart, which the Greeks call λειποθυμίαν, by which the use of the senses is not abolished: as the French distinguish between Pasmoison and Defaillance.

^c Julius, page 147, has Buonfante Salserio or Pizzicagnolo, that is, of Bon-infans the sausage-maker: for from two Italian words this term was taken, that of older, this of more recent usage, from Pizzicare, to pinch, to prick, because salty foods are sharp and biting to the palate.

^d If this is the same person who is frequently called Burafaua below, an episcopal Vicar by delegation of the Prior, then Sellarius must be recognized here as written for Cellarius, that is, steward or one in charge of the storeroom.

INSTRUMENT III

[1] In the year as above, on the nineteenth ^a day entering, of the month of April. Let it be evident to all that the Lady Beldies, wife of Bernard Mantellatus, of the parish ^b of S. Stephen, Another woman says that she had a horrible illness, because she had a flow of blood for seven weeks from the lower parts, and the illness was so horrible that she could scarcely walk and with the greatest difficulty: and they were persuading her to eat meat, since it was the Lenten season. And this was on the day of the burial of St. Ambrosius of Siena of the Order of Preachers, namely on the feast of St. Benedict, March 21, at about the third hour, ^c testifies that on March 21 she was cured of a flow of blood: when she commended herself to St. Ambrosius of Siena of the aforesaid Order. And immediately after the commendation was made she was freed. And she said that the blood would move from the upper parts and descend below, and then she felt horrible and wondrous pain when she did not emit blood: and afterward it was somewhat mitigated. And the aforesaid Lady Beldies swore that she was freed from the said illness through the merits and commendation which she made to the aforesaid St. Ambrosius. Before me, James the Notary, and the witnesses written below, the aforesaid Lady Beldies said: that when she was asked by the Friars Preachers but because she refused to testify, she was made immobile, to swear whether the aforesaid things said by her were true; she said that she did not wish to swear, because she had never made an oath, and before she would swear, she first wished to speak with her husband. And on account of the aforesaid words, standing before the altar of St. Ambrosius, she was so pressed and fixed ^d that she could in no way depart from the altar. And she resolved in her heart that the aforesaid things were happening to her because she was refusing to swear. until she vowed to do so. And she then commended herself to St. Ambrosius, that if he would let her separate from the altar, she would swear: and immediately she had the strength to withdraw from the altar, and she swore. Done at Siena in the church… in the presence of Leonardo Leonardi and Sannuccius Gre ^e and Feo Ildini.

The Lord Bishop of Siena gave permission and license to the Prior of the Friars Preachers of Siena and to the Brothers to examine and have examined by whomever he wished the miracles of St. Ambrosius, and to have them reduced to public form, as is clear from the document made by the hand of Sander ^f the Notary, Rector of S. Peter of the Stairs, and the aforesaid Lord Prior committed the aforesaid to Leonardo Leonardi, called Burafaua.

Cross. I James, as above.

^a In certain Italian cities the notarial style has it that the first ten days of the month are said to be "entering," the last "exiting": but here "entering" means nothing other than "present" or "current": for below in instrument 15, the 26th day is also called "entering" the month.

^b Thus here, at Florence, and elsewhere the word is taken for a parish or the multitude subject to one pastor: which is otherwise called also plebs, pieve, and thence Plebanus, Pievano.

^c Ancient Italian hours. In that century the Italians still counted six hours before and as many after noon (whether equal or unequal is not sufficiently clear), which accords with the distribution of the Canonical Hours, so that one hour after the solstitial sunrise is called Prime, which for us is the seventh; Terce, which for us is the ninth; Sext, which for us is the twelfth and noon itself; None, which for us is the third after noon: and finally around our fifth or sixth hour the Hour of Vespers: and this is understood even more clearly below in Instrument 8, where it is said "at the third hour of the morning": which, by the now quite different method of counting hours from sunset, would be called by the Italians in the month of March the fifteenth.

^d That is, fixed like a stake, because a stick is Stecca in Italian, Steck or Stock in German: whence for the Germans steken means to fix, and for the Italians stecato for a military stockade, and steccare for to surround with a stockade, to fence.

^e I would not dare to affirm equally that this abbreviation should be read as Gregory, as I would for the following that it stands for Ildibrandinus: for this abbreviation also occurs in the 5th Instrument.

^f Abbreviated for Alexander, as above Feus for Maffeo, Tuccius for Donatuccio, and many times below similar abbreviations, from the Tuscan custom of truncating proper names at the first syllables, as Ptolemeus and Meus for Bartholomew: Nese, Nella, for Agnes, Petronella.

INSTRUMENT IV

XVII

In the year, as above, on the ninth day entering of the month of May. Let it be evident to all that in the presence of me the Notary Another on the same day and the witnesses written below, the Lady Nella, wife of Peter Moccholellus, of the parish of S. Anthony of Siena, having sworn to tell the truth, said on her oath that she had a certain red and fiery humor on her face, on account of which she appeared almost leprous; and that from the said illness she could not be freed by any art or medicine: and that the said illness had lasted continually for about four years, and that on the day of the burial of St. Ambrosius of Siena in the morning, namely on the day of St. Benedict, when he was buried, cured of a disease disfiguring her face before the third hour, coming to his burial and kissing the hand of the said St. Ambrosius, she commended herself to the said St. Ambrosius, and placed the hand of the said Saint to her face where the said illness was; asking him to take from her the aforesaid illness and the embarrassment which she had on account of the said illness, on account of which she could not even leave her own house or associate with people. And she was immediately healed on March 21 in the aforesaid year ^a and Indiction. The Lady Genovese, sister of Peter Moccholellus, and the Lady Baroffina, his sister, each of them having sworn, said on their oath that all the aforesaid was true. Done at Siena in the presence of Leonardo, son of the late Leonardus, and Gianni Maffei, witnesses present.

Cross. I, Diocisalvus, Notary, son of the late Rusticus…

^a From this instrument it is evidently proved that the death of Blessed Ambrosius pertains to the year 1287.

INSTRUMENT V

III

In the name of the Lord. Amen. To give aid to a good thing is held to be a support of the present life and is known to have the reward of eternal recompense (this formula recurs several times below: Another from a contraction of the left arm and is taken from Canon Law, Part 2 of the Decretum, question 12, canon 74, where nearly the same words are said concerning the Council of Toledo.) Hence it is that the Lady ^a Verde, daughter of Bonfilius, of the parish of S. Quiricus in the old town of Siena, appearing in the presence of the religious men Brothers Giunta and Gregory, of the Order of the Friars Preachers of Siena, Vicars of the Venerable Father the Lord Reinaldus, by divine compassion Bishop of Siena, appointed to hear and record the miracles of Blessed St. Ambrosius of Siena of the aforesaid Order (as is clear from the public instrument made by the hand of ^b Alexander the Notary, Rector of the Church of St. Peter de Scalis of Siena) swore on the holy Gospels of God, physically touching the book, that the said Lady Verde had a broken and contracted left arm, and had been in this condition for two months. Coming on the day of St. Benedict to the burial of St. Ambrosius, when the body of St. Ambrosius was committed to burial; and taking some earth from the burial place of the said Blessed Ambrosius and applying it to her arm, having made a vow to the aforesaid St. Ambrosius, she is freed on the same day she was immediately freed in that arm. And she asserted that the aforesaid occurred in the year of the Lord 1287, Indiction XV, on March 21, in the evening hour, on the feast of Blessed Benedict. And the aforesaid was sworn, asserted, and testified by the Lady Benvenuta, and the Lady Fiore of the parish of S. Desiderius, and the Lady Clara of the aforesaid parish of S. Quiricus, that the aforesaid was true, as the said Lady Verde said and asserted. Done at Siena in the church… before me the Notary written below, and Martinuccio Martini, and Bernard Bernardi, and Brother Ventura of the Order of Preachers, and Ildinus Bencivennis, witnesses present, in the year of the Lord 1287, Indiction XV, on the first day of the month of June.

Cross. I, Mannus, Notary, formerly of Saracenus…

^a Another with a similar name in the Acts, number 73, is called Viridis in Latin.

^b Hence it is clear that the Instrument which was cited in abbreviated form under the name of Sander in Instrument 3, and which we produced at the beginning as signed by the Notary Alexander, is one and the same.

INSTRUMENT VI

In the year, as above, on June 22. Let it be evident to all that the Lady Palmeria, wife of Bindus Bonifacius of S. Marco, of the parish of S. Quiricus, An infant girl from the eighth day swore in the presence of me the Notary and the witnesses written below that a daughter of hers, named Andreuccia, a girl of three months, on the eighth day of her birth was seized by a certain swelling, and it had occupied her entire left side: and afterward it left that side and the swelling occupied the right side, and so she remained swollen for seven weeks. The said Lady Palmeria vowed the said girl, her daughter, to St. Ambrosius of the Order of the Friars Preachers, to the third month of her life mortally swollen, and commended her to him, that God, through the merits of His St. Ambrosius, would free her. And after the vow was made, the swelling began to recede entirely, though she had previously been given up by the physicians, and on account of the said vow she was fully freed. And this the Lady Mina Bastiani of the parish of S. Quiricus testifies, and the Lady Pretiosa, wife of Stephen, and the said Lady Palmeria, mother of the said girl. And this was on the day of the feast of St. Benedict, on the day on which St. Ambrosius of Siena was buried, in the month of March, on the 21st day of the aforesaid month. healed on the same day by a vow made by her mother. And the aforesaid women swore that all was true as is written above. Likewise the Lord Bishop of Siena committed and gave license to the Prior of the Friars Preachers to examine and have examined by whomever he wished the miracles of St. Ambrosius… who committed… to Leonardo Leonardi, called Burafaua. Done at Siena in the church… in the presence of Meus Manouellus, Insegna Venturae, Sozzo, and Bindus Bencivennis, witnesses present.

Cross. I James, Notary, son of the late Rusticus…

INSTRUMENT VII

In the name… Let it be evident to all who inspect this present document that the Lady Finiglia, Another testifies wife of the late Ghibertus of Vallepiatta, in the presence of me, John the Notary, and the witnesses written below, swore on the holy Gospels, physically touching the book, that Ghinus, her son, born from the said Ghibertus, her late husband, who is about … years of age, was born blind and deprived of the power of sight, and never from the day of his birth until the day of the burial of Blessed Ambrosius of Siena of the Order of the Friars Preachers, that her blind son which was on the day of St. Benedict most recently past, had he seen. And she, trusting in the sanctity and merits of the said Blessed Ambrosius, brought the same son of hers to his burial, so that God, through the mediation of the merits of Blessed Ambrosius, might deign to grant sight and the power of vision to her said son. ^a On the following day after his burial, when she wished to bring the said Ghinus, her son, to the burial place of the said Blessed Ambrosius, the said Ghinus, her son, said that she should not carry him to the place where the body of Blessed Ambrosius was, on account of the crush and multitude of people who were there, because he could see and had the power of sight: and on March 22, has been restored to sight. now the same Ghinus, her son, sees, and God, through the mediation of the merits and sanctity of the said Brother Ambrosius, granted the power of sight to the same Ghinus. Done at Siena in the church of the said Friars Preachers, in the presence of Game Ugolini and Talomuccius Provenzani, and Checco of the Lord Boneguida, and Torus Christophori, and Bandinuccius Golfi, and Leonardo Leonardi, witnesses present and requested, in the year, as above, on April 21.

Cross. I John, son of the late Bonicus, Notary…

^a In the Acts, number 77, it is added that the mother, who is there written Emiglia, placed the hand of the Saint upon the boy's head: but it is less correct that the boy was immediately illuminated, as we noted there.

INSTRUMENT VIII

In the name… To a good thing, etc. Hence it is that the Lady Bertha, wife of Bonagratia, of the parish of S. Peter in the old town of the city of Siena, A boy about to suffocate from a bone stuck in his throat in the presence of the religious men Brothers Alexander and Gregory… Vicars… swore on the holy Gospels of God, physically touching the book, and asserted and says that she has a son of hers, named Ristorinus, who on Passion Sunday in the evening, on ^a March 22, eating fish, a bone got stuck crossways in his throat, and he could neither swallow it nor expel it: but he held his mouth open and was emitting and had a flow of blood through his nostrils, and his eyes had swollen: and his eyes had become bloody, and he was near death. Which his mother vowed the said son of hers to the aforesaid St. Ambrosius, and he was immediately freed, is freed after a vow is made on March 23, and expelled the bone. And this his same mother testifies, and swore it to be true as is contained above. At Siena in the church… in the presence of John, son of Ranucius Pognensis, and Siribellus of the Lord Orlandus, witnesses present. In the year of the Lord 1287, Indiction XV, on the 23rd day of the month of May.

Cross. I Ranucius, Notary, formerly of Aegidius the Notary…

^a Rather the 23rd, unless we wish to say that Sunday here begins from the first Vespers on the preceding day.

INSTRUMENT IX

XXIII

In the name… In the year, as above, on the 26th day of the month of May ^a entering, the Lady Margaret, wife of Nesa the dyer, of the parish of S. Peregrine of Siena, says that while she was in labor, An epileptic girl so moribund she bore a daughter, who was immediately seized after the sixth day by a sickness called della fante, which is called in adults the falling sickness, and she had the convulsions ^b of one seized by the aforesaid disease: and she had foam in her mouth, and she thought the said girl would not survive: because she had previously borne several, namely four, with this illness; and none had survived. Which mother, seeing the said girl so tormented by the said illness, vowed her to St. Ambrosius of Siena of the Order of Preachers, and she was immediately freed; healed after a vow on March 26. and began to suckle at the breast, though previously she could not suckle or take anything. And this was on Wednesday, March 26, in the morning before the third hour. And this her mother, the Lady Margaret, testifies, and the Lady Laetitia, wife of Bindus Curradus, of the parish of S. Peregrine: and they swore the aforesaid to be true, physically touching the book. Done at Siena… in the presence of Simon son of James Gregory, and Conus son of Bartholomew Maconius, and Gerius Ruggerottus, and Puccius Massei, and Meus Ugonis, witnesses present and requested.

Cross. I Ranerius, Notary, formerly of Bencivennis…

^a That is, of the current or present month, as said regarding Instrument 3.

^b In Italian tratti, that is, convulsions or death throes: whence dare i tratti is said of one who is in his death agony, as the Academici della Crusca teach in their vocabulary.

INSTRUMENT X

XXVII

In the name… In the year, as above, on the thirteenth day of April. Let it be evident to all who inspect this present document A woman possessed for four years that the Lady Sutta, formerly of Compagnus, of Monte Capraio, in the presence of me the Notary and the witnesses written below, said that she had upon herself demons and evil spirits, which troubled her greatly and terribly: she made a vow to God and St. Ambrosius of Siena, and humbly made prayers and supplications to the said St. Ambrosius, healed after a vow from the demon, that he would intercede for her, that he might free her and expel from her the demons which she had upon herself. And after the vow was made, the evil spirits, which had been upon her for five years, immediately departed, and she was freed through the prayer which she had made to St. Ambrosius. Done at Siena in the church of the Friars Preachers of Campo Regio, in the presence of Francis Piccolomini, Ghezzus Benencale, Leonardo Leonardi, and Donatus Bruni, witnesses present.

Cross. I James, Notary, son of the late Rusticus…

INSTRUMENT XI

In the name… In the year, as above, on April 19. Let it be evident to all… that Donatuccius Benuenuti of Vulpaia, ^a The husband of another demoniac in the county of Florence, swore in the presence of me the Notary and the witnesses written below, and said on his oath that Diana, his wife, for five months and more had been invaded and had upon herself demons and evil spirits. And the said Donatuccius had in a dream that if he would bring the said Diana to the burial place of St. Ambrosius of Siena, is admonished in a vision to bring his wife God, through the merits of St. Ambrosius, would free her from the said evil spirits: and the said Donatuccius, as soon as he had this in his dream and vision, brought the said Diana, his wife, to the burial place of St. Ambrosius, and commended the said wife of his to God and Blessed St. Ambrosius: to the tomb of the Blessed and humbly made prayers to Blessed Ambrosius, that he would intercede with God for the said wife of his, that He would free her from the said evil spirits. And after the commendation and prayers were made, the said evil spirits were expelled from Diana, and through the merits of the said St. Ambrosius she was freed. ^b Done at Siena in the presence of Diotisalvus, son of Rusticus the Notary, and Leonardo Leonardi, and Bindus Napoleone, witnesses present.

Cross. I James, as above.

^a Within the tenth milestone from the city of Siena toward the north: Golpaia on the maps.

^b This miracle is reported in the Acts, number 103.

INSTRUMENT XII

XXVIII

In the year, as above, on Thursday, May 8. Let it be evident to all that the Lady Bonaventura, wife of James, of Siena, having sworn, said and confessed that Ganus, her son, had a fistula in two toes of his foot, and ^a it extended to the top of the foot, and had caused a very large hole, and had lasted for eight years, and she had placed him in the hands of many physicians, and he could not be freed, and in the end the said fistula seemed incurable, so much had it increased. Which Lady Bonaventura vowed him to St. Ambrosius The boy Ganus is cured of an eight-year fistula, of the Order of Preachers of Siena. And after the vow was made, the place of the illness did not emit discharge, though it had previously, and the hole was narrowed, and on the fifth day she found him freed, because she had not looked before. And this was testified to on their oath by the Lady Margaret, wife of Arrigus Balistrarius, of the parish of S. James, and Giana, wife of Gilius of the Lord Reinaldus, of the said parish of S. James; and Augustine son of Francis, of the parish of S. Justus. Done at Siena in the church… in the presence of Leonardo Leonardi and Sputa of Dote the Notary, witnesses present.

Cross. I James, Notary, formerly of James…

^a That is, it extended, as also in the following instrument. The Compilers write that the foot was perforated, number 93, from which Taegius transcribed Canus for Ganus; which was derived from Galganus: and this in turn contracted from Gallicanus. Nine years for eight; James for Solomon: Taegius likewise has these variants.

INSTRUMENT XIII

VII

In the year of the Lord 1287, on May 12. Let it be evident to all By a vow of the mother, that the Lady Mina, wife of Cinus Arrighi, of the parish of S. Aegidius, in the presence of me the Notary and the witnesses written below, said that a daughter of hers, named Stephanuccia, had a certain illness called an abscess in her throat; and it extended to her face and to her chest, and was so large that it made her whole face swell, and in a single day it changed various colors — now it was red, now black: and it had lasted for fifteen days, and she had taken counsel with many physicians, and had applied many plasters: and she could not be freed, a daughter's abscess is healed, and besides this she had a fever. Which Lady Mina vowed the said daughter of hers, named Stephanuccia, to St. Ambrosius of the Order of the Friars Preachers, and immediately after the vow was made, in the evening, the abscess receded, and she was freed from the abscess and the fever: and she was so wonderfully cured that it left neither a mark nor any trace. And this was on Friday evening in the month of April. in the month of April. ^a And this the Lady Giotta, wife of Guido of Rocca, of the parish of S. Aegidius, testifies; and the Lady Gemma, wife of Giunta the smith, of the same parish, and Guido Assalti of the same parish. The said Lady Mina swore before the witnesses written below and Leonardo Leonardi called Burafaua, who is the Vicar of the Prior of the Friars Preachers of Campo Regio, appointed by the Lord Bishop of Siena for examining the miracles of St. Ambrosius, as is clear from the Instrument of the Priest Sander the Notary of S. Peter de Scalis; and the Prior may commit his authority to whomever he wishes, and he committed it to the said Leonardo. Done at Siena in the church… in the presence of Brother Gregory de Brolio of the said Order, and Simon Mantellatus, and Guiduccius Altimanni, witnesses present.

Cross. I James, Notary, son of the late Rusticus…

^a On the 4th, 11th, 18th, or 25th of the month, for on all of these Friday fell in this year, in which the Dominical letter was E.

INSTRUMENT XIV

VIII

In the year, as above, on May 16. Let it be evident to all One dying of a continuous fever, that the Lady Mina, wife of Gocciolus, of the parish of S. Peter de Scalis, says that a daughter of hers, named Vannuccia, had a continuous fever, and it had lasted for six days; and she vomited everything she ate, nor could she retain what she ate: she had come to such great debility. Which mother of the said Vannuccia induced her daughter to commend herself to St. Ambrosius of the Order of the Friars Preachers, fearing for her recovery, since she was at the point of death; hoping that she would be freed through his merits. And she sent ^a for the Priest of S. Peter de Scalis, who is called the Priest Bartholus: so that she might confess. And after the said Vannuccia had confessed, she devoutly commended herself to St. Ambrosius, and began to call upon St. Ambrosius. And St. Ambrosius appeared to her in her room in a white cloak and white cowl and with a wreath of flowers: and fearing lest it might not really be he, she asked whether it was St. Ambrosius, and it was. And induced by her mother to receive the Body of Christ, while receiving viaticum, to take communion: and while the Priest was carrying the Body of Christ, St. Ambrosius removed the wreath from his head and genuflected to the Body of Christ. St. Ambrosius called the said Vannuccia and said: You are freed. And then Vannuccia called her mother and said: she sees St. Ambrosius, and is immediately healed on April 30. I am freed: because St. Ambrosius has freed me. Thus without sweating or any intervening period, at the said voice she was freed; though she had previously been so weakened that she could neither rise nor do anything. And when her mother wished to send for her aunt, fearing that she would die that night; she forbade her to send, because it was not necessary, since she was fully freed through the merits of St. Ambrosius. And this was on Wednesday evening, between day and night, the last day of the month of April. And this her said mother testifies, and Gocciolus son of Gregory, and his mother the Lady Mita: which Lady Mita swore the said miracle to be true, in the presence of me James the Notary written below, and of Leonardo Leonardi called Burafaua, who is Vicar of the Prior… Done at Siena in the church… in the presence of Ran. Bonaviti, and Cecco Maffei, and Cecco Palmerii, and many other witnesses present.

Cross. I James, as above.

^a It has already been said elsewhere that per in Italian is what propter is in Latin i.e., "because of" or "on account of".

INSTRUMENT XV

In the year 1287, on May 12. Let it be evident to all that Corsus, who is called Paulinus of Siena, of the parish of S. Peregrine, said A sick man that he was sick with an illness ^a of the kidneys, and besides this he had a fever and had lost his speech, and it had lasted that he could not speak from the third hour until midnight, and they were bringing many medicines for the illness of the kidneys, nor could he be freed, and he was considered as dead: and they sent for the Priest, who was called the Priest Meus, Chaplain of S. Peregrine. Nor at the point of death. could he confess, because he had not recovered his speech. And he says that this happened to him because of worms which he had in his body, and from the kidney disease. And he vowed himself in his heart to St. Ambrosius; because he indicated by hand that he wanted no physician except St. Ambrosius, through whose merits he believed he would be freed. And after the vow was made to St. Ambrosius, he immediately expelled one worm, and began to speak: and from the other illnesses, namely the kidney disease and the fever, he was likewise freed. And this was on Tuesday at the third hour, he recovers speech and health on May 7. when he lost his speech on the 6th day of May: and on the night of Wednesday, about midnight, the vow having been made, he was cured. And this the Lady Flora testifies, mother of the said Corsus, wife of the late Paul; and the Lady Ghera, wife of Gre, of the parish of S. Peregrine; and Cambius son of Simon, of the parish of S. Anthony, witnesses. The said Corsus and the Lady Flora his mother and the Lady Ghera wife of Gre swore the aforesaid miracle to be true, as is said above. Done at Siena in the church… in the presence of Cambius son of Simon Mantellatus, and Brother Gregory of the Order of the Friars Preachers, and

Leonardo Leonardi and Guiduccio Altimanni, witnesses present.

✠ I, James, as above.

^a From Fr. Recuperus, number 75, we learn that the illness was hemicrania.

INSTRUMENT XVI

In the name… Of a good matter, etc. Hence it is that the Lady Gesca, wife of Feus ^a the farrier, of the parish of St. Martin, of the city of Siena, appearing in the presence of the religious men Brothers Alexander and Gregory of the Order of Friars Preachers On the same day, a quartan fever of ten months, of Siena, Vicars of the Venerable Father Lord Renaldus, by divine mercy Bishop of Siena, appointed to hear and record the miracles of Blessed Ambrosius of Siena of the aforesaid Order, as is established concerning the vicariate by public document drawn up by the hand of Alexander the Notary, swore upon the holy Gospels of God, having physically touched the book, and asserted and says that she herself had a quartan fever, and it had lasted for ten months, and she went to Rome to St. Peter's, believing she would be freed by his merits, At Rome, at St. Peter's, not cured, and returning to Siena she was not cured: but rather three quartan fevers seized her. While she was actually suffering the said fevers and was greatly afflicted, she vowed herself to St. Ambrosius aforesaid, that if he freed her, she would bring a wax candle to his tomb out of devotion: and taking a piece of the cloth of St. Ambrosius himself, and placing it to her face, immediately, the vow having been made, she was cured. And this happened on Wednesday night, the seventh day of May. And the Lady Nese, wife of Ghezzus, of the parish of St. Martin, testifies that this is true; and the Lady Mita, wife of Vannus, of the same parish; and Mita, healed by a vow to Blessed Ambrosius, daughter of Master Nerius, of the same parish; and Amata, daughter of Ventura, of the parish of St. Donatus. And that it is true as stated above, the said Mita and Amata, together with the Lady Ghesca, swore upon the holy Gospels of God, having physically touched the book. The said oath and assertion were made by the said Lady Ghesca, and also by the aforesaid Mita and Amata, at Siena in the church… before me the undersigned Notary, and Sozzus Venturae, Joannes Alberti, and Nutus Joannis, witnesses present, in the year of the Lord 1287, Indiction 15, on the day…

✠ I, Ranuccius, Notary, formerly of Aegidius the Notary…

^a This is what the Italians call one who fits iron shoes to horses.

INSTRUMENT XVII

In the year, as above, on the twenty-fourth day of June. Let it be evident to all… that the Lady Beldie, A woman gravely injured from a fall, wife of Bindus Galganus, of the parish of St. Andrew of Siena, says that while she was playing with a certain lady outside the city, being pushed by her, she fell down a certain ^a cliff: from which fall she was so badly injured in the arm that she could in no way move it; and from the same fall her knee was swollen and bruised, and she suffered most severe pain in it; and the arm was black in the manner of a ^b mulberry. When she had received various advice from various doctors and nothing was helping, she vowed herself to St. Ambrosius of the Order of Friars Preachers, that if he freed her, she would encircle his tomb with a silver thread, and would carry a wax candle with her own hands. And immediately, the vow having been made, she was perfectly cured of the swelling of the knee and arm and of all pain. After the vow, she immediately recovers, May 11. And this happened on the eleventh day from the beginning of May. And Bindus her husband testifies to this, and the Lady Mora, wife of Bencivennus, of the parish of St. Andrew, and they swore upon the holy Gospels of God that all the aforesaid things are true. Done… before Guerra of Lord Mocata and Meus Tozzus ^c the shoemaker, and Bartholomew of Lord Torriapullia, witnesses present. The Lord Bishop of Siena gave permission…

✠ I, Ranutius, formerly of Ranfredus, Notary…

^a That is, from a rock or the slope of a rocky hill, according to the idiom of the Italian language noted by the aforesaid Academicians in their vocabulary.

^b The Latins say morum.

^c Thus the Italians call a cobbler, as if one were to say calceolarius in Latin.

INSTRUMENT XVIII

XII

In the name of the Lord, 1287, Indiction 15, on the ninth day of the month of June. A dangerous abscess in her husband's throat, Let it be evident to all… that the Lady Joanna of Pisa, wife of Vassallus, who dwells in Siena in the parish of St. John, says that her husband, the said Vassallus, suddenly had a flow of rheum in his throat: from the descent of which there was generated in the same throat a red and large abscess, so that the doctor, called Lord Tura, judged that it needed to be lanced; and from the pain and swelling he could barely swallow food, and could in no way sleep: and so he remained for three continuous days and nights. When his wife, observing this and perceiving the danger of death to be imminent, devoutly vowed her aforesaid husband the wife obtains his healing, May 15, to Blessed Ambrosius of Siena of the Order of Friars Preachers, that if the Lord freed him by his merits, she would come to the Saint's tomb and offer a wax image from her own labor. Immediately, the vow having been made, he began to sleep, and rising in the morning he found himself fully freed. And this happened on the day of the Lord's Ascension, the fifteenth day of the month of May. And the aforesaid Lord Tura, who had the care of the aforesaid sick man, testifies to this; and the Lady Palmeria, wife of Guido, of the parish of St. John, and the aforesaid Joanna his wife: and all the aforesaid, and Vassallus himself, swore that all the aforesaid things were true. Done at Siena in the church… before Lord Striccha, of Lord Leonardo de Salimbenis, Leonardo Leonardi the saddler, Peter Compagni the Notary, and Finuccius Mainetti, witnesses present. The Lord Bishop of Siena gave permission to the Prior of the Friars Preachers of Siena and the Brothers of the said Convent, that they might examine, etc.…

✠ I, James, Notary, son of Salvus the Notary…

INSTRUMENT XIX

XIII

In the year, as above, on the twenty-sixth day of May. Let it be clearly evident to all that the Lady Mita, sister of Peter Moccolellus, of the parish of St. Anthony, says: that a certain lady, A stillborn child, who is called the Lady Nese, daughter of Finuccius Mantellatus and wife of Ugholinus, of the same parish, while she was in labor, and the Lady Mita herself feared, along with other ladies who were there, lest the child should die before birth and before being baptized; she persuaded her mother to vow the child to St. Ambrosius of the Order of Friars Preachers, that he might protect him from such great danger: and the Lady Mita herself cried out with a loud voice: St. Ambrosius, help us. The Lady Nese gave birth to a dead son. Seeing this, the Lady Mita herself, and the mother of the said child, cried out with a loud voice and with devotion, prompted however by the same Lady Mita, to St. Ambrosius of Siena of the aforesaid Order, that he would by his merits restore him to her. The dead child had lain still for a great hour, At the invocation of Blessed Ambrosius, and they splashed water and wine on his face, wanting to know whether he was dead, as he appeared to be. And there was no movement in him; indeed they say that he was completely dead, and his face was livid like that of a dead man. And when a vow was made to St. Ambrosius aforesaid, that she would offer him a wax candle of one pound if he would raise him up, the child who had previously been dead came back to life. And this happened on the day of Pentecost in the morning before Terce, in the aforesaid year and Indiction, on the twenty-fifth day of May. And the said Lady Mita, sister of the said Peter, testifies to this; In the presence of many, he revives, May 25. and the Lady Nuccia, sister of the said Lady Nese, mother of the said child, wife of Johannellus, of the said parish; and the Lady Theodora, mother of the said Lady Nese, wife of the late Finuccius, of the parish of St. Michael the Angel: and by their oath physically sworn they affirmed that all and each of the aforesaid things were true. Done at Siena in the church of the Friars Preachers of Campo Regio, with Brothers Orlando of the same Order, of the parish of St. Andrew of Siena, and Brother Gregory of the aforesaid Order, being present and having this written and published, according to the form of the license of the Venerable Father Lord Renaldus, by the grace of God Bishop of Siena (of which license there is a public Instrument drawn up by the hand of Alexander the Notary), before Martinuccius Martini, Nero Guiduccii, Cennus Vinuccii, and Durus Bencivennis, witnesses present.

✠ I, Joannes, formerly of Guido, Judge and Notary… signed and wrote: which is found thus signed and written according to S., next to 70.

INSTRUMENT XX

XXVI

In the year, as above, on the twenty-seventh day of the month of May. Let it be evident to all who inspect this document, A paralytic of twenty years that Corbacius, son of Benedict, of the parish of St. John of Siena, says under oath: that while he was suffering an infirmity of the head, which is called paralysis, which lasted for two days and two nights, and this happened once each month, which had lasted for twenty years. When Corbacius was once suffering horribly, to such a degree that he seemed almost beside himself; his wife named to him Blessed Ambrosius of Siena, of the Order of Friars Preachers, and Corbacius himself, with hands joined, immediately began to beg Blessed Ambrosius of the said Order of Siena, the vow having been made, that by his merits the Lord God would free him. This done, he immediately fell into a light sleep, and while he slept, the most blessed Ambrosius of Siena of the aforesaid Order appeared to him, and fortified him three times with the sign of the Cross, and immediately he arose and was completely freed, on Tuesday of the week after Pentecost, at the evening hour, in the said year and Indiction. And Meus Montani, of the parish of St. John, healed by the Blessed One appearing in sleep, May 27 and Nardus Bartholomei, of the parish of St. Stephen of Siena, sworn witnesses before the Notary, each of them and by the oath of each of them testified and testify concerning the said infirmity of the aforesaid Corbacius, and that it was true and that they had seen him seized by the said infirmity, and as stated above, they ratified and approved regarding the said infirmity. Done at Siena in the church of the Friars Preachers, before Vannus Fini, of the parish of St. Peregrinus, and Andrew Capponis, of the parish of St. Donatus, and Ghinus Bandi, of the parish of St. Peter de Scalis, and ^b Figlus Orlandini, of the parish of St. Martin; and Cecchus, formerly of Turaglus, of the parish of St. Vigilius, and Leonardo Leonardi, of the parish of St. Anthony of Siena, and many other witnesses present thereto.

✠ I, Balio Ugolini, ordinary Judge and Notary, was present at the aforesaid examination and oaths, as stated, and by the mandate given to me by Brothers Juncta and Alexander of the Order of Friars Preachers, having the authority for the aforesaid examination and for hearing the statements and narratives from the Venerable Father Lord Renaldus, by the grace of God Bishop of Siena, together with others especially (as is established by a public Instrument drawn up by the hand of Alexander the Cleric, Notary, Rector of the church of St. Peter)

I wrote and reduced to this public legal form when asked.

^a Julius renders it in Italian as Pasqua Rosada. Indeed, all the Italians call the greater feasts Paschata, but with the addition of the Resurrection, etc. But why do they call Pentecost "rosy"? Because, say the Academicians in their vocabulary, it usually falls in the season of roses.

^b Perhaps for Finiglio, so that by aphaeresis it would be a diminutive of the name Ruffinus?

INSTRUMENT XXI

XIV

In the name… Of a good matter, etc. Hence it is that, when Nutus, son of Joannes, A woman endangered by a continuous fever of seven days, and the Lady Beccha his sister, citizens of Siena, coming to the church and house of the Friars Preachers of Siena, where the body of Blessed Ambrosius, a Brother of the said Order, is buried, appeared before the religious and honorable men Brothers Juncta and Gregory of the said Order, Vicars of the Venerable Father Renaldus… they swore upon the holy Gospels of God, having touched the book; that while the Lady Beccha herself was burdened and was suffering a continuous fever, and had suffered for seven days, they vowed the Lady Beccha to Blessed Ambrosius, that, if she were freed by the merits of St. Ambrosius by the following Sunday then next approaching, each of them would offer a wax candle upon the altar of the same St. Ambrosius. After this vow was made, on the following night St. Ambrosius himself appeared to the said Lady Beccha, the same Blessed One appears, May 31, all splendid, and remained with her for almost the whole night, she being not asleep but awake. And on the immediately following Sunday, on which the term of the vow fell, the illness ended: and from then on she was immediately freed, and the said malady never afterward returned: and the said vow was made by them on Friday, the thirtieth of May, after Vespers, almost at evening, in the year of the Lord 1287, Indiction 15. And the aforesaid things were testified to be true by the Lady Contessa, and heals her on June 1. wife of the aforesaid Nutus, having likewise taken her oath. Done… before Guccius Gucciardi, Minus Offreduccii, Francis Piccolomini, and Leonardo Leonardi, witnesses present.

✠ I, James, Notary, son of Dielcidia… on the eleventh day of June, I was present…

INSTRUMENT XXII

In the year, as above. Let it be evident to all… that Tophanus, formerly of Orlandus de Selvolensibus, A sick little boy, of the city of Siena, of the parish of St. Andrew, says and asserted before the Notary and the witnesses written below, that his son, named Landuccius, of the age of about two years, while this son of his was healthy in body, on Monday the second day of the month of June at the noon hour, fell into a sudden illness, so that he seemed in a manner dead; and he was judged by many persons to be about to die in a short time and hour, and the said boy was given up by his father and mother. This illness lasted and remained upon the said boy, given up by his parents, from the said noon hour until the following Tuesday, for the whole of the said day. When the said Tophanus, father of the said boy, saw his son Landuccius languishing in the said illness as has been said, with a pure heart he vowed the same son of his to Blessed Ambrosius of Siena, of the Order of Friars Preachers of the same city, and placed upon him a piece of the cloth of the tunic of the said St. Ambrosius of the said Order, and gave the said boy, his son, the dust of the tomb of the said St. Ambrosius mixed with wine to drink. And the boy immediately, the vow having been made and the said dust having been drunk, was completely freed by the merits of Blessed Ambrosius of Siena from the said illness, as has been said. Having drunk the dust of the tomb, he recovers, June 3. In the same year and Indiction, on the fourth day of the month of June, the said Tophanus, having physically touched the book, said it was true. Witnesses thereto: the Lady Nera, wife of Crescentius; the Lady Bella, mother of the aforesaid boy; and Minus Ser-Orlandi, of the parish of St. Andrew; and Minna, wife of Miscottus, of the parish of St. Stephen, ^a nurse of the aforesaid boy — they swore, as has been said, and by their oath affirmed, as is stated above. Done at Siena in the church of the said Brothers, before Leonardo Leonardi, of the parish of St. Anthony; Andrew Casponis, of the parish of St. John; Ghezzus Ugolini, of the parish of St. John; and Tura Accursi, of the parish of St. Stephen; and Cherus, son of Leonardo, of the parish of St. Andrew, witnesses present, called thereto.

✠ I, Balio Ugolini, ordinary Judge and Notary, was present at the aforesaid oaths and all the statements, and by the mandate of Brother Juncta of the said Order, Prior, appointed for this hearing by the Venerable Lord Renaldus…

^a That is, a wet-nurse: for she is called balia by the Italians: not however from baiulando (carrying), as the Notary here seems to have supposed: but from the same origin, Baiula, nurse. whence the same word balia, with a changed accent, signifies the guardianship of wards, and likewise the magisterial dignity in a parish, namely from that whence the French baller means to deliver, to entrust.

INSTRUMENT XXIII

XVI

In the name… Let it be clearly evident to all that, in the presence of me the Notary and the witnesses written below, Albizus, son of Combisellus, of the parish of St. Stephen, said Another boy at the point of death from fever, that while he had a son of his named Vannuccius, aged sixteen months, a fever and the torment of worms began to afflict him cruelly, to such a degree that with eyes closed he seemed almost dead. And remaining thus for the space of seven days, he would not take drink or food, nor rise from bed, rejecting from above and below every bit of food or drink that was given to him. And when the father saw him in this torment, he hoped for his death rather than his life, healed by his father's vow, June 7, expecting that he would bury him on the following Sunday. When however, by divine prompting, he recalled the blessed Father St. Ambrosius of the Order of Preachers, on the Saturday preceding the aforesaid Sunday, he faithfully vowed him to the said Father. And immediately, the vow having been made, the worms having been expelled, from the fever itself and from every other thing afflicting his little body, he was restored to full health. All of which the aforesaid father, in my presence… swore and asserted to be true, as stated above. In the year of the Lord 1287, Indiction 15, on the eleventh day of the month of June. Before Flanascus Piccolomini, Nuccius Orlandi, Baldus Mancini, and Minus Dieceldia the Notary, of the city of Siena, witnesses present, asked and called thereto. Done at Siena in the church of the Friars Preachers.

✠ I, Angelus, Notary, son of Tomaginus, who am called Ghezzus…

INSTRUMENT XXIV

XIX

In the name… Of a good matter, etc. Hence it is that Tura, son of Garandinus, of the parish of St. Matthew, a citizen of Siena, appearing in the presence of the religious men Brothers Alexander and Gregory… Vicars of the Venerable Father Lord Renaldus… swore upon the holy Gospels of God, having physically touched the book, In the same month, a swollen knee, that while he, Tura, had swelling and pain in his knee, so that he could in no way extend or bend it, nor could he be helped by any aid or advice of doctors, and the aforesaid afflictions had lasted for four weeks, having faith in the aforesaid Blessed St. Ambrosius, he went to his tomb with all the reverence and honor he could. And when a vow was made to the said St. Ambrosius, immediately, all delay ceasing, he escaped from the said illness, and was instantly freed. And the aforesaid things he asserted to have occurred in the present month of June, by a vow of visiting the tomb, the swelling subsides, in the year of the Lord 1287, Indiction 15. The said instrument and assertion were made by the said Tura in the church of the Friars Preachers of Siena, before me the Notary, and Bernard Ilo-mi the Notary, Micus Orlandi, and Nardus Perci, witnesses present, in the year as above, on the twenty-ninth day of the month of June; after which, at the same time, ^a Joannes Venturae, of the parish of Mantionis, swore upon the holy Gospels of God, having physically touched the book, that he himself saw the said Tura burdened with the said illness, and went with him on that occasion to the doctor; on the said day and before the said witnesses he so swore…

✠ I, Arnolphinus, Notary, called Sozzus, formerly of Melanensis.

^a One might more confidently assert that it should be read in full as Joachimus: rather than that the preceding abbreviation, with the first letter badly written or copied, should be read as Piccolomini.

INSTRUMENT XXV

XVIII

In the year, as above, on the twenty-eighth day of June. Let it be clearly evident to all that the Lady Bianca Lugli, wife of Alexius, of the parish of St. Christopher, at the gate… in the presence of me the Notary and the witnesses written below, swore A boy who fell from a height that today, Saturday, Gheranduccius, son of herself, the Lady Bianca, and of the said Alexius her husband, aged just over three years, fell from a ^a balcony of their house, seven arms in height, onto a wooden windowsill so hard that the said boy was almost dead, and ^b grew cold. And the said Lady Bianca, and the Lady Joanna, formerly of Fons, vowed the said boy Gheranduccius to St. Ambrosius of the Order of Friars Preachers, that if God freed the said boy through the merits of the said St. Ambrosius, after a vow is made, he is saved alive, June 28, they would bring to his tomb a ^c muna. And after the vow was made, the said boy immediately returned to himself. The Lord Bishop of Siena gave permission… Done… Meus Boninsegnae, Advedutus Paganelli, and the Priest Albizzus of Certaldo, witnesses present.

✠ I, James, Notary, formerly of Rusticus…

^a A projecting gallery or terrace, extending out from the walls of buildings into streets or gardens for the convenience of walking or watching: whence the name is formed from ballare, to leap, as if one were to say a "leaping-place." Ballatorium Recuperus always writes solarium for it: but less properly, since solaria are understood to be generally at the top of buildings, certainly more than seven ells high.

^b That is, he became cold as the dead usually do: from freddo, cold.

^c The Academicians cited elsewhere recognize muno, meaning a gift and an offering, among Etruscan words.

INSTRUMENT XXVI

In the name of the Father and of the Son and of the Holy Spirit. Amen. In the year from the Incarnation of the same, 1287, Indiction 15, on the seventh day before the Ides of July. Let it be clearly evident to all… that in the presence of Brother Gregory de Incontris ^a and another Brother Gregory de Brolio, of the Convent of the Friars Preachers of Campo Regio of the city of Siena, Vicars of the Venerable Father and Lord Renaldus, by divine inspiration Bishop of Siena, Sworn witnesses declare and of me Peter, Judge and Notary, and the witnesses written below, the Lady Angela, daughter of the late Arrighus Manassei, wife of Suzzus Gualandi, of Siena and the parish of St. Donatus, mother of the infant written below, conceived from the said Suzzus her husband; and the Lady Gratiosa, daughter of the late same Arrighus, wife of Ranerius Albertini of Siena, from the aforesaid parish; and the Lady Cioca, wife of Renaldus of Siena, from the parish of St. Christopher, nurse of the infant

written below; a three-month-old infant dead on July 5, likewise concordant, and each of them individually; freely, individually, and having physically touched the book, swore upon the holy Gospels of God, asserting that the Lady Angela herself had a son, a little infant, three months old, named Ambrosius, who was severely burdened by daily fevers for five days, to such an extent that he could not in any way suckle the breasts of the said nurse, as he had at other times. But on the last day of his illness, namely the fifth of the present July, he became so cold and deprived of all warmth that all his limbs remained without sensation. Wherefore the aforesaid Lady Angela, mother of the said infant, was then summoned on behalf of the Lady Cioca, his aforesaid nurse, to come to her beloved son, because her son was dying. When she had come immediately to her said son, a vow made by the mother and bystanders, and found and saw him dead in her judgment, and also in the judgment of the aforesaid Lady Gratiosa, his aunt, and the Lady Cioca, his nurse, she marked him, dead as he was, with a blessed candle: crying out devoutly with a loud voice, in the presence of, and being heard and seen by, the Lady Benvennuta, wife of Ventura, and the Lady Sapia, wife of Martinellus, and the Lady Braccia, widow of Restaurus, and the Lady Neccha, wife of Nerius, and many others present; commending the same dead son of hers with much devotion to Blessed Ambrosius of Siena, of the Order of Friars Preachers: concerning votive offerings to be brought to the tomb of the Blessed One, that if he would deign to restore the same son to his former life, to the honor of God and of Blessed Ambrosius aforesaid, she would offer a wax image to the tomb of the said Ambrosius, and ^b would leave the shirt of her same son at the tomb of Blessed Ambrosius. And considering this same thing, the aforesaid nurse and aunt of the aforesaid dead infant, and recalling the holy merits of the aforesaid Blessed Ambrosius, they devoutly vowed to carry similar images to the aforesaid tomb, and to offer the same images there, if Blessed Ambrosius aforesaid would deign to restore the already dead infant to his former life. When these vows had been thus devoutly accomplished, he revived. the aforesaid dead infant immediately revived, and began to suckle and to be fully freed; and on this account, the aforesaid mother, nurse, and aunt personally carried the said little boy alive, and three wax images along with his undergarment, to the said tomb. Done at Siena in the church… before Brother Paul and Brother John of the Order of St. Augustine, and the Priest Andrew, Rector of the Church of St. Mary of Stagia ^c of the diocese of Volterra, and Insegna Venturae, Nerius Joannis, Gabriel Leonardi, Bentivollius Bonifacii, and Gorus Gregorii, and many other witnesses present.

✠ I, Peter, Judge and Notary, formerly son of Master Peter…

^a Since elsewhere the name of Brother Gregory alone is usually found: it remains doubtful which of these two should be understood.

^b For the Italians, Spaniards, and French, this is a common word for an undergarment: we have elsewhere given its etymology from cama, bed: because, namely, all other garments except this one are usually removed by those who go to bed.

^c In 1592, attributed to the same by Clement VIII when he established the bishopric of Colle, by a bull which you will find in volume 3 of Ughelli's Italia Sacra.

INSTRUMENT XXVII

XXI

In the name of the Lord. Amen. In the year of the Lord 1318, Indiction 1, At Bolsena, a certain Peter testifies in the year 1318 in the time of the Most Holy Father and Lord, Lord John, Pope XXII, on Wednesday, the fourth of the month of January. To the honor and reverence of Almighty God, and of the Most Blessed Virgin Mary His Mother, and of the Blessed Apostles Peter and Paul, and of Blessed Ambrosius, in whose reverence the present instrument is drawn up by me, the undersigned Notary, to be published. Peter, son of Joannes Durantis, of the town ^a of Bolsena, being in the church of the Blessed Virgin Mary of the house of the Friars Minor of Bolsena, of the diocese of Orvieto, from certain knowledge and in the word of truth said, asserted, and confessed that in that year when St. Ambrosius of the Order of Friars Preachers of the Blessed Dominic the Confessor died in the city of Siena, the said Peter, at nighttime, going and walking in the house and through the house of his dwelling, situated in the town of Bolsena, in ^b the district ^c of Parrione, next to its boundaries, struck his right leg on a certain ^d iron spit: from which blow the said leg was pierced through from one side to the other, the leg pierced through by an iron, causing him pain in the year 1287, from which blow and perforation much blood came out of the aforesaid leg, and the greatest pain thence arose and increased, so that the said Peter remained oppressed by the greatest anxiety and manifold pain. And then, because he was unable to bear the said pain and anxiety, at his voice and crying out there came the noble woman the Lady Viridis, wife of the late Umbertus, a charitable hostess of the said Brothers of St. Dominic, he is advised to invoke Blessed Ambrosius saying: O Peter, commend yourself to God and to that holy man Brother Ambrosius of the Order of Friars Preachers, who has now died at Siena, that he may free you from such great anxiety and pain, and from the said blow and perforation: since the said holy man by the power of our said Lord Jesus Christ has done and does many miracles. But the said Peter then did not heed the said words, by reason of the excessive pain and anxiety by which he was held; but was strongly grieving and being tormented, crying out and ^e wailing. To which crying out came Ungolinus, son of Rainerius Barradinus, of Bolsena, his neighbor, who is now dead: whom the said Peter asked to extract the said spit from his said leg, from which leg blood was continuously flowing in no small amount. And Ungolinus, at the entreaties of the said Peter, placed his feet against the said leg, and with both hands seized the said spit with great force, and over a space of time extracted the said bloody spit from the said leg. When the spit was extracted, he had some ^f egg white brought, and placed it upon the said blow and perforation on both sides. And as the night proceeded, on account of the said egg white, the pain did not cease, but rather was growing greatly and dangerously, and was increasing, so that the said Peter could not rest, nor could he find quiet, crying out with a loud voice: Run to me! he who, in the greatest torment, remembered him For I am dying. And then, being in such a dangerous and anxious and most grievous pain and danger, he recalled the aforesaid words which the said Lady had spoken to him: and immediately, without any interval, with the greatest and most intense affection and devotion of heart and mind, he supplicated with pious prayers and tearful eyes the aforesaid Blessed Ambrosius, that he would by divine power heal and completely free the said Peter from such great pain and unspeakable anxiety and perforation by which he was held oppressed, and from the wound that had followed therefrom, and that he might escape from such a most grievous and troublesome danger. When these prayers had been thus piously and devoutly and affectionately offered and made by the said Peter, at once and in that very act of holding himself, all interval of time ceasing, was immediately healed. on the aforesaid night the said Peter, by the grace of the said holy man Blessed Ambrosius, through his holiness and by divine power, was totally healed of all and each of the aforesaid things, so that no mark remained there nor could afterward be seen. All and each of the aforesaid things the aforesaid Peter swore upon the holy Gospels of God, having physically touched the sacred Scriptures, to be true and to have been so then as is narrated above and expressed and declared word for word. And moreover, in the same context, the noble Nerius, formerly of Lord Rainerius, of Bolsena, said, asserted, and confessed from certain knowledge, Eyewitnesses attest the same; that then, and on the said night when the aforesaid things happened to the said Peter, with his own eyes he saw the spit in the said leg of the said Peter, and the blood flowing therefrom, and on the following morning he saw the said leg healed and freed, in which no wound appeared nor could any be seen to have ever been in the said leg. All and each of the aforesaid things the aforesaid Nerius swore upon the holy Gospels of God, having physically touched the sacred Scriptures, to be true, as he said above and declared word for word. But the instrument drawn up at the time was lost The aforesaid Peter also said, asserted, and affirmed in the word of truth and by his proposed oath, that concerning all and each of the aforesaid things which the said Peter stated, declared, and expressed above, Philippus Ungulinus of St. Christina, a deceased Notary, was at that time asked by the said Peter to make and draw up a public instrument therefrom, with the attestations of Umbertus Ser-Benencasae and Ungolinus Rainerij and the Lady Viridis, who were then living and saw and perceived all and each of the aforesaid things, and of many other similar witnesses: which instrument has been lost, so that it cannot be had, nor is it found at the ^g protocol left by the said Philippus the Notary. For which this new one is substituted before witnesses. These things were done at Bolsena in the said church of St. Mary of the house of the aforesaid Friars Minor, with the Lords Simon, Provost of the Church of St. Christina of Bolsena, Vicar of the Venerable Father ^h Gractus, Bishop of Orvieto, Ildibrandinus, Prior of the church of St. John of the Island ^i of Bisentina, of the diocese of Orvieto, being present and understanding; the religious men Brother Philip, Guardian of the said house of St. Mary, Brother Peter of Orvieto, of the Order of the said Friars Minor; Brothers Francis Berradini and Joannes Matthaei, of the Order of Friars Preachers of Orvieto; Brother Landus Bollini, of Bolsena, of the Order ^k of the Continents; Lord Monaldus, formerly of Lord Joannes, of Bolsena, Knight and Doctor of Laws; Master Berradinus Raineri, Physician; and Vanantius of Lord Guido, witnesses called and asked thereto by the said Peter.

And I, Bartholomew Angelus, of Bolsena, Notary and ordinary Judge, constituted by the authority of the Prefect of the noble City, was present at the aforesaid, and asked by the said Peter, I wrote and published, appending my own proper mark to the aforesaid.

✠ The mark of the aforesaid Bartholomew, Notary and ordinary Judge.

^a Today Bolsena, owing its name to the lake of Volsinii, beside which it lies.

^b Contrata Taken in a stricter sense, this word signifies a street, or one district of a town. See what we have said elsewhere this month about it.

^c There is also one of the regions of the city of Rome with this name: Parrione. the reason for the name I have not yet discovered: unless perhaps from the word paries (wall), in Italian parete, it is an augmentative for a great wall: and some such wall existing in the place to be named gave the occasion for the appellation.

^d To German speakers, spit means a spit, and whatever has a long point is spits: whence also spitse, a lance: to the Italians, Spittum. who received it formerly through the Gauls or more recently through the Lombards, the same word with a softer inflection is spiede, a spear or javelin.

^e Gridare. That is, wailing: drawn from the same roots: for to the Germans even today this is what crijten, crijssen means; the French likewise received their crier, to cry out, from the same source.

^f The Latins would say albumen: which by its coolness soothes and calms the pain of recent wounds. Egg white

^g Thus is called that which is first written by a notary, and remains with him to authenticate the instruments Protocollum published by him, as if it were the first sheet or first draft: πρωτόκολλον, Novella 44.

^h This appears to be a scribal error for Guictonis: who in volume 1 of Italia Sacra is called Guittus de Nobilibus: whose decree concerning the establishment in Orvieto of the church and monks of St. Bernard, issued in the year 1314, is found there, and he is said to have held office until the year 1328.

^i One of the twin islands in the lake of Volsinii, taking its name from the town of Bisento, which lies nearer to it.

^k This Order is hitherto unknown to us: what if the word crept in upon the copyist in place of "Cistercians"?

INSTRUMENT XXVIII

XXII

In the name of the Lord. Amen. In the year, etc., as above, on the fourteenth day of the month of May. It happened: Another man at Bolsena with a shattered head that at the time when St. Ambrosius of the Order of Friars Preachers died in the city of Siena, Cecchus, son of Master Angelus Philippus the Notary, of the town of Bolsena of the diocese of Orvieto, being in the house of the said Master, situated in the said town in the district of the middle borough, next to its boundaries; a certain large ^a tub fell on the head of the said Cecchus: from which cause the head of the said Cecchus was then struck, with a very great gash penetrating to the skull, with the skin torn and laid bare, with the flesh turned downward, blood continuously flowing therefrom. The said Cecchus, as one without hope, was left as if dead in the aforesaid house, and when people came in great number, the Lady Bonadimane, wife of the late Joannes of the Lady Vone, of the said town of Bolsena, a neighbor of the said Cecchus, healed by a vow made shortly after the death of the Blessed One took the said Cecchus and carried him to his house: and when the Lady Viridis arrived, wife of the late Umbertus, hostess of the Friars Preachers, aunt of the said Cecchus, weeping over the aforesaid accident that had befallen her said nephew Cecchus, she vowed him to Blessed Ambrosius; and the vow having been made, on the following morning, when the doctors wished to examine him, ^b they unbound the head of the said Cecchus, and by the grace of the said St. Ambrosius it appeared to the doctors and others standing by that the gash and wound aforesaid were totally healed. he testifies about himself in the year 1318. All and each of the aforesaid things, the aforesaid Master Angelus, father of the said Cecchus, and the aforesaid Lady Bonadimane swore upon the holy Gospels of God, having physically touched the Scriptures, to be true and to have been so then, as has been narrated above. This was done at Bolsena in the house of the said Lady Bonadimane, with Nerius Stephi, Philippus Angeli Horatii, and Menaldutius Petri Martini being present, witnesses called and asked thereto.

And I, Bartholomew Angeli, as above.

^a A wooden vessel, a cask; see what was said regarding the revelations of St. Frances of Rome, March 9.

^b Thus Thomas Walsingham said divestire: thus many other words of this kind were formed and used by others, which see in Jo. Gerard Vossius, book 4, On Faults of Speech, chapter 6.

SUMMARY OF VIRTUES AND MIRACLES,

Published by Fr. Recuperus of Arezzo, Son of the Convent of St. Dominic of Siena.

From the MS of the same Convent.

Ambrosius Sansedonius of the Order of Preachers at Siena in Italy (B.)

BHL Number: 0383

AUTHOR FR. RECUPERUS

OUR PROLOGUE

Julius Sansedonius judged the author of this collection to be one of the four Compilers, and the same one who in the title before the earlier Acts is called Recuperatus de Petra-mala of Arezzo, The author perhaps not different from Recuperatus de Petramala and certainly the homeland is the same, nor does the name of each seem different except only by contraction from common usage: number 48 also supports this, where this Recuperus, or Recuperatus, says that he, who had been absent at the death, arrived at Siena after many months: which we have endeavored to show in the prolegomena applies to the Compilers. Moreover, the first three or four chapters appear to have been recited in the manner of a panegyric at some anniversary of the Blessed One, perhaps in the years nearest to his death, with a few miracles after death, so that Julius rightly gave it the title of a sermon: for it is manifest from the whole course of the work that the author, intending to set forth not a history of his life but documents of his virtues, and to inflame popular devotion toward the Blessed One, to a sermon on the virtues he prefixed a prologue which is wanting. took as his theme this verse from Esther, chapter 2: A small fountain grew into a very great river, and overflowed into very many waters: light and the sun arose. After he had discoursed somewhat upon these words in the Prologue (which we regret is wanting, and which we have learned upon inquiry is also missing at Venice where Julius writes that the same manuscript is preserved in the monastery of Saints John and Paul), he undertook to explain and apply each part individually, as we shall see done here; nowhere making any mention of the letter in which Aldebrandinus or Ildebrandinus de Paparonis, one of the Compilers, mourned the death of his excellent father and dearest companion: which letter, however, you have at number 36, as promised above (namely in the prologue).

Seeing then that, as the miracles of Blessed Ambrosius multiplied, his devout followers might desire a fuller knowledge of them: after the year 1318, by which the instruments cited at numbers 86 and 87 are dated, He saw and cited nearly all the preceding instruments, he subjoined to the aforesaid sermon whatever he deemed most worthy; partly from the records of those whom the Bishop of Siena had appointed as Commissioners for examining the favors ascribed to the miracle and virtue of Blessed Ambrosius; partly from instruments duly drawn up in legal form, with the Bishop granting permission: which, just as they have been set forth by us above from Julius, so Recuperus accurately cites each one except ten, though he can be considered to have seen all of them, since he nevertheless reports the miracles attested in them, with only four entirely omitted. Since he does this, and among two hundred and more miracles besides those for which we have instruments, so that only a few seem to have perished. he presents only one as authentically published at number 74 (to which we add in the appendix at number 263 another from the Italian version of the four Compilers, presented by Julius), it appears that the said instruments were not so negligently preserved as Julius persuaded himself, owing to the fault of childhood memory, which in more advanced age is accustomed to magnify immensely everything that was a wonder to children: and we judge absolutely that those which still lie hidden or have perished, drawn up at that time and shown to Julius while still a boy, are very few beyond the number of those which we have.

The Sienese MS from which we give this last and most ample collection is distinguished by several minor titles; of which we combine three or four together into the form of one larger title, so that by reducing the number of chapters their division may be more conformable to the rest of our work. Nevertheless, lest the marks of the ancient division be entirely obliterated, we have endeavored in forming the titles to preserve the very words of the autograph: which being divided into individual parts, the reader will easily recognize which and how many parts of the old division correspond to each of our chapters: wherefore we do not here preface them according to our usual custom elsewhere.

CHAPTER I.

On the origin, purity, humility, and wisdom of Blessed Ambrosius.

[1] This venerable man had his origin in the city of Siena, of the Province of Tuscany, Born of noble stock, from the illustrious military house of the Sansedoni: whose father was called Lord Bonatacca, an honored and illustrious knight.

Yet this man of God, Ambrosius, was born with an obscure disposition of bodily limbs, but deformedly contracted, so that his future brilliance might appear all the more marvelous and gracious from a wondrous transformation: for his arms so clung to his sides and his legs to his shins that he could not use them freely: by which he was rendered so deformed — he who was to be admirable — that (as I heard from trustworthy persons closely connected to him) when a certain pilgrim came unexpectedly to the door of the woman carrying this child, she hid him out of shame lest he be seen. To whom the pilgrim, either divinely sent or divinely inspired, said: Do not hide this child, he is foretold to be a future light of his homeland, who is to be the light of this city. Who afterward, when he was brought with certain ^a supports to the church and the relics of Blessed Mary Magdalene, where the Friars Preachers then dwelt, by the merit of the Apostle of Apostles herself, he who was to be an Apostle in his own time, and is healed. obtained full health and freedom of limbs.

[2] Because indeed this ^b fountain drew purity from the fountain of purity, which is contained in the most pure sacrifice of the Altar, As a boy he delights in building little altars, in which he was to raise the purest hands to God, he foreshadowed this in his pure boyhood acts. For while other boys made castles of earth, others furnaces or ditches, as is the custom in their games: he constructed altars according to his own measure: he who afterward was the most acute expounder of the most holy oblation of the altar, and with wondrous zeal its most reverent offerer. But because wisdom will not enter a malicious soul: he kept his heart so immune and pure from all malice, and advances in wisdom. that as a worthy habitation of wisdom he advanced wonderfully in the discipline of wisdom beyond many of his contemporaries: so that, inflamed by the fervor of wisdom even before the years of puberty, he flew to the schools of wisdom, that is, to the Order of Preachers, in those tender years, by the dispensation of the Spirit of God. In which Order, up to the end of his life, he preserved the purity of virginity inviolate, as I have heard firmly asserted by trustworthy and reverend Brothers Admitted into the Order, he perseveres as a virgin; joined to the same Brother Ambrosius by particular familiarity and confession: and the contrary was never heard of, not even by slight indications. For he had so imbued the virtue of chastity that he was terrified of all closeness with women: which St. Ambrose the Bishop testifies to be proper to virgins: nor did he allow a woman to kiss his bare hand, as is the custom of the country, and he rarely admitted their conversations, and more often fled them. Book 2 on Luke wonderfully simple

[3] His admirable purity was attested by a wonderful simplicity: for since, according to that saying of Proverbs, the innocent believes every word, he preferred to believe incredible things rather than that anyone could lie. Proverbs 14:15 For when he heard that a hare nested in a tree, that a man had ^c vomited up an egg, that marble could be damaged by rain, he believed it: being entirely inexperienced in the frauds which are customarily committed regarding the allurements and vanities of the world, yet most prudent: just as he was inexperienced in vanity and allurement themselves. Yet in a wonderful way, in counsels

he was of such great prudence and effective eloquence that he almost compelled the understanding of each individual to assent to him.

He sustained his body, placed in the constant labors of contemplation and teaching, with coarser foods, likewise frugal avoiding delicacies, seeking what was useful: so that he even consumed bitter roots, when he esteemed them useful, without any horror. and temperate He feared excess of food and drink as poison; and he would grow indignant at exhortation to take more, and then, as if fearing bodily frailty, he would push the food away and order it to be taken away more quickly. If at any time he judged it useful for the chastisement of the body or the preservation of his most wholesome life, and devoted to fasting. he thought nothing of fasting for a day and often longer; yet without any detriment to the due health of the body, so that both the health and the purity of mind and body might be preserved together.

[4] The same was most humble and a despiser of fame, But this fountain is called small, that is, in his own estimation of himself: for he did not walk in great things nor in wonders above himself: nay, although he had those things in himself, yet he thought small and humble things of himself. For where it was considered by those concerned that he should be magnified, he would withdraw as if small and unworthy: where however he hoped it was necessary, he did not reject the greatness that proceeded from the knowledge and virtue of God. For with the same humility, yet he acquires outstanding learning, as one prudently judging, he desired the advancement of true greatness, but rejected the glorification of men. Therefore, after a sufficient hearing of the Arts, he was sent to the fount of Theology and natural philosophy, to Brother Albert the German, and avidly applied himself to study; where he drank so abundantly that it cannot be explained in few words, and therefore must be reserved for a special chapter. But let us continue with how humbly he thought of himself.

[5] When, on account of the fame of his sanctity and wisdom, he was sought by great men desiring to honor him, Without affectation of words he not only fled their honors and company, but seemed to dread them. If at any time he had to speak with them, in his words nothing was found artificial, nothing seeming to tend toward display, nothing craftily embellished; except as it occurred, as if naturally, but truly by divine gift; from which a marvelous grace resulted, as if unintentionally; and whatever he began to say playfully (for he was wonderfully pleasant) to the Brothers, religiously witty, it savored of holiness and devotion, which proceeds from humility, and brought about a wholesome joy. Those whom he saw puffed up by some breeze of pride, he restrained with jesting inventions, with such sincere and agreeable cheerfulness that they remained more bound to him as friends, afterward corrected: and gentle even in reproof, thus he turned effective reproof into a jest, so that the saying "Truth begets hatred" was proved false especially in his case: because whatever he said was known to proceed from complete sincerity. If at any time he feared he had gone too far, or perceived another to be disturbed by some quarrel, and most zealous for peace. he did not disdain to ask pardon from however small a person, striving humbly to seek reconciliation with his brother, indeed even with the least son, and would not otherwise have approached the sacred oblation of the Altar.

[6] He considered vengeance to be the crime of idolatry: because what belongs to God alone, He abhors the spirit of vengeance: a man seizes for himself in taking vengeance. When I once said to him that it is most difficult to repent of vengeance, he was wonderfully indignant, saying: On the contrary, one is accustomed to grieve unto death when it occurs to him to say or do something in vengeance: which, unless he had felt it verified in himself, he would not have uttered with such assertion. I saw certain men more famous for sanctity among the common people, with whom he aimed at no pretense, on account moreover of his great pleasantness, preferring before himself any pious men whatsoever which, because of the daily labors of the mind, he needed more than the inexperienced know: yet these he surpassed by the virtue of humility, to which grace is promised. For although they were of the most humble station in comparison with him, he deferred to them more often than they themselves did: he feared their disturbance more than they feared his: he extolled the simple words of their rustic sanctity more growing in humility: than they extolled his words honeyed with heavenly sweetness: from which deeper humility, manifestly a greater exaltation of him before God and men followed, according to the promise of the Gospel.

[7] Many times he refused prelacies in the Order: nor did the Brothers greatly pressure him, He flees prelacies, not wanting to be deprived of his lectureship: since it is not permitted in the Order for anyone to hold simultaneously a prelacy and a lectureship. Once, however, having been elected and confirmed as Prior, and having barely accepted at the earnest and kneeling entreaty of the Brothers, He holds the Priorate for barely one year, the Brothers absolutely refused to have another Lector, and they barely obtained for one year not to have another, and therefore the following year they rather allowed him to resign the Priorate. In the Priorate he conducted himself so humbly that he would hardly impose a penance or severe obedience on a Brother without showing by reason so clearly and placidly that it ought to be done, that rarely did any disturbance or murmuring follow.

[8] He refuses the Bishopric of Siena But what accrues to a greater summit of humility: in his own city he was elected Bishop by great unanimity. But when all the citizens urged and persuaded him in many ways — both clergy and laity, both knights and ladies, both small almost as much as great — he refused with the greatest constancy. At one time the Venerable Father, the Master of the Order of Preachers, and the Roman Doctorate. knowing the eminence and graciousness of his teaching, wished to appoint him as Doctor at the Roman Curia, where he would undoubtedly have spread his fame more widely, from which a high degree of dignity was to be hoped for: but detesting in himself and in others the pomps of Prelacies, he remained utterly at rest. Proverbs 11:2 For indeed, as Solomon testifies, where there is humility there is wisdom, even if not by ambition for a position, from this very thing he grew all the more, after the manner of a river with confluent streams, by the influx of divine aspirations. Outstanding in expounding the Scriptures,

[9] Because therefore God gave him to drink of the water of saving wisdom, this fountain grew into a very great river, on account of the excellence of his wisdom, especially in the exposition of divine Scripture, in the defense of the Catholic faith, in the contempt of earthly glory, and in the instruction of mortal life. For in the divine Scriptures he so expounded the mind of the author, as if he himself had been the editor: he so supplied what appeared rough, he so drew from them the sweetness of spiritual refreshment, that he manifestly appeared to have been inspired by the same Spirit as the author. Often in familiar words with the Brothers he would bring up words of sacred Scripture, discoursing and conferring about them with them. Sometimes indeed, expounding an entire Psalm as if conferring on it, he would marvelously set forth the connection of individual words. What more? He so elucidated the Scriptures that in the Psalms he seemed a Psalmist, in the Prophecies a Prophet, in the Gospels an Evangelist, in the Epistles an Apostle, and also in Philosophical matters a Philosopher. Profane philosophy to be turned to the use of faith, Moreover, he used and said that the teaching of the Philosophers should be used, so that the arguments which seem from them to have firmness against the things of faith, he might refute from the same sources; and might show them to be sophistical, and not proceeding from the natural principles of truly understood Philosophy: so that nail might be driven out by nail, iron sharpened by iron, nay rather, sophistical iron might be shattered. Nevertheless, he so expounded the things of faith that either faith would not exceed natural understanding, or the intellect, caught up to supernatural things, would believe.

[10] Concerning contempt of the world, his words particularly excelled: in persuading contempt of the world, for he showed the vileness, turpitude, and vanity, and also the stings, of worldly delights and glory, more clearly than light, with manifold reasons and examples. For he would learn nearly all the revolutions of his homeland, and also those which had happened in remote parts and in times long past, when it was necessary to converse with laypeople and condescend to their frailty; and he committed them to the memory in which he excelled, for this reason, things which he had learned in great number from books, and he would bring them most fittingly to the topic of contempt of the world in appropriate places. So he ordered the morals of men, so he reproved the vices of individuals, and in aptly forming morals: that he seemed to know the affairs, intentions, and ways of all; and whatever things happen naturally, whatever things sailors, farmers, and craftsmen of every sort do, he would apply most properly to the morals of men, and he would often moralize these things, as also the deeds of the Scriptures: writers have not captured his eloquence, which things were by no means set forth by him as they were collected by some, who were unable to capture the copiousness of his words and his eloquence, but were collected very defectively. For if, when one string is lacking in a lyre, the melody is corrupted; when one word in a demonstration is changed, the conclusion wavers; how much more, when many words are removed and changed, does the efficacy of speech fail and its beauty perish? For there is also, as Blessed Jerome testifies, a certain hidden energy in the act of the living voice.

[11] He wrote few things, on account of the unfitness of his hand and the lack of scribes (for he maintained strict poverty, he himself wrote few things, and those unpolished. as in his profession, so in act and habit), but more on account of the small esteem he had for his own excellence: and what he did write, for the same reasons, he wrote so concisely and roughly, as if out of contempt for his own words, that they by no means preserved the charm of his eloquence and the depth of his wisdom: thus therefore the fountain of purity grew into a very great river of wisdom, with respect to his contemporaries known to him and to us.

^a The first acts do not mention these: but they have the one-year-old infant carried in arms; certainly for a boy thus contracted, supports of this kind could not have been applied before the third or fourth year of age.

^b He alludes to the theme, concerning which see above.

^c Either this or something similar must be substituted for what is in our transcript, emisse (to have sent forth): since this has nothing admirable, let alone incredible, about it.

CHAPTER II.

On the efficacy of the word, devotion, and prayer of Blessed Ambrosius.

[12] But this river overflowed from a humble place to humble places into very many waters, With great fruit for his hearers, which enriched humble hearts with very great fruitfulness, but drew the lofty to drink of it or to refresh themselves thereat. And those may rightly be said to receive refreshment whose ears were soothed by the sweetness of his words; those arrive at the drinking, whose understanding was irrigated by his teaching; but those arrive at fruitfulness and fruit, whose morals were formed through it and whose affections were kindled with divine fervor: of the first there were very many, of the second many and great men, but the third are perfectly known to God alone. For such great grace overflowed in his words, he teaches for thirty years: that many flocked to his schools to be taught, from whom many were chosen as Doctors of the convents of the Brothers. Moreover, his schools in the Roman province were the most solemn after the departure of Brother ^b Thomas of Aquino, of admirable memory: over which he presided for nearly ^c thirty years in the Order: and, as has been mentioned, they would not undeservedly have advanced to a more solemn position, if he had given his assent. For the more I have been in greater study and the greater masters I have heard, the more his teaching

pleased my understanding, as far as what was useful and conformable to right understanding: but I also heard many of his students speaking similarly: for some who had departed from his schools to studies nominally greater wrote back that they regretted it.

[13] For his vernacular preaching, crowds of people, in whatever cities he sojourned, accustomed to preach with extraordinary attendance, flocked together with such eagerness that one would consider himself fortunate who could secure a place to hear him. Moreover, he increased the number of sermons, and it was due to him that preaching was far more frequent than in previous times or in other places: and not even so could his hearers be satisfied with the nourishment of his word. He proposed subtle questions pertaining to the welfare of souls so lucidly that they were accessible even to the unlearned, and thus the teaching of the learned appeared to be easy. He said, however, that his labor in this consisted in ^d pounding the chicken for the sick — that is, making divine wisdom perceptible to unlearned minds, which promises eternal life to those who elucidate it.

[14] Although God alone, who brings it about, knows the fruit of the good labors of a preacher; he becomes the founder of pious congregations; nevertheless we can perceive the fruit of such an outstanding preacher by evident signs. For in his city of Siena, where he dwelt for the most part, there occurred singular movements of the Spirit of God, and congregations of good men, even laymen, were established: of whom some are organized for divine praises, which are sung daily in the houses of religious, especially and first in the house of their own Friars Preachers, even by children: who are united for these praises with wonderful devotion: which institution was brought thence to certain other cities. Others come together to make alms, which they procure with wonderful fervor and distribute generously to the poor: others indeed for public flagellations to be inflicted upon their own bodies through the city, though with veiled face; among whom great men and once-famous sinners are included. All these and very many others select for themselves a particular Director, and on certain days they gather, take counsel, attend, are admonished and corrected. Therefore, apart from the obstinate usurers who are there, you may see nearly all intent on acts of penance, and possessing great devotion, at least as regards many: all of which things were either begun or increased in the time of the aforesaid Father.

[15] From a movement of devotion of this kind, which was maintained by certain of his disciples, also among women: who succeeded him magnificently in the grace of preaching, according to his arrangements, there also seems to have proceeded a manifold congregation of women: some of whom take the habit of various Orders, subjecting themselves to the obedience of the Brothers of those same Orders under religious and discreet constitutions: some even married women, kindled by the fervor of these, bind themselves under certain pious ordinances which are no prejudice to their husbands, and removing ambition entirely as far as it can be tolerated for them, they put on a more modest habit. Very many in many pious establishments of the aforesaid city have dedicated themselves to the service of poor and sick women. From all of which appears the glorious, magnificent, and sublime fruit of the teaching of the aforesaid Father.

[16] Moreover, his words were of such great efficacy that many, he transports hearers into ecstasy: while he was preaching, were rapt in ecstasy, and sometimes cried out more loudly from devotion. On account of which a certain man of renowned sanctity ^e out of shame (not wisely perhaps) avoided his preaching. Moreover, for the demonstration of the efficacy of his word, I do not think it should be passed over what he accomplished powerfully in a certain afflicted Brother. For the said Brother had had four blood brothers, of whom one ^f … two others were killed by hanging, a grave message he causes to be received without grief. and the fourth departed as a fugitive, nearly out of his mind, to unknown places: all of which being unknown to the said Brother, lest they be revealed imprudently by another, they needed to be disclosed in a more discreet manner. Therefore this Father took him aside, and so drew his mind to contempt of the world, so led him to conformity with the divine will in his judgments, so illuminated his heart with divine words, and so gently inflicted the wound of the sorrow to be revealed to him while revealing it; that he shed not a tear, but barely a small sigh; and he kept so unmoved a countenance that all marveled at the Brother's constancy, but more at the efficacy and power of the Father's word.

[17] Furthermore, the power of his word reached even to the highest summit of the Christian religion, in whose sight the voice of the most eloquent trembled. He appeases Clement IV toward the Sienese, For when his oft-mentioned city had offended the Roman Church by bringing in Conradin, formerly the grandson of the Emperor Frederick, against the Church itself, and by adhering to him as long as they had the strength, and had not undeservedly incurred grave sentences on this account; when Conradin's forces for resistance failed, they proposed to take refuge in the mercy of the holy Church, and for imploring its mercy, Brother Ambrosius was chosen. He therefore approached the pious Father, Pope Clement the Fourth, and putting forward the person of the prodigal son, he proposed: Father, I have sinned against heaven and before you: and he who had first thought to make excuses, suddenly changed his purpose and preconceived speech, so as to plead only for mercy. When the Supreme Pontiff had first been greatly wearied and had ordered him to be brief; as he began to speak, their minds were so suspended in admiration of him and the bystanders, so attracted by the sweetness of his words, so inclined to mercy toward those whose cause he was pleading; that those who had asked for a short speech listened most patiently to a long one, and he fully obtained what he had requested.

[18] and likewise Gregory X, Moreover, when the Sienese relapsed, he obtained the same from Pope Gregory afterwards, because He spoke in him of whom it was said, "Never has a man spoken thus," and he showed the Pontiff who heard him to represent the one who said: "I desire mercy, not sacrifice." John 7:46 And that the efficacy of his word might be especially evident, A widowed kinswoman, the Lady ^g Mante of Lisignano, in the district of Florence, a woman related to him by kinship, told me — religious in habit, morals, and devotion — that while she was in her youthful age, deprived of the comfort of a husband, this Father visited her as a kinswoman placed in sadness: to whom among other things he recited the example which Blessed Gregory reports in the Book of Dialogues, of a certain ^h woman named Galla, who within the time of adolescence was given in marriage, and in a brief space of time was widowed by his death; after whose death, when many urged her to a second marriage, he leads her to contempt of the world. she immediately gave herself to a monastery. Matthew 9:13, Book 4, chapter 13 With these words he incited the said kinswoman to a similar contempt of the world, and laid his hand upon her: from which she was so inflamed with devotion that immediately seeking seclusion, she poured forth tears abundantly, nor did she cease after this until she earned and received the habit of the vested women of the Friars Preachers: among whom she advanced with such maturity of character and prudence that they many times placed her in authority over themselves.

[19] To this is also added what Brother Vincent of Arezzo, trustworthy by age and rectitude of zeal, asserted; that namely, on a certain day while he was in intimate familiarity with the man of God Ambrosius, he adjured him by terrible sacraments to answer what he would ask: Often digressing from his subject with singular fruit, which he by no means wished to express without a promise of answering being made. When he wavered on this for a long time, and the other pressed him sharply, he promised an answer. Then the other said: I see that you often digress from your subject matter in preaching, and then you say wondrous things far more than usual: whence, I ask, does this come? To which he, troubled, sharply reproved him, he confesses that he is moved by a greater impulse, for having put such a question to one so bound: yet when the other more insistently demanded the promise, constrained by his conscience, which he obeyed with wonderful fear, he answered: Truly I never think those things; but I know not how they are given to me: but I beseech you by the same sacraments by which you bound me, that you not reveal this during my lifetime.

[20] and that he is frequently rapt in ecstasy: A certain devout and religious woman familiar with him reported that she had heard him say to her with wonder: Truly frequently, while I preach, I know not where I am, and it seems to me that I am suspended from the earth, and I marvel greatly that I remain standing. Nevertheless, sometimes in his sermons he exasperated many great men by reproving their vices: on account of which, since he was usually considered timid, all marveled at his boldness. And when for a brief hour scandal would follow, he would say: Truly I had not thought those things, he effectively reproves vices. and I know not how they came into my mouth. From which it appears that the Spirit of God dwelt in him and spoke, from which such great boldness accompanied his words, and such great efficacy followed, overflowing onto others: for the words of reproof and admonition, if they did not heed his warnings, were many times found to be prophetic.

[21] But this fountain or river is said to have been converted into light, interior indeed, He prays with singular attention, which appears in devotion of prayer. For his prayer, as regards the Canonical Hours, was of great and studious attention: and therefore he bore ill with those who stumbled or wandered during the Office with him: and lest his mind wander in any way, he would stay in one place, he would not move about, when on account of the occupation of study he had to leave the choir, because he found himself more useful in his cell than in the choir: and lest he be hindered by things seen, he often kept his eyes closed while praying. and celebrates Mass with the greatest devotion: For Mass, he prepared himself with such examination of conscience and trembling, he said the divine sacrifice with such affection of devotion, he received the most holy Sacrament with such reverence and care, that afterward he would remain broken to the marrow of his bones; as he would sometimes relate, as if sympathizing with his own nature and showing his weariness.

[22] In his private prayers he considered it little to recite the entire Psalter by heart, he passes the night in prayers; before he would leave the place, and to add his own great but magnificent Litanies, which he compiled: and thus he often kept vigil in the study of prayer until midnight. When he was free from preaching and teaching in the summer, he was accustomed after Mass to persist in prayer in the choir until Terce, and he did not wish to be disturbed by anyone. If anyone approached him, as one who had previously been in ecstasy, he would be wholly startled, and would push away the one who had awakened him, and would not suffer himself to hear one calling. Sometimes he would stand alone in corners, from which he is not drawn away without annoyance. and there would sing devout hymns with whatever voice he could. Sometimes, not attending to his devotion but thinking he was ^i relaxing, I approached him with a smile in the usual manner: at which he neither moved his face nor his gaze. When however I drew near, looking at me with his usual expression, he pushed me away: from which I recognized more the consolation of the devout, and the impatience of divine love when it is disturbed.

[23] Pertaining to the reverence for the sacrifice of the altar, which he had from the depths of his heart, is what was shown to a certain devout and distinguished woman while he was celebrating.

For since he preferred to use a white chasuble, albeit a cheap one; the aforesaid woman saw, While celebrating, he appears in miraculous vestments: as if placed in ecstasy, in the simple white color of his chasuble, shining and radiant stars, as I heard from the same woman, speaking of herself as if of another, as I gathered from her words: for she added: It seems to me that he had a crown of light on his head. To this same point pertains he predicts the growth of the church. what he spoke of the church, the place of this sacrifice, as if prophesying: For to the Prior who said to him: Why do we not enlarge the church? — namely on account of the people, who were increasing day by day at his sermons — he answered: Begin, begin: for I will help you well. Which the event proved after his death, which soon followed.

^a Something had to be supplied here so that the complete sense might be had: for which reason certain other things here and there have been added by us enclosed in brackets.

^b Having died in the year 1274, as stated in his Acts on March 7: and thus 13 years before Blessed Ambrosius.

^c And therefore from the 37th year of his age: for he had nearly completed his 87th year when he died.

^d Pestare. To pound, crush, compress in Italian: whence also calpestare, to trample. It seems moreover to flow from the same origin whence the Latins have pistrinum and pistillus.

^e Perhaps Blessed Andrew Galleranus, whose Life we gave on the preceding day, and at whose funeral the Blessed Ambrosius delivered the eulogy: or the one who also flourished at Siena at the same time, Blessed Peter Pectinarius, surviving Blessed Ambrosius by a few years, and perhaps still alive when the sermon on the Life was first composed; and therefore indicated here without any other title of sanctity, indeed even without a name.

^f It appears that something is missing here, omitted by the negligence of the original or more recent copyist.

^g A diminutive from Diamante: as it is read below; and thus the Italians and other nations along with them call Adamantem. So you will see other women called Gems and Pearls elsewhere.

^h She is venerated on December 5 from the Roman Martyrology.

^i St. Gregory, Epistles 13 and 19, uses actine for solari (to console); here it is used in the neutral sense for what we would say "to relax the mind."

CHAPTER III.

On the working of miracles and the death of Blessed Ambrosius.

[24] Through the display of virtue, divine glory is made manifest in the working of miracles in people, The arm of Bona of Pisa is healed while Blessed Ambrosius is preaching: by whose merits God works miracles: and therefore the miracles which God worked through this Father during his life must be appended; although some have already been set forth above, as the subject matter required. I heard from a trustworthy person that a certain woman, named ^a Bona, was at Pisa while Father Ambrosius was staying there, very devout and known to the Brothers and singularly eager for his sermons. She had an injury in her arm, so that she could not without great difficulty arrange her hair in the womanly fashion. On a certain night around dawn she heard in her sleep someone saying to her: Rise and go to the preaching of Brother Ambrosius, who will preach in the church of St. Augustine, and there you will be cured of the injury to your arm. Going thither quickly, while she was kindled by his words, commending herself to his holiness, she obtained full liberation, her arm being entirely uninjured.

[25] From the same narrator I heard of a miracle performed in the same city, in which, while a certain woman suffering from quartan fever was present at his preaching, likewise another woman of Pisa with quartan fever: who had suffered from such a fever for already a year and more, so that she had already entered the winter of the following year; when she was vehemently affected by his words, and was tortured within herself with anxiety about so long an illness, she began to direct her mind to God with these words: Ah! God, I pray that by the merits of so great and such a Father you would not permit me to be afflicted any longer. After these words she no longer felt the said illness.

[26] It is reported and was famously circulated that a certain matron in the city of Siena, devoted to his preaching, a boy suffocated while the mother was at the sermon, hastened so eagerly to his preaching that she carelessly left behind the son she had in his cradle, a cloth covering the boy's face. And since she tarried too long in returning, suspended by the sweetness of the Father's word, upon returning at last she found her son suffocated. When she saw this, tearing at herself with great weeping, she returned to the holy Father Ambrosius, and prostrating herself at his knees, she begged with great wailing, saying: Him whom I lost on your account, give me back my son. At these words he was amazed, he is restored to life: as one who presumed nothing of virtue in himself, and he drove her away with words and means as he could. But after the woman's faith and the Father's humility had long contended, the pious Father at last admonished her to return home, and encouraged her with words: and she, from the confidence conceived in God and the Father's merits, returned and found her son living and unharmed.

[27] It is furthermore reported that certain demoniacs were brought to him, A demoniac, after the sermon has ended, asks to be blessed, and that he expelled the demons from the possessed bodies by the virtue of prayer. A certain fowler, named Zacchaeus, while plying his trade of fowling at night, was infected by a demon hostile to birds, seized, and tormented for a long time. While the man of God Ambrosius had one day preached magnificently, this possessed man pursued him with a great cry, saying: Where is that Ambrosius, who is to free me from the demon? Who, being by nature's condition timid and presuming nothing of himself, fled into the sacristy and had the door locked: but the man persevered at the door, saying: Only bless me, Father. The Father, not able to bear the prolonged insistence, the Brothers also asking that he release the crier, he is freed. inquired whether the people had departed: when they answered that no layperson was present, he permitted the possessed man to be brought in, and he blessed him, and the blessing of the Saint drove the demon from him.

[28] A certain reverend and trustworthy Lady, named Fina, in the city of Siena, related to the Brothers, While preaching, he appears illuminated from heaven, that being at the preaching of the Venerable Father Ambrosius on the feast of the Chair, ^b seventeen years before his death, she saw a luminous ray hanging from heaven above his head and resting on his head at the beginning of the preaching. When the preaching was ended, while he was making a confession for the people, she saw the same ray gradually gathered up, the lower part being withdrawn into heaven, until it entirely disappeared. For just as rivers return to the place whence they come; so spiritual light goes forth from God and returns to the glory of God. Therefore this vision signified that this venerable Father was illuminated by God, and the perceived light, by which he shone before the people, he directed back to the glory and honor of God. Moreover, the aforesaid Lady related these things to many before his death, and after his death she offered a silk cloth with which his tomb might be covered and adorned.

[29] A certain woman of the city of Arezzo, of no small trustworthiness, while she was at Pisa, and rays of light pouring from his mouth, and Father Ambrosius was preaching there, reported that she had seen, on the testimony of her sister named Clara, that while the aforesaid Father was preaching, two crystals came forth from his mouth in the manner of rays of the sun; so that, if we join together the two aforesaid miracles, we can learn in the first how splendidly he was illuminated by God; in the second, how clearly he illuminated the people.

[30] Moreover, a certain reverend matron related that while he was preaching, she saw a certain Brother, with St. Peter Martyr suggesting what he should say, whose face she did not know, continually speaking in his ear, as if dictating to him what he should preach to the people: who was believed by the Brothers to have been St. Peter Martyr, to whom he had been intimate in the flesh, and whose life and holiness he had known; on account of which he also preached most fervently about him.

[31] When therefore during Lent he was preaching with assiduous and fervent spirit, one morning, before he preached, he reported to the Brothers that he had emitted much fluid from his mouth during the night, After a vomiting of blood not knowing what it was, but the Brothers observed it to have been blood, from the rupture of some vein, as is believed, on account of the vehemence of his fervor in preaching. Nevertheless, not heeding this, he preached more fervently against usurers: against whom he was so fervent that he would not admit any to church burial, he preaches more fervently against usurers, however much security one might give to his Pastor and had begun to make restitution during illness: saying it was not likely that he did so out of love, but out of fear, lest namely he be deprived of ecclesiastical burial. There was famous talk through the city about this preaching: and behold, on the same day while he was eating, a vein began to rupture again, a vein ruptured again and rising he emitted at the same time food and blood; and by such a flow of blood in a few days he was brought to the point of death.

[32] Therefore, sensing death approaching — death which he had previously dreaded on account of the usefulness of his life — he is brought to extremity: knowing the will of God, he was shaken by no fear: but in order to direct his spirit more freely to God, who was shortly to receive him, he would not easily receive any visitor; but would withdraw from them in whatever ways he conveniently could; often turning himself to the wall and taking refuge in his accustomed prayer. While the Brothers were saying the Litanies for the commendation of his soul, he himself would respond to the Priest, and while receiving the Sacraments Pray for me, and the other responses customary in such cases; adapting each to his own person, as was the intention of all. While he was being anointed with the Last Unction, with the Priest and all the Brothers weeping and unable to utter words through weeping, he himself brought the words back to the Priest's memory, he responds carefully to each one: and instructed him concerning each matter, and responded to each, and likewise resumed the Priest's words in his own person, saying: May God pardon me whatever I have done wrong, etc.

[33] When the rumor had sounded through the city that Brother Ambrosius was dying, the people flock to the dying man: there was a great concourse to the house of the Brothers of men and women, lamenting the loss of so great a Father: and certain devout matrons reported that, when weeping was pressing greatly over the removal of the spiritual Father, and they, standing in the square of the Brothers, were looking up to heaven with groans, they saw a white cloud, which was gradually disappearing or withdrawing from their sight. When it was totally withdrawn from sight, they understood by the increased clamor of those mourning and carrying the dead, and he seems to be carried to heaven in the form of a cloud, that the gentle Father Ambrosius was then taken from this light to the eternal. Nor was it unfittingly signified by a cloud, so that through the material of the cloud the frailty of the human condition, through the whiteness the Father's sincerity, through the cloud's abundance the fruitfulness of his teaching might be shown, which were taken from us by his departure.

[34] Thus the ear of solid nourishment is cut off, that the excellent grain might be placed in the heavenly granary: a new Patron of the City of Siena. thus the elegant rose of beauty is plucked, that it might be presented before the divine gaze: thus the branch is transplanted, that it might be closely grafted to Christ the vine, he who served the wine of heavenly teaching to all who drew near. Mourn therefore, Siena, widowed of so great a Pastor on earth, but rejoice all the more, for you have been given so great a Patron in heaven. He died in the year of the Incarnation of the Lord one thousand two hundred and eighty-^c six.

^a Lest we suspect her to be the one who is venerated at Pisa with an ecclesiastical Office on May 28, the year of death prevents this: for it is established from the Life which we have in manuscript that it was 1208.

^b And therefore around the year 1270.

^c But the seventh year according to the present custom of beginning the year from January.

CHAPTER IV.

Continuation to the following: revelations made to a certain Virgin concerning the praises of Blessed Ambrosius.

[35] Here I think the lament of Brother ^a Ildebrandinus de Paparonis should be inserted, Of Brother Ildebrandinus whose letter was promised above, a man of great sincerity and great learning in Canon Law and sacred Theology: whose testimony is the more effective in proportion as he had been more obstinate — indeed because he had been — in believing the miracles of this Father, until he was overcome by the miracles.

[36] Lament on the death of Blessed Ambrosius, It is not permitted to the prudent who have the hope of the resurrection to weep for the dead: yet if it is permitted to diffuse sadness in weeping by affection and sympathetic compassion, and for a little while, in memory of a just man, not with cries but with a silent moan, to give tears as a sign of sorrow and grief. For by tears and lamentations sadness is diffused, and even by Ennius he is said to be destitute of mind who forbids a mother to weep at the funeral of her child. By Solomon also it is granted ^b to mourn for six days, so that the sick mind may satisfy itself and the grief of the sated sorrowing mind may thenceforth subside. Therefore in secret my soul shall weep, and let it be allowed to mourn not the dead but itself: for if I were to do otherwise, the dead man could answer me: "Daughters of Jerusalem, weep not over me, but weep for yourselves." and devout prayer to him. I indeed, placed on the open sea and tossed by the tempest of the sea, ought to fear for myself whether I shall escape: but you, Brother, to whom I speak as to one living, you have escaped, like a bird wary of the bait of the snare. What then do you confer upon me, so affected and deprived of your consolation, you who by your presence, word, and exhortation would often lighten my misery and old age? Woe to me, brother, shall I come by your aid before the face of the Lord, before whom you stand? I certainly fear God's justice for my sins, and I trust in the help of a Brother who will not abandon me, since he is joined to the Lord, who will not change the spirit of his charity. Whence this greatest consolation is afforded to me by Paul the Apostle when he says: "Charity never fails." 1 Corinthians 4:8 Therefore I have my advocate before God, St. Ambrosius, who urges that I shall not suffer rejection, but may approach with confidence. Let us not cease, Brothers, to praise the Saints and the benefits of the Savior, so that from this, by divine generosity toward us, more and greater graces may be heaped upon us.

[37] The exceptional sanctity of Blessed Nera: To these I think the revelations made to a certain Virgin should be added, named Nera, who was of great repute in the city of Siena for purity and sanctity, which I heard from a certain woman who was singularly her confidante, likewise of great fame for sanctity, named Genovese. And to digress a little concerning the authority of the reporter, this Genovese related to me, as I also heard from others, that the Virgin was of such great devotion that she was often in ecstasy, and would afterward relate wondrous things she had seen: often she would also reveal to her companion her sins, even those she had thought, sometimes saying: You did not think rightly about what you had thought upon hearing. Sometimes in the manner of one teaching the way of confessing, she would say: Having found an opportunity, confess your sins thus: and saying these things she would set forth the sins of the said companion in the most orderly fashion.

[38] This woman of such great sanctity therefore related to her oft-said companion, she sees Ambrosius surrounded by Angels at Mass: that on the night of the Lord's Nativity, when Blessed Ambrosius was celebrating the solemnities of the Masses out of special devotion, she saw around him a multitude of Angels attending upon him and applauding, who marvelously adorned him and the entire place: also marvelous rays marvelously radiating upon him. She herself also, being in ecstasy, saw his soul meeting her soul and saying: Who are you, you have never spoken to me? And she said: I am a certain Christian woman. Yet despite all this, she did not attempt to seek him in the church or to speak to him further, out of modesty, until she received a command about this.

[39] On a certain other occasion, when this Father was about to preach, again, when he was about to ascend the pulpit to preach, and she was preparing herself to go to his preaching, she was suddenly made in ecstasy of body, and was fixed like a log on the threshold of her garden, and her mind was brought to the place of preaching. She saw above the pulpit, where he was about to preach, a multitude of birds in a marvelous variety of colors, making a circle above the aforesaid place. And while Father Ambrosius was ascending the pulpit to preach, the circle lowered its head: and then, opposite his face in the circle, there appeared a very great face, and the very large eyes seemed to inspect the whole world: and beneath this there appeared a hand so great that she judged the whole world to be subject to its power: and this hand was blessing the one about to preach. She also observed above the heads of many a certain flame of fire, and above the heads of certain others a dark smoke.

[40] She therefore asked the Angel who had brought her to this spectacle, she sees a blessing given to him by Christ. what these things were: who answered: The birds, whose circle you see, are holy Angels: the face and hand are those of the Lord Jesus Christ, who does not wish to show himself to you more than this, who has also come for this purpose, to bless the chosen one of his face. The flame which you saw above the heads of certain people signifies their pride: the smoke of certain others the darkness which they have in their mind and their vanity: and therefore go and speak to this chosen one of God, that he should boldly preach against their vices, so that they may be converted from them to God who contains and inspects all things. Therefore, being commanded through the mediation of the aforesaid familiar companion, Father Ambrosius came to her, and she revealed all these things to him in order, speaking of herself in the third person, as if of another: which did not escape the Father, as he related to that companion. She also said many wonderful things to him during the time she had him with her.

[41] After this it happened that the aforesaid woman, by the judgment of God, by which He is accustomed sometimes to afflict even His Saints in this life, The same woman seriously ill, was tormented by the grave disease of a fistula, to such an extent that for many years she did not leave the house, and could barely rise from bed: for its treatment, because it was in an embarrassing place, she admitted no one except the aforesaid companion. Meanwhile the holy Father Ambrosius came to death. It happened many times that the Brothers, believing him to be passing, struck the board she sees Christ present with the dying Ambrosius which is customarily struck for those departing: yet he did not then die. The aforesaid virgin reported that the reason why he then seemed to be dying was the coming of Our Lord Jesus Christ to him; wherefore his spirit, almost leaving the body, was overwhelmed, and then he was in no way in the pain of death, but in inestimable sweetness.

[42] For Our Lord came, she said, as was made known to her by a vision, and to give him the choice of life or death: saying to him: My servant, if you wish to remain in this life, by your preaching you will send many souls to heaven: but if you wish to come to me, I will lead five thousand souls from Purgatory by your merits, to be glorified together with you. Choose therefore from these what you wish. He placed everything in the Lord's will, but added: Nevertheless, I would gladly depart from here. The Lord Jesus Christ assented to his desire; and immediately departed into heaven, and sent all the choirs and orders of the heavenly ones to meet him, saying: Go and honor him who has so honored you, then to send the Saints to meet him, that is, most beautifully describing the life of the Saints in his preaching and extolling them. Therefore all the Orders of the Saints met him, and escorted his soul departing from the body into heaven, in a pontifical habit, which he had despised in life — a habit indeed gilded and woven with unspeakable variety… and he was placed in the choir of the Apostles.

[43] And lest the vision lack a witness ignorant of fiction, a little girl who lived in the same house, at the same hour, exclaimed, saying: Behold, I see St. Ambrosius being carried by Angels into heaven in a vestment and a golden cap: and he has a golden cloth above his head: by whom he is led into heaven in Pontifical vestments. and a golden staff is carried before him. For what the girl saw — a chasuble or cope, a pastoral staff and miter — the girl, not knowing these things at all to call by name, called the known garment a little cap and the staff a stick. The aforesaid virgin heard this exclamation, and the girl recounted it many times as best she could to the said companion.

[44] After the death of the holy Father, when miracles were increasing at his tomb, Blessed Ambrosius declares to her that he was not partisan, since this woman, whom I said was burdened with a grave illness, could not be healed by any remedy of doctors, she commended herself to St. Ambrosius with her whole affection. On a certain day, therefore, while she was in ecstasy as was her custom, a certain Brother in the habit of the Friars Preachers appeared, glorious in form and retinue: to whom she said: Are you not Brother Ambrosius? To whom he said: I am. And she: How do I see you so glorious and hear of so many miracles radiating from you? Were you not a partisan in the division of the city? She said this because he was reputed to be a Ghibelline, as the Tuscans say. He answered: Know for certain that I was never a partisan, but I had compassion on those expelled from their land, and I spoke sometimes against the vices of those governing the city. I myself often heard from him that he never wished for the dominion of the Ghibellines, who were then in exile: but for peace in his times and the possession of each man's own right.

[45] Among many other things he said to her familiarly: Know, he said, and to be raised to a sevenfold degree of glory. that I am exalted in heaven by a sevenfold degree, on account of a sevenfold perfection granted to me in mortal life: but of these she did not recall, when relating them to me, more than four; namely virginity, obedience, the grace of preaching; and the fervor of charity, in which essential perfection consists: by which, he said, he burned so intensely that often, while the Brothers were sleeping, he would weep for the afflicted and the wretched, and especially for those in Purgatory. To these can equally be added joyful poverty; and to virginity the solemn vow of virginity

and to preaching the merit of prelacy, whose acts in his Order he frequently exercised with respect to the definitions of the general and provincial Chapters, with respect to the Priorate and the counsel of Prelates, in which he was pre-eminent.

[46] Because indeed he despised a greater Prelacy, he obtained no less a reward in heaven, and commands her to come to his tomb to be healed. on account of which he is believed to have been shown in a Pontifical habit migrating to heaven to the woman to whom he was speaking: and he added: Go to my tomb, where the Lord has decreed to honor me, and there you will be healed of your infirmity. She went thither with difficulty, and commending herself to his benefits, she was fully healed: which the said reporter, who had treated her when ill, seeing healed before her own eyes and scarcely believing the healing from amazement, brought her to the Brothers, and both equally swore to this miracle.

^a Otherwise Aldobrandinus, one of the four compilers: but no mention is made of him in the entire preceding sermon, much less of a letter written by him. What we said about the prologue prefixed to this life is therefore confirmed.

^b Ecclesiasticus 12:13: The mourning for the dead is seven days: but of a fool and an ungodly man, all the days of their life.

CHAPTER V.

On the miracles that occurred after the death of Blessed Ambrosius, before his burial.

[47] Although the vision and the miracle just related occurred after the death of this Father, Certain bed linens stained with the blood of the Blessed One because the subject matter so required, they were related together with the miracles of his life: but now those things which happened after death must be set forth more in order, and first according to the order of time surrounding his death. Because indeed, as Solomon testifies, humility precedes glory, it happened both from the condition of corruptible human nature and from the aforesaid rupture of blood, that in death he emitted much blood, from which the bed linens were seen to be soiled: although from the miracle that followed they should be judged rather to have been adorned. Proverbs 15:33 A certain person from among these, the wardrobe keeper, as he related to me many times, threw them into the privy as unclean things: but afterward he noticed, as did many Brothers and laypeople, and thrown into the privy, who are still witnesses and perceived it, that all his things gave off a wonderful fragrance: and therefore he immediately gathered up what he had thrown away, and found them in no way soiled, but sprinkled with an incredible odor: which things, as also the remaining bed linens, even the straw, preserved the odor for a long time.

[48] But I, who was absent at the time of death, arriving at Siena after many months, from a certain woolen cloth stained with his blood perceived such an odor at intervals of miracles, thence they are recovered clean and sweet-smelling: either as one unworthy of the perception of miracles, or so that from the interruption the odor might more manifestly appear truly divine. Of this namely... divinely sent odor I consider a manifest sign that at the same time I found someone to have perceived such an odor and someone not to have perceived it; someone more and someone less; someone to have sometimes perceived it concerning the same thing and sometimes not. but differently to different people, even at the same time. For since a natural odor is perceived continuously and commonly by all bystanders, this odor, similar to no natural thing's odor, did not affect all uniformly. These things sprinkled with his blood were therefore divided and distributed to many who sought them out of devotion, for the cure of various ailments.

[49] Moreover, the perfect praise of his holiness is not lacking from the mouth of infants and divinely speaking children: for Brother Dionysius de Beccis of San Gimignano, An eighteen-month-old infant one of his disciples, a famous preacher and of no little trustworthiness, reported that he had heard from the Lady Cella, daughter of Lord Catelanus de Malavoltis, that on the very day when Father Ambrosius departed to God, Joanna the midwife, who had the care of the aforesaid lady while she was in labor, returning home, said: Brother Ambrosius is dead. Then an infant of eighteen months, son of the aforesaid Lady Cella, orders him to be called not "Brother" but "Saint" Ambrosius: rising from sleep, said: Do not say "Brother Ambrosius"; but "Saint Ambrosius." At which, as I heard from trustworthy persons, the amazed mother said: What do you say, son? And he repeated the said statement many times: Do not say "Brother Ambrosius"; but "Saint Ambrosius." And he added: For I saw him being carried to heaven — though the little one, as they said, had never seen St. Ambrosius; nor had he ever named him.

[50] From this does not differ what the Lord Malavolta, a Knight of the Blessed Virgin, whom his age and religious life make trustworthy, another child of three denies him dead, reported: namely that while he had in his bed a nephew of his wife, about three years old, named Carinus, someone reported, saying: Brother Ambrosius is dead. Then the aforesaid infant said: He is not dead: no. To whom the Knight said with reproof: What are you saying? And the infant added: I saw St. Ambrosius entering paradise. whom he saw carried to heaven. Through many more boys besides, testimonies were given of his sanctity, which are partly set forth above, and partly to be placed below. The voice is also said to have been, at the hour of his death, the common voice of all who were weeping: O Saint Ambrosius: O Saint Ambrosius: so that it manifestly appears that the name of his true sanctity was inspired by the Holy Spirit, who is accustomed to speak in innocent children and in the people.

[51] After the departure therefore of so great a Father, the Brothers fearing that with the crowds rushing in, his body or garments might be torn apart, A great concourse to kiss the body of the Saint. prepared it in a certain wooden coffin in such a way that only the hands remained exposed through certain little windows of the coffin, to be kissed by those who came. Therefore, with the body placed in the church with due obsequies, such a great concourse of people kissing his hands occurred, weeping at once from consolation and devotion, that it could not be buried until the following day, on which was the feast of St. Benedict. But even at the burial, miracles began to shine forth: which miracles must be appended.

[52] Mina, wife of Gualterutius, servant of Lord Fatius de Bonsignori, A woman debilitated in the whole body suffered vehement pains in her loins and in her whole body, so that she was completely incapacitated, and could neither walk by herself nor rise from bed: and the pains had lasted for seven weeks: and when she wished to go from Montecchio to the ^b manor of her kindred, in case a change of air might help, she was placed on a horse and could barely remain on it. When she had arrived at the said place and was staying there, and meanwhile this Father had departed from this light, a vow made to Blessed Ambrosius, her husband with great devotion went to the body of the holy Father, and holding his hand in his own hand, devoutly commended his wife by his merits. Moreover, the wife also, absent though she was, having heard of his death, likewise devoted herself to him. It happened that the vow of both was made on the same day and at the same hour, one not knowing of the other. After the vow was made, she was immediately cured: she is instantly healed: and the aforesaid Gualterius, after the vow, immediately believed himself to have been heard, and acquiring a horse from Lord Fatius, said to him: I wish to go for my wife, for I believe she has been freed by the merits of St. Ambrosius. And she returned on foot — she who before could barely move.

[53] Moreover, before he was committed to burial, this also was performed: For a certain woman, named the Lady Tura, wife of Jannettus, of the city of Siena, another crushed under a collapsed upper floor when she had gone before dawn to the parish of the parish church of St. ^c Innocentia for a certain wedding, and was in the house with many other women and men, the upper floor on which they were suddenly collapsed on one side, and of those women, two fell, and one armed man upon them: and the place was more than about seven ells high. And one of the women who had fallen was Tura herself; who was found under the timbers and the other women and the aforesaid man, and was as if buried to the waist, with her head swollen. and most gravely injured, Moreover, in her ^d ankle and in her chest she had such severe pain that she could neither walk nor breathe freely: she also believed she had a broken rib: above all this she had a flow of blood from the nostrils, wherefore she was thought nearly dead. Then her husband, placing her on a horse, brought her to Siena: she is likewise restored: and carried to the body of the holy Father at the house of the Brothers, by the merits of St. Ambrosius, taking his hand, she devoted herself: and after the vow was made she was immediately restored to her former health.

[54] The Lady Beldi, wife of Bindus Galganus, of the parish of St. Andrew, a woman with a contracted right arm is healed, had been contracted in her right arm for two and a half months, and had no strength in it: who coming to the tomb of the holy Father Ambrosius on the day of his burial, and touching the coffin in which his body was placed, was immediately restored to her former health: of which there exists a public ^e Instrument through trustworthy witnesses, examined before the Vicars of the Lord Bishop of Siena, appointed for this purpose.

[55] Vannes Bartholomei, of the parish of St. Andrew, had suffered for one year a grave infirmity of the liver, nor could he be freed by doctors: suffering from the liver, who coming to the body of St. Ambrosius before it was buried, and devoutly kissing his hand, and making a vow to him, was freed by his merits.

[56] From this does not differ what was performed in the Lady Nella, wife of Peter ^f Niccolellus, of the city of Siena. For she had suffered for four years a red and burning humor in her face, from which she seemed almost leprous: a woman appearing leprous: and though she had applied many medicines, she could in no way be freed. Coming however to the body of the blessed Father before it was committed to burial, and devoutly kissing his hand and placing it to her face, she was immediately freed by his merits. The aforesaid Lady, together with suitable witnesses, confirmed this by her oath, and a public Instrument was drawn up therefrom.

[57] Bartolus ^g Bonavogliae, ^h a linen draper, of the parish of the Templars' mansion, and Sophia his wife, asserted under oath that their son ^i Centius, when he was five years old, being in the church of St. Paul, a boy with a hernia from a fall, fell from a certain bench of the same church to the ground, so hard that immediately from that fall he was ruptured, and his intestines descended through the rupture. After this, the aforesaid father and mother had him treated for three years, and had various medicines applied according to the advice of various doctors. He suffered the said infirmity for six years and more. On a certain day, when the said mother was coming with the same boy from ^k Purgniano, from a certain ^l estate of hers, she heard

the bells ringing: saying the saint would work miracles, and she asking the cause of the ringing, heard that St. Ambrosius had departed from this world to God. Then the son said in the manner of children, but with full faith: So help me God; he is a Saint, and he will work miracles. Immediately when the said boy was in the city, he came to the tomb of the holy Father Ambrosius: and when he could not touch him because of the multitude, he took some earth from his tomb, and applying the earth of the tomb to himself: and placed it upon the rupture. This done, he was immediately freed, so that he felt no hindrance afterward, being fully restored to his former health.

[58] Moreover, it happened that to a certain Lady, named Florita, wife of a certain Foresis, of the parish of St. Desiderius, a hand badly pierced through a certain spindle ^m pierced completely through her hand: from which wound the disease of a fistula followed, and it increased to such an extent that the fingers of the same hand were contracted. And while she was staying in the hospital of the Lady Agnes at Siena, she became so horrible to all those there that she ate separately from the others. On the night of St. Benedict, on whose preceding day this Father had died, when the ladies of the hospital rose to go to the house of the Friars Preachers, to pay reverence to the body of St. Ambrosius; she, hearing them, commended herself to the same Saint with much devotion. After the commendation was made, when the aforesaid ladies returned, they found her freed: and as a sign of her liberation, immediately after the arrival of the aforesaid women, she began to spin. Moreover, the Lady Agnes, a woman of great reputation, related all the aforesaid things.

^a A village between Arezzo and Lake Perugia, distant from Siena about 30 miles to the East.

^b manerium Regarding this word, very common among English writers, and found also in the Letters of Innocent III, signifying a dwelling with an attached portion of land, Vossius should be consulted, On Faults of Speech, page 488. To the French even today manoir means the possessions and houses of nobles: namely because they stay or dwell (maneant) in them: and in this sense in Lower Germany there are infinite places ending in mael and wijl (which two signify a stay or a period of time).

^c Julius in book 2, chapter 13, citing the Compilers at number 107, names the village of Saltennano: the name is missing in the transcript of Taëgius, and neither there nor here is it found expressed by Recuperus in the tables.

^d cauilla pedis The Academicians della Crusca in their vocabulary translate it as the tibia, that is, the bone which extends from the neck of the foot to the knee: but from the authors they cite, it rather means the ankle bones, and this will be clearly evident from number 86: the primary meaning of this word, common to both Italians and French, supports this, by which cauiglia, cheuille signifies a peg, namely a wooden one, whose as it were heads (whence the name is derived), the little bones protruding on either side at the junction of the foot and tibia, present.

^e This is indeed found above as Instrument XVII: but except for the names of both spouses it has nothing similar to this miracle: indeed the day on which it was done is expressed differently, namely the eleventh day from the beginning of May. Wherefore, if this benefit too fell to the same Beldia and not rather to another on the day of burial, it was related among those things which the Brothers appointed for this purpose recorded in writing outside of legal form with the Bishop's permission: but our author could have read the names and believed them to be the same, or erred for some other reason; for he did not transcribe the miracles from the instruments, as will be evident below: sometimes he does not even cite what he could have cited as written.

^f Julius, transcribing the Instrument that is our IV, that is XVII, reads Mocholellum; less correctly it seems.

^g Julius also cites the Compilers in the margin, both here and in several following numbers: since in our transcript the miracles end, it is clear that Taëgius did not transcribe everything.

^h Julius wrote villettarium: which we have not yet learned can be understood in any other way than as an inhabitant of a small village.

^i A diminutive for Vincentius or Crescentius.

^k A castle situated on a hill between the rivers Albegna and Flora, 40 miles south of Siena.

^l Podere, an estate That is, an estate; a word very well known to the Tuscans: perhaps because it has passed into the ownership or dominion of the possessor, it is called his power or authority?

^m Julius rightly added, for the sake of explanation, "iron": for the Italians also call fuso an oblong piece of iron, which is passed through the reeds upon which warp thread is wound into balls for weaving use.

CHAPTER VI.

On the miracles performed on the day and the day after the burial of Blessed Ambrosius.

[59] After these miracles were performed before burial, not yet however fully publicized, The body having been buried within the church the Brothers nevertheless wished to bury his body outside the church in the Brothers' cemetery: but at the great insistence of the laity, he was buried in the church before the steps of the high altar, with solemn obsequies of nearly all the religious and clergy of the city. After this, miracles began to increase, even on the same day after burial. ^a For the Lady Beldi, formerly the wife of Gregory, of the parish of St. Peter de Ovile, there are healed: a woman with asthma, had the greatest anxiety and constriction in her heart, to such an extent that she could not bear to see a person. Moreover, she had lost her strength in her arms and body, and could not walk without stopping after a short distance, and could barely hold her garments because of the aforesaid constriction. She had suffered this illness for one year: and commending herself to the merits of St. Ambrosius, she came to his tomb on the same day he was committed to burial, and taking some earth from his tomb, she ate it: which was immediately converted into the medicine of full liberation for her.

[60] The Lady Palmeria, wife of Bindus Bonifacii, of the parish of St. Quiricus, had a daughter, a girl of three months, a prolonged swelling of the side, whom on the eighth day after her birth a certain swelling seized, which had occupied the entire left side: afterwards, having left the left side, it occupied the right, and so it remained for seven weeks: moreover, she was given up by the doctors. Her mother, considering this, devoted the said girl to St. Ambrosius, and at that very moment the swelling immediately began to recede, and afterwards she was completely freed, on the day he was committed to burial ^b.

[61] a broken arm, Verde, moreover, daughter of Bonfilius, of the city of Siena, had a broken left arm for two months; who coming on the day of St. Benedict to the tomb of the holy Father Ambrosius — namely the day on which his body was committed to burial — and taking some earth from his tomb and placing it on her arm, and making a vow to him, she was immediately cured: of which there exists a public ^c Instrument through sworn witnesses. On the same day also, the Lady Nera, wife of Tuccius ^d the mender, who is called of Masistra, who had been possessed by a demon for four years, possessed for four years. coming to the tomb of the holy Father and making a vow, was freed by his merits, as public report attests.

[62] Pisanella, daughter of Manens Mariothus, suffered a certain abscess for three months, a horrible abscess at the neck, which the doctors called a fistula: which swelled to such an extent that it appeared like the size of a plate. From this abscess she was rendered good for nothing, and could not walk or rise unless helped by another person; moreover, she had been given up by the doctors. When she had been led by her mother out of devotion to the tomb of the holy Father Ambrosius on the day of his burial, and was standing there, and did not receive the benefit of health; by divine instinct — since she was mute and deaf from birth — she took some earth from the tomb out of devotion, and carried it to her own home. Afterwards she motioned with her hand to her mother to mark her with the sign of the Cross, and to place the earth from the tomb, which she had brought, tied in a cloth, on her neck: and when the mother placed it on her daughter's neck, at the ninth hour she immediately rose up — with it placed there she was freed — a small swelling remaining at that place: but during the night, retaining the same earth at her neck until morning, all the swelling entirely receded, and full healing followed.

[63] The Lady Beldi, wife of Bernard of Siena, was suffering a flow of blood for seven weeks, a prolonged flow of blood, so violently that she could not walk without great difficulty: therefore, since she suffered horrible anxiety and pain from this, she commended herself to Blessed Ambrosius on the day of his burial, and immediately obtained the benefit of health. When however the Friars Preachers urged her to swear whether the aforesaid things were true, she said she did not wish to swear, because she had never taken an oath. When the Brothers therefore disdained her words on this account, she standing before the tomb of the holy Father was rendered so immobile that she could in no way depart from the tomb, until she would promise that she would swear as she had been requested: and after making a commendation, she was immediately free to depart, and she swore that all the aforesaid things were true, of which a public Instrument exists ^e.

[64] The Lady Raineria, wife of Bartholomew, of the parish of St. Martin, on account of an abscess which she had in her head for nearly two full years, was spitting blood: and hearing of the departure of the holy Father Ambrosius, a vomiting of blood, and that the Lord was working many miracles through him, she devoutly devoted herself to him: which done, she remained free from the said illness for three months. Finally on one day, because in her own judgment she had been ungrateful for such a benefit, in that she had not recounted the miracle done to her, she began again to spit blood: but after she recounted it, she obtained the benefit of perfect health.

[65] The Lady Imilia, wife of Ghibertus de Valle-piatta, of Siena, had a son, named Ghinus, a boy of six years, blind from birth: who had been blind from birth and never seeing: who bringing the boy to the tomb of the holy Father Ambrosius, she devoted him to the same: which done, he immediately received the sight of his eyes in the presence of many bystanders; all marveling and taking every proof of the miracle divinely performed through the man of God. The aforesaid mother testified to this, and it was reported to me by him who was present and took proof of the sight; and of this there exists a public Instrument ^f.

[66] On the following day after the burial of the holy Father, again the clamor of the people began to be raised in his praises, a girl closed off in the lower part of the body the bells to be rung, the whole city to exult in the graces of the Saint: when I found the following miracles to have been performed. The Lady Guidiccia, wife of Riccus Bartholomei de Rono, by her own assertion testified that her daughter, named Becuccia, a girl of thirty months, who from the beginning of her birth had begun to walk, as those of her age are accustomed: after the passage of time she was seized by a certain illness, through which she was totally paralyzed from the waist down, so

that she could neither walk, nor even stand by herself, nor place her feet on the ground: and she remained thus for five and a half months. Therefore the aforesaid mother, hearing that God was working many miracles through his Saint Ambrosius, she receives the ability to walk. carried her to his tomb on the day his body was committed to burial, and commended her to him. On the following day she did the same, and she took earth from his tomb, and washed the said girl with water mixed with the aforesaid earth: after the washing, the girl immediately, holding on to a bench, began to walk and move her feet: and within three weeks she walked freely and without any help.

[67] The Lady Beccha, wife of Nardus Cambii, of the parish of St. Martin, There are cured: one impotent in the arm, on account of fevers which she had had, had an arm so incapacitated that she could not bring it to her mouth, nor even turn herself unless helped by someone: and she had suffered this for two months. Coming with great labor to the tomb of the holy Father Ambrosius, and taking earth from his tomb and placing it upon her arm, and likewise applying some of his cloth, she was fully freed. This happened on the day following his burial. Palmerius also, son of Bonizellus, of the parish of St. Quiricus, with firm attestation asserted that he had suffered the disease of epilepsy for ten years and could not be freed by any remedy of doctors, an epileptic, though he had applied many medicines. On the aforesaid day, he commended himself to the merits of St. Ambrosius with much devotion, and from then on he found himself fully freed.

[68] A certain woman, named Maffea, of the county of Siena, a woman with a contracted leg, had been contracted in the leg from the knee down for eighteen months or so, by reason of a certain fistula or similar illness which she suffered in the knee: and her leg was so crooked that it seemed like a hook: on account of the said illness she could in no way help herself, but had to be carried by another. The said Maffea was then in the hospital of the Lady Agnes: on the day of the burial of St. Ambrosius she had herself carried to the church of the Friars Preachers, and she stayed there at his tomb through the whole night: on the following morning she had herself carried to the aforesaid hospital and placed upon a bed, and fell asleep. It happened, however, that when she awoke from sleep, she found herself fully freed: and she immediately began to walk perfectly, persevering in that liberation until today. All of this the aforesaid Lady Agnes related.

[69] a boy about to be suffocated by a fishbone. Bertha, wife of Bonagratia, of the parish of St. Peter de Castrovecchio, with firm assertion reported that to her son, named ^g Ristorinus, on Passion Sunday immediately following the burial of St. Ambrosius, while he was eating fish, a certain bone was lodged in his throat, which he could not expel or even swallow: on account of which he was suffering a flow of blood through the nostrils: and his eyes swelled and became bloodshot, and he was near to death. When a vow had been made to Blessed Ambrosius, he was immediately freed, and expelled the bone ^h.

^a Julius, page 128, reads Mana Beldi: and again regarding the miracle at number 185 below, where he speaks of the hospice of Lady Agnes, he calls her Mana Agnesa: indicating that the common people thus use a contraction for Madonna, Madame.

^b An Instrument was drawn up about this miracle, above in order VI.

^c The fifth among those set forth above.

^d Remendator. The aforecited Academicians at the word Rammendare, to mend or correct: Hence perhaps, they say, is derived rimendare, which is to mend torn cloths in such a way that the tear does not appear, and rimendatore, one who professes that art. Julius, page 129, renders the name Tuccius, which is drawn from Bertuccius or another similar diminutive, as Sozzo in Italian: perhaps a scribal error for Tozzo.

^e The third among those set forth above.

^f The seventh, namely: but if the author had read this carefully, he would undoubtedly have observed that the illumination happened not on this day but on the following, when the mother brought the boy there a second time.

^g An Italian diminutive name from ristoro, solace, relief, from the Latin restauro.

^h An Instrument about this miracle exists as number VIII.

CHAPTER VII.

The translation of the body and the miracles that followed, especially in the month of May.

[70] When therefore the Brothers saw the miracles multiplying thus, As miracles multiplied, they decreed to transfer his body to an outer part of the church, a place more common to men and women: which they also did. For after a few days had elapsed, the Prior of the same house, Brother James of Asciata, having obtained from the Rector of the city an armed force of soldiers, and having barely expelled the multitude of the sick rushing in and the people standing by, he retained a few of the Brothers with him in the church. But since the familiarity which had been great with the holy Father the body is exhumed, breeds contempt among the Brothers; with all the Brothers standing far off and fearing to approach his body for exhumation, one more diligent and readier than the rest, Brother ^a Finus the Lay Brother, a trustworthy man without any fold of malice, alone began to dig at the tomb. When he reached his body (as he reported in firm assertion, fragrant with a wonderful odor, and it was confirmed by many who came later), such a great odor emanated, so sweet and new, that astonished and almost intoxicated by the odor, he ran to the Brothers, saying: Come, come; for a very great and wonderful odor is emanating. At his voice the Brothers running and perceiving it to be so, those who before had seemed to dread approaching, and is transferred to a more open place, began to tear his garments, to touch his body with ardent devotion, in order to retain whatever relics of his they could. And thus, with the Prior barely snatching it from the hands of the Brothers, with due devotion they transferred it to the aforesaid more open place ^b.

[71] After these things were accomplished, miracles began to multiply so greatly through his merits, popular devotion increases with the institution of a feast. that not only in the city of Siena, but also in remote parts, peoples receiving benefits were moved to devotion and veneration of him, and each year more and more men and women come to his solemnity, which they instituted by his devotion on the day on which he was buried, that is, ^c the Friday before Passion Sunday, according to the course of Lent. Very many moreover began to bring gifts and offerings to the holy Father; some very large and wonderful candles, others beautifully crafted candleholders, others images bearing the insignia of miracles performed, others letters and studious compositions of his praises; others exulting with joyful festivities, as if to God, making a living sacrifice of their own body for the graces shown in His Saint, Whence are these miracles taken? and all striving according to their measure toward his reverence and the expression of his praise. The miracles which I heard from trustworthy persons from various parts, and which I found written, some through public Instruments, others through the simple but faithful writing of the Brothers, I will subjoin, God granting. Because the miracles of the aforesaid Father were incessantly increasing, I intend to narrate some of them in a continuous order of time.

[72] For in the following month of April, the miracle written below was performed, which is all the more credible in proportion as it is ^a testified to legitimately and tends to the dishonor of one connected to the witness. a woman possessed by a demon: For Donatuccius of Volpaia, of the county of Florence, asserted and confirmed by his oath in the presence of a Notary, who drew up a public ^d Instrument about this, and of trustworthy witnesses, that his wife Diana had been maliciously and shamefully vexed by malignant spirits for a space of five months. The said Donatuccius, as he swore, had received a command in dreams to bring his said wife to the place of burial of St. Ambrosius of Siena, because thus she would be freed from the demons by the merits of the Saint. Which he also did, and he poured forth humble prayers to God, and commended his wife by the merits of St. Ambrosius: which done, immediately the malignant spirits departed from her, and she found herself released from their bonds.

[73] On the same day but in a different place, that is, in the parish of St. Andrew de Scalis, a girl related to the Saint, a wondrous benefit was bestowed upon a certain girl, a kinswoman of the Blessed Father Ambrosius, by his merits, and an evident miracle was performed. For a certain girl, named Vannuccia, daughter of Gucciulus, a noble man of Siena, had suffered fevers for six days, and could not retain what she ate: from which she had come to such great weakness that the danger of approaching death was feared. But trusting in the merits of the aforesaid Father, she betook herself to God and His Saint with great confidence. dangerously feverish, And that she might more worthily receive divine help, her mother, the Lady Mita, had her confess to her own Priest. Then the said girl devoted herself to St. Ambrosius, and began to invoke him with whatever voice she could: at whose cries her Father himself appeared to her in white garments and a garland of flowers; as she herself also testified at that time. And with words, as best she could, and with her movements she indicated: for being amazed at the sight of him, she asked whether he was St. Ambrosius: and he answered that he was. after the Blessed One was seen following the vow, Meanwhile the said mother, at the wish of her daughter, had the Priest bring the Body of Christ: and then, as she testified, St. Ambrosius removed the garland from his head and knelt to the Body of Christ, and said to the said Vannuccia: Now you are freed. And then she called her mother and said: I am freed, for St. Ambrosius has healed me. And thus, having received the holy mysteries without any sweat or other suffering, she is restored to health: at the said utterance she found herself fully freed. And when the mother wished to send for her aunt, fearing the event of approaching death, the girl prevented her, saying: It is not necessary, because I am fully healed. The aforesaid father and mother testified to these things in the presence of a Notary, who drew up a public Instrument about this ^e.

[74] On the very next day, the first of the Kalends of May, divine power did not cease to work in the praises and heralding of its name and its Saint: there are cured: one suffering a painful swelling. for a certain Lady Bonaventura, together with her husband Nicolaus, of the parish of St. Aegidius, in the presence of a Notary, who drew up a public ^f Instrument about this, asserted under oath that a certain swelling had suddenly seized the aforesaid Lady in the groin, with such severe pain that she could not move: which swelling and pain were followed by fevers, and these detained her for a day and a night: and when she had brought in enchanters with their deceptive remedies, the pain was rather increased. And therefore, devoting herself to St. Ambrosius, she had recourse with

devotion to his protection, which done, she immediately found herself fully healed.

[75] Because indeed, as Solomon testifies, the path of the just, like a shining light, advances and grows unto the perfect day, which namely is in the glory of the Blessed: and many others in the month of May: with the just man existing in the perfect day of glory, it is no less fitting for him to shine among us and grow in splendor. Proverbs 4:18 Since therefore the holy Father Ambrosius daily shone more and more with miracles, especially in the same month of May, I found him to have shone with manifold miracles, of which public Instruments exist. For on the sixth day of May, Corsus, of the parish of St. Peregrinus, was seized with the grave illness of hemicrania, from which he incurred fevers and lost his speech, so that he could not speak from the third hour of the aforesaid day until the following midnight. among which one laboring with hemicrania, And when he had applied many medicines for the aforesaid illness, and could not be freed by any bodily remedies, he had come to such weakness that he was thought almost dead; and while he wished to confess his sins, he could not express a single word to the Priest. He indicated however by hand and gestures that he wanted no doctor except St. Ambrosius, whom he named in a halting manner. When a vow was therefore made to him, he immediately expelled a worm, and immediately after this he began to speak, and found himself to have obtained the benefit of health from the fever and every other illness. Many trustworthy persons testified to this, and many of them confirmed their testimony by oath.

[76] On the following day, that is, the seventh day of May, the miracle written below occurred: and one suffering from quartan fever: for the Lady Gesca, wife of Feus, of the parish of St. Martin, constituted in the presence of the Vicars of the Lord Bishop of Siena specially appointed for this purpose, swore and asserted that she had suffered quartan fever for ten months, and finally three quartan fevers seized her. And while she was actually afflicted with the aforesaid fever, she devoted herself to God and Blessed Ambrosius, that if she were freed by his merits, she would perform some act of reverence from the motive of devotion at his tomb. Taking therefore a piece of cloth from the garments of the Saint himself, and applying it to her face with much devotion, immediately, the vow having been made, she obtained full health from the aforesaid illness ^h.

[77] Moreover, on the eleventh day of May, the Lady Beldie and her husband Bindus, citizens of Siena, of the parish of St. Andrew, swore before a Notary, a woman gravely afflicted from a fall: who drew up a public Instrument about this, that such a miracle was performed: namely the aforesaid Lady Beldie, while she was playing with a certain other Lady at a certain manor outside the city of Siena, being carelessly pushed, fell down a certain cliff: from which fall she was so severely injured in the knee and arm that she could not move herself. And the arm became black, and the knee swollen and livid: and when she had brought in doctors and medicines, she could not be freed by any of their remedies. She therefore devoutly devoted herself to St. Ambrosius, with the promise of some offering at his tomb and of reverence to be shown. When this vow was made, she was immediately fully cured of the swelling of the knee and arm and of all pain.

[78] Moreover, on the fifteenth day of the same month, God demonstrated the merits of the aforesaid Father by the miracle written below. an abscess in the throat, For a certain man named Vassallus, of the parish of St. John, suddenly began to be burdened by a flow of rheum in the throat, from the descent of which an abscess was generated, red and prominent, so that from the swelling he could barely swallow food and could in no way sleep for three continuous days and nights: and the doctor was already preparing himself for the incision of the abscess. When his wife saw this and feared the danger of incision, she devoutly commended her husband by the merits of the holy man, not to be cured except by incision. and promised that she would perform some act of reverence at his tomb. Immediately therefore, with the vow made by the wife, the husband, who had been unable to sleep, began to sleep, and rising in the morning found himself fully freed. All of which the aforesaid husband and wife and the doctor who had his care, and another neighbor, asserted by their oath in the presence of a Notary, who drew up a public Instrument about this ^i.

[79] Moreover, in the same month, on the day of Pentecost, he bestowed an admirable benefit: for a certain woman named Nese, A stillborn child, of the parish of St. Anthony, constituted in the danger of childbirth, was in such anguish of giving birth that she could in no way expel the child, and it was reasonably feared that the infant about to be born would die before receiving holy baptism: therefore a certain Lady devoted to the Order of Preachers persuaded her to devote herself and the child to St. Ambrosius: she along with other bystanders invoked the aid of St. Ambrosius with a loud voice. But so that the miracle might be more evident, nevertheless the aforesaid woman gave birth to a dead son: seeing which, her mother and the bystanders did not grow tepid from their devotion on this account, but more and more invoked the protection of St. Ambrosius, that by his merits he who lay dead for a great hour might be restored to them. They made many tests to see if he was truly dead, a vow made on his behalf, and found in him absolutely no movement or sensation; but already the lividity that usually appears in the dead was appearing on his face. With the persistence of devotion, a vow having been made — that if the mother received him alive, she would perform some act of reverence at the tomb of the aforesaid Father — immediately he who had been dead came back to life, he revives. and he who had been lost was restored to his mother healthy and unharmed: which the mother and many bystanders testified, and asserted by their oath, as a public Instrument about this exists ^k.

^a Julius reads Sinum, which would be a truncated form of Ambrosinus, just as Finus is of Ruffinus.

^b To these things Julius adds that on this occasion it seemed to the Prior that permission should be sought from the Bishop for the recording and publication of miracles: When did the Bishop of Siena permit the miracles to be published? and he subjoins the Episcopal diploma dated the ninth day of the incoming month of May, that is, ten days after the aforesaid translation: but if he had more carefully considered the Instruments he was about to publish, he would have seen seven of them written partly in April and partly at the beginning of May, and in some of these an express mention of this diploma: wherefore we hardly doubt that the said permission was sought and obtained at the end of March, and for "the ninth day of the month of May" should be read "the twenty-ninth day of the month of March."

^c Hence it remains undoubted what we said about the year of death.

^d Of April 19, and it is in the order of Instruments XI.

^e Namely XIV.

^f It was lost, or still lies somewhere neglected.

^g The Instrument about this, in order XV, calls it malum di retico, the force of which expression, unknown to all vocabularies, we do not grasp: certain lexica make the Italian word Migranea correspond to the French word Migraine.

^h Instrument XVI exists above about this matter.

^i Which is XVIII.

^k Namely Instrument XIX.

CHAPTER VIII.

Miracles performed in the months of June and July, and also in the town of Bolsena.

[80] After these things, around the Kalends of June, a joyous and venerable miracle was performed by the merits of the oft-mentioned Father. A woman near death, For Nutus, son of Joannes, and the Lady Beccha his sister, citizens of Siena, in the presence of the religious men Brother Juncta and Brother Gregory, who by the authority of the Lord Bishop of Siena were constituted to examine his miracles, swore with the principal witnesses, as a public Instrument ^a about this exists, that when the aforesaid Lady Beccha was suffering continuous fevers for seven days, they devoted her to Blessed Ambrosius on the last day of May, healed by the Saint appearing to her, that if she were freed by his merits by the immediately following Sunday, each of them would bring a candle to his tomb. This done, on the following night there appeared to the aforesaid Lady, as she asserted by her oath, St. Ambrosius all splendid, comforting and cheering her through the whole night, she, as it seemed to her, not sleeping: and on that very Sunday, namely at the term of the vow, she was extricated from the aforesaid illness, and found herself fully freed.

[81] Moreover, to continue the order of time, I found another miracle worthy of being related, an infant likewise beyond hope of life, performed on the tenth of June by the merits of the same Father, published with many attesting and confirming by their oath ^b. For a certain man named ^c Stephanus de Selvonensibus, a citizen of Siena, of the parish of St. Andrew, had a son named ^d Landuccius, about two years old: who fell into a sudden illness, so that he seemed almost dead, and was reasonably believed about to die soon: and he persisted in such an extreme state for almost two days. The father and mother, therefore, despairing of human help, and devoted to the Saint by his parents. had recourse to God and the merits of Blessed Ambrosius, devoting and commending their son to him with their whole heart. They also placed upon him a piece of his garment; moreover, mixing the earth of his tomb with wine, they gave it as a drink to the child so afflicted. And in a wonderful way, with such a vow made and such a drink taken, the aforesaid parents received their son completely freed.

[82] I also found another miracle on the eleventh day of the same month, published with many testifying under oath ^e. For a certain man named Albizus, a citizen of Siena, of the parish of St. Stephen, had a son There are cured: a boy tormented by worms; named Vannuccius, sixteen months old, cruelly tormented by the great affliction of internal worms, with fever following: who, with eyes already closed, seemed almost dead, and for the space of seven days could not take food, and if he took anything, he quickly rejected it. Having recourse therefore to the protection of the blessed Father Ambrosius, and having made a vow to him with much devotion, on the day preceding the day of the said publication, immediately, the little worms having been expelled, he was freed from the fever itself and from all other harm, and was restored to full health.

[83] another fallen from a balcony, Also in the same month, on the eleventh day, a certain woman named Bianca, of the parish of St. Christopher, swore in the presence of a Notary, who drew up a public Instrument about this ^f; that her son, named Gerarduccius, about three years old, fell from a ^g balcony of their house, more than seven ells high, and taken for dead: so hard that he almost died, stiffened and grew cold: but the aforesaid mother, together with another neighbor named Joanna, commended him to the merits of St. Ambrosius, promising some act of reverence at his tomb. When such a vow was made with great devotion, the said boy immediately came to himself, and was restored healthy and unharmed to his mother.

[84] Moreover, in the same month, Tura, son of Gerardinus, of the parish of St. Matthew, a knee swelling with great torment: in the presence of Brothers Alexander

and Gregory of the Order of Friars Preachers, appointed by the Lord Bishop of Siena for examining the miracles of the aforesaid Father, asserted and confirmed by his oath that he had swelling and pain in his knee to such an extent that he could neither extend nor in any way bend it, nor could he be helped by any assistance of doctors, having suffered the aforesaid swelling and pain irremediably for four weeks. With great confidence and all reverence he went to the place of burial of the holy Father Ambrosius, where, having made a vow to him of some reverence to be shown, immediately, all delay set aside, the said swelling and all pain departed from him, and he found himself fully freed. Another man named Joannes testified to this by his oath, namely that he first saw the said Tura burdened with the aforesaid illness and after a short time freed; before the Notary who drew up a public instrument ^h about this, and the aforesaid Brothers appointed for this as has been said.

[85] But to come to the month of July, which is not devoid of the memorable works of this Father, an infant killed by a continuous fever I will subjoin another miracle. For in the presence of Brothers Gregory de Incontris and Gregory de Brolio of the Order of Friars Preachers, who were constituted by the Lord Bishop of Siena for examining the miracles of this Father, a certain woman named Agatha, of the parish of St. Amatus, swore, with many attesting and confirming by their oath, as a public Instrument ^i about this exists; that her son of three ^k years *, named Ambrosius, already marked with the name of the aforesaid Father, was burdened by fevers for five days, to such an extent that he could not suckle; and on the last day of his illness, namely the fifth day of July, he so grew cold and was deprived of all warmth, and his limbs became insensible, he revives after a vow is made. that he was judged dead by all the bystanders. Then the aforesaid Lady, crying out devoutly and wailing with a loud voice, and supplicating by her wailing: devoting her son, in the judgment of all bystanders now deceased, to St. Ambrosius, she commended him by his merits, and implored him with much devotion. And when the vow was made and a promise of some reverence to be shown, with many bystanders likewise devoting and calling upon his patronage, the sick child revived, and began to suckle, and was fully freed.

[86] While the fame of this blessed man was spreading far and wide through the working of miracles, At Bolsena, a certain man with his leg pierced by an iron, in the same year there occurred in the town of Bolsena a memorable miracle. For in the house in which the Friars Preachers had been accustomed to be received from ancient times, a certain servant dwelt, named Peter, called Boëtinus, who was a man of wonderful simplicity and piety, so much so that he was not believed capable of inventing a falsehood. While he was running carelessly through the house in the darkness of night, he carelessly struck a full blow against an iron spit, which struck his right leg with so forceful a blow that it pierced it through to the other side. From which blow much blood flowed, amid the greatest torments and thence the greatest pain increased; so that he remained in the greatest pain and anxiety, and gave out great cries and plaintive voices. The noble lady Viridis, charitable hostess of the said Brothers and mistress of the said servant, having compassion on him, advised the said Peter, saying: Commend yourself to God and to that holy man St. Ambrosius of the Order of Friars Preachers, who has now died at Siena, through whom God works many miracles, that he may free you from such great anxiety. He, distracted by much pain, then did not heed. But a certain industrious man, named Ugolinus, asked by the said Peter, applied the leg to his feet, and with both hands seized the said spit, and with great violence, after the extraction of the iron over no little space of time, extracted the bloody spit from the leg of the aforesaid Peter, and applied medicines and a bandage in the usual manner. But the aforesaid pain did not cease, and seemed to continually increase, remembering to make a vow so that he could not rest, and his crying and wailing grew more and more. Then he remembered the word of the aforesaid Lady advising him to devote himself to Blessed Ambrosius: which, coming to himself, he devoutly did in his heart. When this vow was made, immediately, all interval of time ceasing, he fell asleep: and as he related, someone in the habit of the Friars Preachers appeared to him while sleeping, and applied his hands to the bandage and wound, he falls asleep; and as he had seen happen in dreams, and seemed to draw the bandage down to the ankle, and meanwhile with the movement of the bandage the pain ceased. In the morning, however, his lord, named Robert, calling him and asking how he was, he answered: Well: and immediately he rose. When his lord advised him to lie down and offered to bring him a doctor, he answered: I will come to the doctor — not yet perceiving the effect of the miracle, as one of wonderful simplicity, he finds himself healed; the effect of which he was already demonstrating by walking. Meanwhile he told Lord Robert of the vision he had seen, and when he arrived at the doctor, the doctor found the bandage drawn down to the ankle, as the man had seen in his sleep, and found the wound healed and totally consolidated, to the amazement of the doctor; so that neither a scar nor the place of the wound appeared: from which the doctor believed himself deceived, until he heard the attestation of many about the wound, and the vow made by the servant and the vision that subsequently followed. All of which the said servant swore before a Notary, who drew up a public Instrument ^m about this: and the noble man Nerius, who had the daughter of the aforesaid Robert and Lady Viridis as his wife, and had remained and remains in their house, swore with their testimony that he had seen on the aforesaid night the iron spit fixed in the leg of the aforesaid Peter, and much blood flowing therefrom: and on the following morning he saw the leg healed which had been wounded. At the time of the drawing up of the Instrument, the aforesaid Robert and Lady Viridis were already deceased. those who had seen the wound: Many however testified before the aforesaid Notary that they had heard all these things from the aforesaid Robert and Lady Viridis and Ugolinus, and had heard the plaintive cries of the aforesaid Peter on the aforesaid night, and that afterward the aforesaid miracle had been made known throughout the entire region. I myself heard all the aforesaid things in person from the said Lady Viridis and Nerius and the aforesaid Peter.

[87] In the same year and in the same town, another miracle occurred that must by no means be passed over in silence. There likewise a boy's head shattered For it happened in the house of Master Angelus Philippus that a certain vessel, which is called a tub and serves as a winepress, fell upon the head of his son, who was called Cecchus, or Francis: from which fall his head was struck with a very great gash penetrating to the skull, with the destruction and baring of the skin, the flesh drawn downward, and blood continuously flowing therefrom. This Cecchus, as one without hope, was left as if dead; and when many people came, a certain lady, Bonadimana, his neighbor, took the said Cecchus and laid him on his own bed. When the Lady Viridis arrived, after a vow made by bystanders hostess of the Friars Preachers in the said town of Bolsena, and aunt of the said Cecchus, weeping over the aforesaid accident, she devoted him to Blessed Ambrosius with much devotion. On the following morning, when the doctors, who had inspected his wound and applied medicines and a bandage the preceding day, unbound and removed the bandages from the head of the said Cecchus: it is found healthy. when they were removed, the doctors and other bystanders saw the aforesaid wound and gash fully healed. All and each of the aforesaid things, the aforesaid Master Angelus and Lady Bonadimana swore to be true, as a public instrument ^n about this exists: the Lady Viridis however was not alive at the time the instrument was drawn up.

^a Instrument namely XXI.

^b By Instrument XXII.

^c Julius reads and prints Tophanus.

^d A diminutive from the ancestral name Orlandus.

^e By Instrument XXIII.

^f Namely Instrument XXV.

^g Ballatorium More correctly in the instrument it is called Ballatorium: which we have explained there as a terrace, and to which the said height applies: for a solarium must be conceived as higher: which same thing you will observe in what follows.

^h Namely XXIV.

^i XXVI.

^k Thus our transcript: but the Instrument has "three months," and more correctly: as is evident from the fact that he was still nursing.

^l See the notes to chapter 5, letter d.

^m Instrument XXVII above.

^n Instrument XXVIII. These two, since they were drawn up in the year 1318, show that the author, who was able to see them, compiled these miracles having survived more than thirty years after Blessed Ambrosius himself.

* alternative reading: months

CHAPTER IX.

On epilepsy and fevers healed by the invocation of Blessed Ambrosius.

[88] After these things have been set forth according to the order of time, in what follows, as in what has preceded, the order of time cannot be maintained: division of the following miracles: but I intend to maintain the order of subject matter, so that I may first narrate about illnesses that are cured arising from an intrinsic natural cause; and among these, first about the general ones, which are proper to no particular member, then about those which are assigned to individual members: and among the general ones, the disease of epilepsy presents itself first to be narrated. Already indeed in those things written according to the order of time, the cure of one person from the aforesaid disease has been set forth above: but now I narrate a miracle, The incredulity of the Prior is overcome by their frequency. which is rendered all the more credible in that its narrator, the aforesaid Prior Brother James, had been harder to believe. For he had been so hard, almost another Thomas Didymus, that when the people rang the bells for his miracles, he first had the ropes of those same bells locked under the lock that was there, with keys: but because they would break the lock, he had the ropes pulled up above the bell tower: and because they would climb the bell tower, he had the hammers of the bells removed. But overcome by miracles, he was afterward a preacher of miracles.

[89] This man therefore narrated to me that a certain newly betrothed woman was suffering the disease of epilepsy, There are healed of epilepsy: a newly married woman and greatly feared that her husband would notice, lest she be held in horror afterward, about which she had already commended herself to St. Ambrosius; not perhaps with her whole heart, or the hour had not yet come when God's power was more to be manifested in her. While she was once with her husband, behold, she suddenly felt herself seized by the aforesaid illness, at which, terrified, she took refuge with her whole heart in the patronage of St. Ambrosius: which when she sought, she immediately felt him present. For an unknown hand, on the side opposite her husband, where absolutely no one was present, refusing to be revealed, pressed the hand of that woman; and immediately the illness which had seized her departed, nor did it ever seize her again: as the same woman related to me, the narrator, almost under the seal of confession: for she wished her identity

to be entirely concealed, lest the former illness should cause her husband to shudder.

[90] as well as another with a shameful disease. In a similar manner, a certain man confided to me that he was sometimes held by so shameful an illness that, while he desired the aid of St. Ambrosius and reflected that it would be necessary for him to make the miracle known out of gratitude and have it preached publicly — even with his own identity concealed — he preferred not to devote himself to the Saint nor to be freed, fearing lest through some crevices he might be betrayed. Therefore the wondrous condescension of the pious Father came to the aid of his devotee, placed in such a struggle and anguish of heart: for without any definite obligation or intention of public thanksgiving, he found himself completely freed. ^a

[91] Nerius, moreover, of ^b Staggia, son of Ventura, was suffering the aforesaid disease, also a boy and had it three times between day and night, sometimes four times. He devoted himself to Blessed Ambrosius, and was cured.

[92] The Lady Margarita also, wife of Nese the dyer, of the parish of St. Peregrinus of the city of Siena, related that while she was in labor, she bore a daughter, whom on the sixth day after her birth the aforesaid disease seized, and a girl on the sixth day from birth: and she had the convulsions which one who suffers such an illness endures, and foam in the mouth. The said lady believed that her said daughter would not survive; for she had borne many others, namely four, with this illness, and none had survived. Moreover, the mother seeing her aforesaid daughter thus led away and tormented by the said illness, devoted her to St. Ambrosius; and she was immediately fully freed, and began to suckle, when previously she could in no way suckle or take anything. And about these things a public instrument ^c exists.

[93] Ugo, son of Bernardinus, of the parish of St. Peter de Ovile, also another after a vow made by his mother, reported that he had had the aforesaid disease three times in one day: who came to the tomb of St. Ambrosius, and having made a vow to show certain reverence at his tomb, and his mother having likewise made a vow, he was never thereafter afflicted by such a disease.

[94] The Lady Laetitia, wife of Bindus the tanner, of Siena, asserted that her daughter Binditia had suffered this disease for about five months, as well as one girl so that she was burdened three and sometimes four times with the said illness. Hearing however that God was working many miracles through St. Ambrosius, she devoutly commended her daughter to him: and having made a vow, she never noticed her burdened with the aforesaid illness, but found her fully freed.

[95] Similarly the Lady Bonagratia, of ^d Rigomagno, of the diocese of Arezzo, related that her daughter, and another; named Gemma, had suffered this disease so horribly that she frequently fell into fire and into water, and a certain armed knight appeared to her, as the girl related, who would drag her and cause her to be terrified. Moreover, she became insensible and useless on the right side, and persisted in this illness from the time of her birth for two years. The mother therefore, hearing that God was working many miracles through His Saint Ambrosius, brought the aforesaid daughter to his tomb, and persevering there in devotion for many days, at length she brought home the gift of health in her daughter.

[96] also a boy. Paulinus moreover, of Brenna in the county of Siena, reported that his son, named Tancredus, was afflicted many times a month by this disease: but after a vow was made on his behalf to St. Ambrosius, he immediately obtained the benefit of health.

[97] The Lady Mina, wife of Joannutius of Siena, testified that her daughter, and a girl. named Vannutia, was suffering the oft-mentioned disease gravely for already a year; who devoted her to St. Ambrosius with the promise of certain reverence. After the vow was made, on the day of his solemnity, which is celebrated for him by the people, she noticed her cured, and to be more certain, she delayed for a year before telling the Brothers: when it had passed, having become more certain, she related it.

[98] From the fervor of love by which he was ordered toward God, and toward his neighbor in whom God had ordered charity, There are healed of fevers the oft-mentioned Father merited to extinguish the disordered heat of fevers. Already indeed, following the order of time, many have been spoken of: but now, according to the order of subject matter, more others must be appended. For a certain ^e woman named Minuccia, daughter of the late Lord Griffolus, of the parish of St. Christopher, while she was suffering fevers for four weeks, a woman laboring also with flow of blood for four weeks, and had moreover a flow of blood through the mouth, which was rarely interrupted, she was so tormented that she could not find rest, nor could she take food except with great difficulty: and hearing the miracles of the holy Father Ambrosius and having taken confidence from his merits, she devoutly commended herself to him. Her mother moreover, considering her anguish, devoutly devoted her to God and the merits of the said Father. Hearing moreover that many were cured by contact with things the said Father had touched, she sent to a certain lady who had his belt, asking that some scrapings from the aforesaid belt of the holy Father be given to her. Which being obtained and taken in a drink, she was immediately fully cured of every illness.

[99] Moreover, a certain cobbler ^f named Minus related that his son, named Vannez, had labored for one month with a strong fever of illness and had been placed in extremis, a boy near death, so that his pulse was no longer perceptible, and he had grown cold in his hands and feet, and was near death. Which his father noting, he devoted him to St. Ambrosius with the intimate devotion of his heart: which done, immediately the boy slept and sweated and was freed. The doctors who had his care testified to the same thing, namely Master Fatius and Master Benjamin.

[100] The Lady ^g Beccha, wife of Ghezzus, of the parish of St. John, another given up by doctors, related that her son, named Pagnus, had suffered continuous fevers for fifteen days, so severely that the doctors doubted for his life: for the fever was continuously increasing. The said Lady Beccha devoted the aforesaid Pagnus, while he was strongly feverish, to the holy Father Ambrosius, promising to visit all the churches ^h and to perform certain acts of reverence for him. When the vow was made, without any sweat or crisis, he was freed from the fevers: so that rising in the morning he walked about in good health, he who previously could not rise ^i.

[101] Moreover, Nicoluccius, son of Magliata, of the parish of St. Salvator, another suffering from tertian fever: had suffered tertian fever for nine days: who, devoting himself to St. Ambrosius while actually suffering the fever strongly, having made the vow, felt, as he sincerely related, a certain hand drawn over him, and was immediately fully freed.

[102] Moreover a certain Lady, named Bella, wife of Cennus the pursemaker, also a woman who had already lost her speech, reported that a very strong fever had suddenly seized her, and such that on account of it she had lost her speech: and devoting herself to the holy Father Ambrosius and commending herself to his holiness, she was no less suddenly freed from every illness.

[103] The noble Lady Baldesca, wife of the late Lord Benuccius de Salimbenis, and a boy sick for six continuous days: reported that her grandson Nicolaus had been ill with a continuous fever for six days, from which anguish he was greatly afflicted, and already the doctors doubted for his life, suspecting that he was burdened with an internal abscess. The mother of the boy therefore vowed to God that if He restored her said son to health by the merits of St. Ambrosius, she would offer a silver image in the habit of a Brother at his tomb. When the vow was made, and the belt of the holy Father himself was placed upon the sick boy, he was immediately freed: on account of which she fulfilled the vow as she had promised.

[104] Moreover the Lady Bonaventura, of the parish of St. John, and a woman sustaining quartan fever, had suffered quartan fever for seven months, and could not be freed by any remedies of doctors: having therefore made a vow in her heart of some reverence to be shown to St. Ambrosius, while she moreover commended her sons to God and the merits of the said Father, she had in a vision, as it seemed to her, a command that she should bring as many images as she had sons to the tomb of St. Ambrosius, if she wished to be heard. While she was actually feverish, commanded to make an offering according to the number of her sons, she immediately went and bought four wax images, according to the number of her sons, and coming to the tomb of the aforesaid Father, and there renewing her vow, immediately the disordered heat of the fever was extinguished, and reduced to the full moderation of health.

[105] Moreover the Lady Bona, wife of Ser-Landus of Monte-Alceto, of the diocese of Arezzo, also a boy desperately ill, asserted that her son, ten months old, named Michael, had suffered fevers so strong and of such great affliction that he was judged to be at the point of death. The Lady, comforted and persuaded by a certain good man to devote him to Blessed Ambrosius, because the Lord was working many and great miracles through him; with great confidence she betook herself to the pious Father, devoting herself to him and promising to bring a wax figure of her son to his tomb. When the vow was made, the boy immediately rose up, laughing as if awakening from sleep, and was immediately perfectly restored to his former health: on account of which the mother went to Siena to the tomb of the aforesaid Father, bringing a wax image according to her vow.

[106] To return to the miracles of the city of Siena: Augustine, son of Francis, a certain man suffering from tertian fever, of the parish of St. Justus, asserted that while he was suffering tertian fevers, from which he was entirely shattered, recalling the life and miracles of Blessed Ambrosius, he devoutly commended himself to him, promising that if he were healed by the Lord through his merits, he would have the miracle written down in his reverence and honor. After the vow was made, he was immediately and fully freed.

[107] Moreover a certain poor woman, named Nera, of the parish of St. Mauritius, and a poor woman deprived of human help. suffered a vehement and continuous fever for eight days, and could not be freed by any remedies, especially since she was very poor, and human remedies were not available to her. Having recourse therefore to divine aid, trusting in the merits of the holy Father Ambrosius, she devoutly commended herself to him. To her, so anguished and deprived of human help, the pious Father appeared, to whom she had commended herself, with a certain other Brother: and, as it seemed to her, they stood beside her bed and ministered to her. The said Nera, as she asserted, was not sleeping but was awake in this vision: and from then on she found herself freed.

^a Deuotare. Andrew the Abbot, in the Life of St. Otto of Bamberg, July 2, book 4, chapter 9: They devoted it to be offered to Blessed Otto together with the oblations.

^b It is a village about eight miles distant from Siena to the West, of the diocese of Colle.

^c The ninth in the order of the others.

^d In geographical tables it is Rigognano, 18 miles distant from Siena to the East.

^e A diminutive from Mina or Firmina.

^f Julius, page 146, calls him Mertius the comedian.

^g Perhaps a truncated name from Rebecca: more of this kind will occur in what follows, about which it is not easy enough to guess.

^h This refers to "she would visit" — an Italian phrase, by which "to do the churches" is said for visiting them or making a supplication through them: thus at Rome pilgrims are said "to do the seven churches."

^i Here Julius inserts the miracles published by Instruments I, II, X, XII, and XX, pages 147 and following.

CHAPTER X.

On the sick who were given up by doctors and placed in the article of death.

[108] There are preserved alive, Although I have set forth above the account of fevers absolutely cured through the aforesaid holy Father, I now intend to append concerning those who, whether from fever or from another illness, were judged to have arrived at the article of death, and were cured through the blessed Father. For a certain Lady named Mita, wife of Nicoluccius, of the parish of St. John, had a son named ^a Sanus — in truth sick and laboring in extremis according to the judgment of the doctors; one boy, and therefore she had recourse to divine protection, vowing that if the Lord freed him by the merits of Blessed Ambrosius by the third day, she would show him some reverence at his tomb: which done, she obtained what she requested — full health in her son.

[109] Moreover the Lady Bona, wife of Dominicus, of the parish of St. Andrew, another, and the Lady Nuta her mother, reported that while the son of the aforesaid Lady Bona, named Andrew, a boy of four months, was laboring in extremis, and no hope of recovery was held by the doctors; they conceived hope in God and the merits of Blessed Ambrosius, to whom devoutly commending him, they made a vow of some reverence to be shown at his tomb: which vow having been made, the boy was immediately fully freed.

[110] a third. The Lady Gemma, of the parish of St. Justus, reported to the Brothers that when her nephew, named ^b Meuccius, was laboring in extremis, by reason of fevers and an abscess which he had internally in his chest; she made a vow to Blessed Ambrosius that if he freed him — who was already thought nearly dead — she would show some reverence and sign of devotion at his tomb. When the vow was made, the boy immediately expelled the abscess, and was immediately freed from the fevers.

[111] Because indeed, according to the teaching of the Apostle, all things work together for good for those who love God, A woman in the concourse of people at the body of the Blessed One, a certain lady named Ghiluccia, of the parish of St. Christopher, although from the devotion of the aforesaid Father she incurred crushing and suffering, this nevertheless was turned to the health of her mind and body, and to greater evidence of the Father's sanctity. Romans 8:28 For the aforesaid lady, coming on the day of his burial to the house of the Friars Preachers, and from devotion wishing to kiss his hand, since there was a great press of men and women kissing or desiring to kiss his hands; the more she thrust herself into the multitude with greater devotion, the more she was crushed by the multitude, crushed nearly to death, to such an extent that she was barely extracted from there almost dead, with the garments she had on her back torn apart. From the pain of the crushing she fainted: but somewhat revived, she was barely brought home. Because from the shaking she was spitting blood, on the advice of doctors she had herself bled: which done, she immediately lost her speech, and could now take nothing as food, and lay as if dead. Advised by the doctors, who despaired of the health of her body, to bring a Priest for the health of her soul; when he arrived she was entirely unable to speak, and was only able to confess by nods. Already the funeral rites were being prepared: but admonished to have recourse to the gracious Father Ambrosius, after receiving the Sacraments: for whose devotion she had suffered these things, lest her devotion be turned to her danger, she devoted herself in her heart. Her husband also, and mother and sister, likewise devoted her to Blessed Ambrosius. When this vow of all was made, she immediately received the benefit of speech, and confessed her sins, and received the ecclesiastical Sacraments: which having been received, she found herself fully freed from the said sufferings ^c.

[112] Moreover a certain lady named Mina, of the parish of St. Peregrinus, a boy eaten by worms, and another sister of hers, faithfully reported to the Brothers that Francis, son of the aforesaid Lady Mina, was suffering a most grievous corrosion of internal worms, which are called lumbrici: from which he incurred such great anguish and weakness that he was already judged about to die soon: for he was cold in his extremities and already had no movement. Meanwhile funeral rites were being prepared for him: but having recourse to the protection of the Blessed Father Ambrosius, they devoted the boy by his merits, promising various signs of devotion; one promising a very large wax image to the measure of the boy, another promising to place workers in his chapel. When such a vow was made, the boy was immediately freed, and began to speak, and asked for a drink, and set himself to sitting.

[113] A certain lady named Bertha, of the parish of the parish church of ^d Casciano, together with her godfather, reported to the Brothers another about to be suddenly suffocated, that Marcuccius, the natural son of the aforesaid Bertha and the spiritual son of the other, while sitting with his sister, was suddenly seized by an illness and weakness so severe that he appeared dead. Seeing this, the sister cried out and called the mother and godfather aforesaid, who coming quickly found the boy livid and completely cold and as if dead, and he was believed dead by many; and he remained so for a great space of hours. Seeing this, his aforesaid godfather took him in his arms, having, as it appeared, neither movement nor sensation: and he devoutly devoted him to Blessed Ambrosius, and he immediately received the benefit of health.

[114] Moreover a certain woman named Francisca, of the parish of St. Anthony, reported that her daughter, named Mita, a girl laid low by fevers, had suffered for ten days continuous fevers and swellings in the throat and neck: from which, already in the article of death, she received Extreme Unction. Seeing this, the aforesaid mother, by womanly impulse, or as is to be believed, moved by the Spirit of God, came at the hour of Matins to the door of the church of the Friars Preachers, and cried out with a loud voice, and with devotion invoked Blessed Ambrosius, commending her daughter to him, that he would free her by his merits. After a long invocation, having conceived confidence from the merits of the blessed Father, she returned home, and upon returning found her daughter fully freed.

[115] A certain lady named Pera was suffering ^e hemitrita so severely that she had lost her speech and sight: and another from hemitrita, and when she was given up by the doctors and believed about to die the following day, she devoted herself to the Blessed Father Ambrosius in her heart. A wonderful thing: but not for Him who alone does great wonders: for when the vow was made, without any crisis, she was cured of every illness. The doctor, hearing this, was astonished and said that this could not happen except by a divine miracle, which was confirmed by the attestation of many.

[116] Moreover a certain lady named Nese, wife of the noble man Naldus of Valcorteze, a young man dangerously ill in prison: had her brother in prison, where he was laboring in extremis with a grave illness: and she made a vow to the Blessed Father Ambrosius, promising that if her brother were freed from such a grave illness, he would come to his tomb and show him some reverence. When the vow was made, St. Ambrosius appeared to her, as it seemed to her, while she was in a certain church, and addressed her, saying: Confidently trust and do not doubt concerning your brother; but acknowledge him as one to be freed by me: and her brother was immediately freed, as she later learned.

[117] Peter Rossi, of the fortress of ^f Tentennano, fell, as he related, into a most grave illness, another given up by two doctors. so that not even a pulse remained in him, and he was given up by two doctors: but after a vow was made to Blessed Ambrosius, he was perfectly healed, to the wonder of the aforesaid doctors, one of whom is called Ser-Bindus, the other Ser-Gerius: because they could perceive in him neither the cause nor the manner of a natural healing, as they themselves confessed when brought forward as witnesses: and therefore he fulfilled the vow of reverence which he had promised to show to the Blessed One, and coming to his tomb, he related the miracle to the Brothers.

^a Julius, page 153, expressed the name Ansanus in full.

^b A diminutive from Bartholomew.

^c See about this miracle Instrument II.

^d Cacchiano in the tables, in the Florentine territory, within the seventh mile from the city of Siena to the Northeast.

^e Hemitrita fever. Julius, page 154, explains the disease, so called by doctors because it is composed of two fevers, one a tertian, the other a continuous: Hemitrita fever. whose attacks, arising from plainly different principles, because they often coincide at the same time, are accustomed to weaken the sick person in a wonderful manner. The origin of the word is Greek, ἡμίτριτος, semi-tertian.

^f Perhaps Tessennanum in the Duchy of Castro.

CHAPTER XI.

On the dead raised at the invocation of Blessed Ambrosius.

[118] But that the merits of the holy Father Ambrosius might more clearly shine forth, and he might be shown to be living and all-powerful in glory, the virtue of his merits was displayed even to the raising of the dead and their restoration to life: A stillborn child is raised, for besides those things narrated according to the order of time, during his life and at his death, more things on this subject must be appended in the present chapter. For it happened that a certain lady named Mita, of the parish of St. Aegidius, gave birth to a dead son: and seeing him to be dead, the mother and many ladies who were standing by cried out with a loud voice, commending him to the holy Father Ambrosius from the deepest devotion of their hearts, that he might raise him from the dead, so that at least he might be able to receive the Sacrament of baptism. When the aforesaid commendation was made by the mother and three ladies standing by, the boy who had been dead clearly revived, as the aforesaid ladies asserted by their testimony ^a.

[119] Moreover a certain lady named Mita, of the parish of St. Peter de Ovile, a girl who died in her nurse's arms, had placed a certain daughter of hers, named Vannuccia, under the care of a nurse; hearing however that she was ill, she sent her maidservant to bring her to her. It happened, however, that while the said maidservant was bringing the girl, the girl died in her arms: and she placed her in the arms of her mother, and seeing her dead, she immediately fled. The mother, seeing her daughter dead, began to cry out and wail and tear at herself: but after lamenting, she had recourse to the help of the gracious Father Ambrosius, commending her by his merits with the promise of some reverence to be shown. When the vow was made,

immediately the girl began to move her lips and to emit blood through her mouth, and at the same time expelled a noxious substance, and thus was restored to life, with full health following.

[120] Moreover, in the town ^b of San Giovanni d'Asso, of the diocese of Arezzo, a boy crushed under the wheel of a mill, there occurred the wonderful assistance of the holy Father and all the more wonderful in proportion as the destruction of the body that was aided was greater. For when a certain child named ^c Cosimus was in a certain house where there was a certain mill which is turned by the movement of a beast of burden, he fell between the wheel and the ^d floor, so that the toothed wheel seized him and rolled him in such a manner that his belly which had been in front now seemed to be behind at his back: so that the boy was totally deprived of movement and sensation and life. And when, at the screaming of a certain girl, the mother of the aforesaid boy along with certain others came, and took from the mill the child, already dead and terribly mangled: in such great danger and so desperate a situation, not losing trust in the merits of the holy Father Ambrosius, she had recourse to his protection with her whole heart, devoting him to the same with the promise of certain reverence to be shown. When the vow was made, immediately the boy, crying out, began to open his eyes. And with the mother not growing tepid but continuing her devotion to the Saint of God, after a short time he was restored not only to life but also to health and the full integrity of his limbs. All of which his aforesaid mother, named Ghina, fulfilling her vow and reverently bringing her son safe and sound to the tomb of the aforesaid Father, faithfully related to the Friars Preachers.

[121] Another after a vow of the parents In the son of the noble man Andrew, of Lord Minus de Tolomei, a memorable miracle occurred: for when he was burdened with a grave continuous fever along with an abscess, the said illness so oppressed him that it extinguished his life: so that no movement or sensation appeared in him, and he was judged dead by all the bystanders. Seeing this, the mother of the said boy, the Lady Becca, most devoutly besought the Virgin Mary, that by the merits of St. Ambrosius of Siena, whom she likewise invoked and implored, she would restore to her the son already deceased, promising that if he were restored to her, she would offer him at the house of the Friars Preachers, and as far as was in her power, would give him to the Order as a Brother. Given to the Order of Preachers, His grandmother moreover most devoutly invoked the Blessed Virgin and Blessed Ambrosius on his behalf. When the vow was made, the boy suddenly, as if living, healthy and happy, began to laugh; and since he was an infant, he began to make certain signs with his finger, as if pointing out someone appearing to him and protecting him: and he showed himself as one who had never had any illness. Having seen this, according to the vow the boy was dressed in the garments of the Friars Preachers, and brought to their house by the nurse of the said boy, and the boy was offered upon the tomb of the said Father. All of which his grandmother the Lady Agnes, and his mother, and his nurse, asserted before the Brothers to be true as has been written.

[122] also a stillborn child. Moreover a certain woman named ^e Neccha, of the parish of St. Peregrinus, asserted that she had given birth to a son who was thought dead by all standing by and those testing him: which the mother seeing, devoutly and with tears she commended him by the merits of the Blessed Father Ambrosius, promising that if he were restored to her, she would bring him to his tomb with the exhibition of certain reverence. Which done, he who was judged dead by all immediately appeared alive, and being baptized was marked with the name of the holy Father himself, and was called Ambrosius on account of his devotion to the same Father.

[123] Moreover a certain lady named Flora, of the parish ^f of the Mansion, had a son named Joannes, a boy killed by fevers, who was held for fifteen days by a continuous fever, from which he also died. When the aforesaid mother saw her son already dead, she devoted him with tears to St. Ambrosius: who, immediately upon the making of the vow, was restored to life and to his former health: whom she brought on the solemnity that is celebrated for the aforesaid Father by the citizens, dressed in the garments of the Order, and offered him at his tomb, and faithfully related all these things to the Brothers. and another drowned.

[124] The Lady Giesca, of the parish of St. Martin, faithfully reported to the Brothers that while she was at her estate of ^g Sarteanello, it happened that she was walking through a field in which there was a large ditch full of water; and going along she saw that a certain boy had fallen into it, the son of a kinsman of her husband: and she could see nothing but his legs, with his head and the rest of his body submerged in the water. Therefore, being astonished, she called other women, who were likewise so astonished that they did not dare to pull out or touch his body. At length one of them took him by the legs and threw him onto the field, and there was in him no movement or sensation whatsoever. His body also was excessively swollen, and his eyes closed, and all the signs of death appeared in him and none of life. Therefore, when the name of St. Ambrosius was invoked by the bystanders, to the wonder of all, he immediately opened his eyes, and what is more wondrous, though he had expelled nothing, he appeared in his accustomed bodily condition, and was restored healthy and sound to his mother.

^a A similar miracle is contained in Instrument XIX, with the same name of the mother, and between the two there is only the difference of the parish: you will find a similar one also in the first acts at number 110. There at number 111 you will read the following miracle: but instead of Mita as the mother, you will find Nera, without mention of a maidservant.

^b Eighteen miles from the city of Siena beyond the river Ombrone.

^c Thus the Tuscans call him whom we would call Cosmas or Cosmus.

^d Palmentum The Academicians often cited now think it is rendered as the millstone, now as the whole machine in which the millstone is contained: when vineyards are discussed, it signifies the winepress and the place of the winepress.

^e Perhaps truncated from Domeneca: for thus the Italians write and pronounce Dominica.

^f In Italian Magione according to Julius, page 156: which I would rather say was left by the Gallic Senones, the founders of the city, to whom Mag meant "house," with the added augmentative termination -one, than derived from the Latin language.

^g The municipality of Sarteano lies by the river Astroni: is a nearby village designated by the diminutive, as many other places are?

CHAPTER XII.

On those cured of various pains through the merits of Blessed Ambrosius.

[125] A fainting man cured, It is fitting that he who enjoys eternal joys should be able, from the fullness of joy, to overflow into remedies for pains in joy to others, and therefore what follows must be appended about those cured of various pains, and first about pain of the heart. For a certain young man named Cecchus, a citizen of Siena, of the parish of St. Aegidius, devoted from boyhood to the Friars Preachers, devoutly and faithfully related to the Brothers themselves that while he was a cleric in the Church of St. Mary ^a of Panzano, in the county of Florence, and while assisting at Mass was holding a lit candle in his hand at the elevation of the Body of Christ; he suddenly suffered a pain of the heart, fell to the ground and fainted, and had neither movement nor sensation — indeed he was thought dead. Therefore carried to bed, after a brief rest he came to himself, but still could not speak: being comforted however, he received the benefit of speech, with Saints Ambrosius and Euphrosynus appearing to him and when the Priest arrived, he confessed his sins. After this he began to sleep, and in his sleep St. Ambrosius and St. ^b Euphrosynus, whose church was nearby, appeared to him. The said Cecchus, seeing St. Ambrosius, whom he had seen when alive, addressed him saying: Are you my Father St. Ambrosius? When he answered yes, he devoutly commended himself and said: I have always had and have great devotion to St. Dominic and to the whole Order and to those who are of your Fraternity: moreover I am also of this Fraternity, and I have sung praises in your house: for this reason I commend myself to you, that you may free me, so that I may be able to do penance for my sins. Then Blessed Ambrosius turned to Blessed Euphrosynus and said to him: What does it seem to you, my Father — shall we free him? And he answered: You are so with the Lord Jesus Christ that whatever you wish, you can do. To which St. Ambrosius replied: He is of my Fraternity, and it is already seven years that he has sung praises in my house, and he has had great love for the Order and my Brothers, and no small devotion to you as well. To which St. Euphrosynus responded: and praising his devotion toward the Order, It pleases me that it should be done as you wish. And St. Ambrosius said: I want you to hear how well he sings the praises. Then Blessed Euphrosynus turned to the said Cecchus, saying: Sing some praise to the honor of God and of the glorious Blessed Virgin. And Cecchus, as it seemed to him, began to sing a praise; and when one verse with a response was sung, St. Ambrosius, smiling with a cheerful countenance, said to Blessed Euphrosynus: Does it not seem to you that he sings well? When he answered yes, St. Ambrosius added: By all means let us free him: which St. Euphrosynus placed in his will. St. Ambrosius however turned to the said Cecchus, saying: Do you know why the Lord has done this to you? Know that you suffer these things because in times past you have had too great an attachment to the Canonry of this church, but rebuking his disordered desire of obtaining a canonry. and you have set your heart on this too much: concerning this, therefore, place yourself in the Lord's will. When he assented, St. Ambrosius, as it seemed to him, took him by one arm, and St. Euphrosynus by the other, and they said to him: Rise. He immediately rose, and upon waking said to those standing by: I have nothing wrong: for Blessed Ambrosius and Blessed Euphrosynus have freed me. And from then on he found himself fully cured, and came to Siena to the tomb of Blessed Ambrosius, where he related these things to the Brothers.

[126] Moreover a certain lady named Loza, of the parish of St. John, There are healed: a headache of ten years, in the word of truth related to the Brothers that for ten years she had suffered an infirmity in the head and great and almost continuous pains, and sometimes so vehement that they took away her speech, and dimmed her sight not a little. Moreover she had pains in her stomach and such cold in her head that she could not be warmed by many cloths, nor could she be freed by any remedies. Having recourse therefore to the protection of the Saint of God, taking a piece of the cloth of the holy Father Ambrosius which she had with her, and placing it with devotion upon her head, she began to sweat. Moreover, commending herself to him with more vehement devotion, and again applying the cloth, immediately the pain ceased, and she was restored to full health.

[127] In the town of ^c Settona, of the district of Orvieto,

a certain lady, a vehement hemicrania, named Imiglia, coming to Siena, related to the Brothers that her husband, named Joannes, was suffering most vehement pain in his head, which occupied half the head and the right eye, to such an extent that he could not have rest. Hearing however of the miracles which the Lord was working through the merits of Blessed Ambrosius of Siena, she promised God that if He freed her husband through the merits of the aforesaid Father, she would come to Siena to his tomb with bare feet: and after the vow was made, her husband was fully freed: on account of which, coming to his tomb, she faithfully fulfilled her vow.

[128] Moreover a certain lady named Jacobina, of the parish of St. Donatus, pain from teeth, had severe pain in her teeth and swellings in the throat: and after a vow was made to Blessed Ambrosius, she immediately received the benefit of health.

[129] Leonard, called ^d Burafana, devoted from ancient times to the Friars Preachers, in the eye, was suffering pains and puncture in the eye for a great part of Lent, and could not be freed by any remedy: who keeping vigil at night at the tomb of St. Ambrosius, commending himself to him with devotion and reverence, was immediately cured, and no longer felt such pain.

[130] Moreover the Lady Nese of Siena, of the parish of St. Anthony, wife of Philippus Romanus, suffered for three months in the right shoulder a pain so vehement that she could not move her arm. in the shoulder, Being in Rome and hearing of the death of Blessed Ambrosius, and that the Lord was working many miracles through him, she devoted herself to him with much devotion, and after the vow was made, she was immediately fully freed.

[131] A certain lady named Bonaventura, of Montecastelli, of the diocese of Volterra, in the kidneys, from Palm Sunday until Easter had suffered the greatest pains in her kidneys, so that from the vehemence of the pains she could do no work, nor even rise from bed by herself: who devoting herself to the merits of the holy Father Ambrosius, immediately obtained the benefit of health.

[132] Moreover a girl named Cara, a citizen of Siena, had suffered pains of the kidneys and knees for two months, in the knees, so severe that she could not walk without support, nor could she rise from a seated position: and after a vow was made to Blessed Ambrosius, she immediately found herself cured.

[133] and jaw, A certain woman named Bilia, of the parish of St. Vigilius, was suffering a vehement pain of the teeth with swelling of the jaw over almost the whole face, so that she could not see, nor speak, nor rest, nor be freed by any remedies. When however she had cloths of the garments of the Blessed Father Ambrosius, and had moreover obtained more of his cloth, she placed it on one eye and immediately she saw: then she applied it to her mouth and immediately she could open it and speak: and finally she placed it over the whole wound, and suddenly she spat out poisonous blood, and full health and soundness followed.

[134] A certain man named Pandilla, of the parish of St. Martin, Also iliac passion, suffered a most vehement iliac pain for the space of six hours: from which he was so afflicted that he could not find a place or rest. Seeing this, his wife, named Nisia, and seeing him most vehemently afflicted, commended him with great devotion to the holiness of the Blessed Father Ambrosius: and he himself likewise devoutly commended himself and made a vow of some reverence to be shown: which having been made, he was immediately and fully freed.

[135] Moreover a certain woman named Adelina, of the parish of St. John, pain of the knee and head, had suffered vehement pains in the knee and head for two years: and after a vow was made to St. Ambrosius, she was immediately freed from all pains.

[136] Moreover a certain blacksmith, of the parish of the Abbey of St. Donatus, suffered for twenty-two years terrible pains in the kidneys, of the kidneys, and was sometimes so tormented that from the vehemence of the pain he fell to the ground: afterwards the ailment passed from his kidneys to his arm, in which he was likewise tormented for four years, to such an extent that he could not bring the aforesaid arm to his mouth, nor could he be freed by any remedies of doctors. He therefore had recourse to the help of the holy Father Ambrosius, devoutly commending himself to him, and devoting himself with the promise of some reverence to be shown: who, having made the vow, fell asleep in the evening — a sign of health — and on the following morning found himself fully freed.

[136] A certain woman named ^e Fantuccia, of the parish of St. Donatus, of the arm, had suffered pain in the right arm for seven days, to such an extent that she could not bring the arm to her mouth or to her head, nor dress or undress herself with it: moreover, she was crying out and emitting great shrieks on account of the pain, so that no one in that house could rest or sleep. Devoting herself to the holy Father Ambrosius, she came to his tomb, and placing her ailing arm upon the tomb itself, and there continuing her devotion for a little while, she was freed from all pains.

[137] also of the kidneys, The Lady Marsubilia, of the parish of St. Christopher, a trustworthy woman, reported that she had suffered the most acute pains for six days from the kidneys down: who being in the church of the Friars Preachers at the tomb of the aforesaid Father, whom she had loved with spiritual devotion during his life, she most devoutly invoked him, that if it were expedient for her soul, he would free her from the aforesaid pains. And while she devoutly offered her prayers to him, she was immediately restored to health.

[138] Moreover a certain recluse, who was called Brother ^f Dinus, being in a certain hermitage of ^g Quercia Grossa, of the leg, incurred pain in his leg for three days, so severely that he could barely move. When he sought advice from visitors, it was suggested to him that he devote himself to St. Ambrosius. Having devoutly made a vow that if he were freed by his merits he would come to his tomb and would proclaim his virtues and praises, when it was the hour for coming, on the following morning he found himself fully freed.

[139] knee Moreover a certain William, of the parish of St. John, had suffered pain in the knee for four and a half years, so that he could not walk without a crutch, nor be freed by any remedies: who having made a vow with reverence and devotion to St. Ambrosius, was fully freed.

[140] Moreover the Lady ^h Sagia, of the parish of St. John, had suffered for five days a most vehement pain in the arm, and of the arm. to such an extent that she could not move it: who devoted herself to the holy Father Ambrosius, not perhaps with full faith or devotion, and therefore did not immediately obtain the benefit of health: but as both the affliction and the understanding of faith increased, she commended herself to the same Father with her whole devotion. Which done, she was fully and immediately freed, so that on the same day she was able to do with dispatch all the necessary tasks in the house.

^a Midway on the road between Siena and Florence, at an interval of 12 and 14 miles.

^b He is venerated on December 11, at which time we shall give some compendium of Acts from Florentine manuscripts.

^c Julius writes Cetona, about 14 miles from Orvieto toward Siena, from which it is at least twice the distance: below at number 181 it is attributed to the diocese of Chiusi, six miles removed from Chiusi.

^d From this surname one may gather that this was the father of Leonardo Leonardi, named among the Episcopal Commissioners many times.

^e A diminutive from the word Infans.

^f For Bernardinus or Gerardinus or another similar name ending in -dus.

^g That is, Large-oak.

^h Julius writes Lagia.

CHAPTER XIII.

Other pains and tumors healed by the invocation of Blessed Ambrosius.

[141] Tinus moreover, of Poggibonsi, was suffering most vehement pains around the heart for eight months, There are healed: pain of the heart, so that he could barely breathe, nor be freed by any remedies of doctors. Reflecting therefore on the miracles which God works through His Saint Ambrosius, fully trusting in his merits, he vowed to God that if he were freed from the said illness by the merits of the aforesaid Father, he would come to his tomb and show him some reverence. When the vow was made, he immediately and fully found himself freed from the illness: on account of which, fulfilling his vow, he swore before the Brothers all the aforesaid things. of the intestines, The same man also, as he related, had also had the iliac disease three times, and after a vow was made to the blessed Father, he was immediately freed.

[142] A certain Notary named Guido Donati, of the parish of the New Abbey, who while he lived and shin had been joined to Blessed Ambrosius by singular friendship and familiarity, had suffered for a long time from his youth a vehement pain in his shin: who after the death of the aforesaid Father, standing in prayer near the place where he had first been committed to burial, began to be more sharply afflicted by the same pain; and then recalling his singular friendship, and at the same time trusting in his merits, he promised that if he obtained health in his shin through his patronage, he would proclaim this benefit to his praise and reverence before all the people. To him suddenly, while still at prayer, there appeared perceptibly a certain hand, drawing the pain along the shin toward health: perceiving which, he began to hesitate within himself, saying: How shall I, to whom no credence would be given, recount such great benefits? While he thus hesitated about carrying his promise to completion, the aforesaid touch ceased, and he was not so freed that pain did not remain in another part of the shin. Confused therefore by this hope that he had not had fuller faith, he confirmed his affection and promise with greater devotion; and rising, he approached the tomb of the holy Father, before which prostrating himself, as he had resolved, he gave himself to prayer; and immediately from the tomb itself he perceived so great an odor that he had never in his life felt the like: and he thence obtained perfect health.

[143] The Lady Margarita, of the parish of St. Andrew, faithfully related to the Brothers that her husband, iliac passion named Marcovaldus, was suffering iliac pain for twelve days and more, which could in no way be relieved by a doctor's remedy, and like one who is brought to his last breath, he could barely breathe. The aforesaid wife therefore seeing this, namely such great affliction in her husband, being kindled with wonderful devotion toward the holy Father Ambrosius, commended her husband to him. When the vow was made and scarcely completed, her husband was immediately fully cured of every illness, so that thereafter he felt no remnants of the aforesaid illness.

[144] A certain woman named Jacomina, of ^a Fercole, on the first day of Lent, while doing some piece of work, was suddenly invaded by a terrible pain around the loins, so vehement that barely a breath remained in her, pain of the loins, and if it was occasionally interrupted for a while, it nevertheless seized her again. But on the last occasion she devoutly invoked the holy Father Ambrosius: which done, she was immediately and perfectly cured, and after this never felt anything of the sort.

[145] Moreover the Lady Maffea, of the parish of St. Desiderius, had suffered iliac pain for about seven years, which was rarely interrupted even for a fortnight: of the intestines: and she suffered this illness so terribly that whether lying down or standing or in any other position she could in no way find rest, and almost always fearing the article of death, she often fortified herself with the ecclesiastical Sacraments. Hearing however that the miracles of the holy Father Ambrosius, recently deceased, were multiplying, persuaded by a certain devout lady, she commended herself to him with much devotion, and made a vow of some reverence to be shown to him. When the vow was made, the pain immediately began to be mitigated, and as devotion increased she found herself fully freed, so that she felt nothing for nine months: around which time, perhaps on account of some ingratitude, she began to feel certain premonitions of such an illness: on account of which, when she had recourse to the aforesaid Father with her whole devotion, the languor did not progress, nor did she further feel anything even slightly of such an illness.

[146] A certain nun of the Order of St. Benedict, named Benedicta, of the monastery of the Abbey of ^b Cassiano, said and asserted under oath that she had suffered a most grave illness for eight years, and a most grave illness of eight years, which none of the doctors, of whom she had taken great care, could identify, or apply any useful remedy. She felt the most grievous pains, and was brought to such a point that she seemed to be breathing her last: on account of which the community was often assembled as for one departing. Therefore a certain person devoted to her, seeing her placed in such extremity, devoutly commended her to the holiness of the gracious Father Ambrosius. Moreover the Lady Pera, sister of the aforesaid sick woman, being far distant from her, likewise devoted her to the same Father; and having made the vow, hastening to visit her, she found her sister joyfully meeting her at the gate — she whom she had feared to be already dead. a vow made for the sick woman elsewhere. Looking at her and marveling at such good health, she adored three times with bent knees, giving thanks to God and Blessed Ambrosius, because she saw herself heard in her vow: for she had asked for nothing but a prolongation of life until she could visit her. And so she began to exhort her to devote herself to St. Ambrosius, firmly hoping that she would be freed by his merits: which she did: and having made the vow, she felt herself so totally freed that she felt no pain or illness: on account of which, with bare feet, as she had promised, having earnestly sought and obtained permission from her Superior, she set out for the tomb of the Blessed Father Ambrosius, giving thanks to God and His Saint: and she related all these things to the Brothers.

[147] A certain woman, living under the cloak of penance, also torment of the stomach: was suffering for a long time a most vehement pain of the stomach: and on one day it prevailed so greatly that, unable to bear it, she tore completely the garments she had on her back: but coming to herself, she most devoutly sought the patronage of Blessed Ambrosius, promising that she would show him some reverence: which done, the pain immediately departed, and as she reported after a considerable time, she never afterward felt anything of the sort.

[148] A certain woman, ^c Dice by name, of the parish of St. Christopher, swellings of the throat, faithfully reported that her son, named Nicoluccius, a boy of thirty months, had suffered a swelling in the throat for two months: and when the mother had left him at home, being in the church of the Friars Preachers at the tomb of the Blessed Father Ambrosius, she devoted her son to him with much devotion; having full confidence that returning home she would find her son fully freed. When the vow was made and she returned home, as she believed, so she found.

[149] Moreover another girl of the parish of St. Martin, named Vannuccia, suffered a swelling in the throat for four days; and when her mother, the Lady Mina, had devoted her to the holy Father Ambrosius, she was immediately restored to health.

[150] of the lips, The Lady Landa, wife of Lord Minus de Malavoltis, was suffering in the mouth and lips a swelling so great that her lip was frequently level with her nose, and it was feared that she would incur death from the said illness; nor were any medicines helpful, though the doctors had applied many. Therefore her mother, the Lady Imiglia, seeing this, had recourse to the patronage of the gracious Father Ambrosius: and when a vow was made to him by the mother, the daughter found herself fully freed.

[151] of the whole body Moreover the Lady Tossa, of the parish of St. Christopher, attested that a sudden and severe illness had seized her daughter: for she was swollen from the sole of her foot to the crown of her head, especially in the extremities, to such an extent that she had completely lost her sight, and neither eyes nor nose appeared in her face from the excessive swelling of the face. She remained thus for two days, and moreover was given up by the doctors: seeing which, her aforesaid mother had recourse to the aid of the holy Father Ambrosius, commending the said daughter to him with much devotion. When a vow was made by the mother together with the daughter of some reverence to be shown to him, around the ninth hour the daughter called the mother saying: In the name of St. Ambrosius, I see with one eye. After a short while, continuing their devotion, she said to the mother: I see with the other. After a little while, with them always growing in devotion, she suddenly found herself fully freed in the name of the same Father, her sight having been restored and all swelling having entirely ceased.

[152] and of the private parts. A certain man named Brunus had suffered for six years a severe swelling in the private parts of nature, to such an extent that from the navel to the shins he swelled up so much that his genital member did not appear: and when he had applied many remedies of doctors, no improvement appeared, but from day to day the swelling increased, so that he could not turn himself in bed. Despairing therefore of human remedies, hearing the fame of the miracles of the holy Father Ambrosius, he had recourse to his aid, trusting in his merits and commending himself to him with much devotion, so that if he could be freed by his merits, he would show him some reverence. When the vow was made, the swelling immediately began to decrease: and as devotion grew in him from what was received, so the swelling decreased; his wife, the Lady Benvenuta, assisting with her devotion and commendation, until he was fully freed.

^a It is distant from Siena about 16 miles, toward Montepulciano, called Vergoli in the tables.

^b A large municipality seven miles south of the city of Florence; there is also another of this name called San Casciano, in the territory of Siena at the borders of the diocese of Orvieto.

^c One might conjecture it abbreviated from Eurydice: as in the preceding chapter at number 134, Nisia stands for Dionysia.

CHAPTER XIV.

On abscesses healed by the implored patronage of Blessed Ambrosius.

[154] Although abscesses induce pain and swelling, There are healed: abscesses about which things were said in the preceding chapters, I have nevertheless judged it proper to append concerning these in a special chapter. For a certain man named Ventura, of ^a Marciano, reported that his son, three years old, was suffering an abscess in the knee and hip so severely that he could not walk on his own feet, nor even stand by himself: in the knee and hip, whose father, when he had sought the advice of doctors and perceived no improvement, abandoning human remedy and having recourse to the divine, trusting in the mercy of God and the merits of the Blessed Father Ambrosius, devoutly commended his said son to him, promising to show him some reverence: which done, he was fully freed, so that he began to walk on his own feet, feeling no injury.

[154] Moreover Nutius, of Raserno in the county of Siena, had an internal abscess for five days according to the judgment of doctors, who devoted himself to the holy Father Ambrosius, also another, internal; promising that if he were freed by his merits, he would show him some reverence: when the vow was made and after spending the day in devotion and growing in confidence, he found himself freed without any discharge: which the doctor who had his care, marveling, related to the Brothers as a miracle.

[155] a fistula perforating the foot The Lady Bonaventura, of the parish of St. James, related that her son, named Ganus, had the disease of fistula in two toes of his foot, which totally perforated the foot from the bottom to the top of the foot; which he had suffered for eight years, and could not be freed by any remedies of doctors. She therefore had recourse to the protection of the holy Father, pledging that if he were freed within a year, he would acknowledge the benefit of health obtained by his merits. When the vow was made, the disease ceased to emit pus, and the hole was closed up, and not only after a year but after the fifth day she found the wound fully cured, and her son suffering no further harm ^b.

[156] Moreover the Lady Guiccinella, of ^c Radicondoli, of the diocese of Volterra, others in the shin, had a son named Joannes, eleven months old, who had suffered the disease of fistula in his shin for four months, and no other remedy of doctors was helping, and an incision was seriously doubted: but when confidence was conceived by the mother in the virtue of the holy man Ambrosius, after a vow was made to him, the disease began to fail, and as the mother's devotion grew, her son obtained full health.

[157] in a more private place, A certain woman, of the parish of St. Donatus, was suffering the same disease in a more private place, so dangerously that not only pus but also flesh was shamefully flowing from her, and on this account she was judged many times to have been in the article of death: for she could not take food or retain what she had taken: but she had recourse to the aid of the holy man Ambrosius, and after making a vow, she plainly obtained sudden healing and health.

[158] in the arm, Another woman named Sozza, of the parish of St. Martin, was suffering the same disease in her right arm so horribly that eight holes appeared in the arm: and she was detained by this illness for five months, and no remedy of doctors was helping: and therefore she had recourse to divine aid, trusting in the merits of the holy man Ambrosius, she devoted herself with her whole devotion, that if God freed her by his merits, she would show him some reverence. On the following night, Blessed Ambrosius appeared to the same sleeping woman, and touched her arm, saying: Do not fear, commend yourself to God and St. Ambrosius, who now stands beside you and touches you. At his touch the woman, awakened, found the pus of the disease dried up, and as devotion grew from the reception of the remedy, on the following day she received the benefit of full health: and the aforesaid woman, together with her mother, with her doctor who had had her care attesting, swore before a Notary, who drew up a public Instrument ^d about this.

[159] the jaw: A certain man named Cursinus, of the town of San Giovanni d'Asso, was suffering an abscess under the right jaw so severe that he was being brought to the extreme article of death in the judgment of doctors: but when a vow was made on his behalf by his wife,

he vomited pus through the mouth, and obtained full liberation.

[160] A certain woman named Mina suffered an abscess in the brain for three weeks, also an abscess in the brain, in the judgment of doctors, so vehemently that she had completely lost the strength of the whole left side, and an intolerable stench was exhaled from her nostrils, and the doctors' remedy was causing harm rather than helping: but the woman, coming to herself and seeing herself placed in such great danger, began to invoke the holiness of the holy man Ambrosius; promising that if he freed her, she would show him certain acts of reverence at his tomb and certain fasts for the whole time of her life. Which done, the fevers following the pain immediately ceased together with all anguish, and she fell asleep: and in the morning, upon waking, she spat out pus through her mouth, and was fully cured of every illness.

[161] Another woman, ^e Sapientia by name, of the neighborhood of the monastery of St. Prosper, was suffering a certain abscess under the jaw, the jaw, from which so severe a pain followed that she could not rest: and after a vow was made to Blessed Ambrosius, she obtained liberation from every aforesaid illness.

[162] Another woman named Nuta, of the parish of St. Donatus, while she wished to use a certain hot iron for some perforation, the hand, by accident and carelessness she pierced through her own hand: from which a great swelling followed, and an abscess was generated there, and she was brought to such a critical point that in the judgment of the doctors she was in danger of death, by reason of the nerve touched by the iron. Seeing herself therefore in such extremity, with the entire devotion of her mind she commended herself to the holiness of the holy man Ambrosius. When a vow was therefore made to him, immediately the abscess burst and much pus fell from the hand: when previously nothing had been discharged, and thus she was fully cured of every wound.

[163] Moreover a certain girl named Minuccia was suffering an abscess under the shoulder blade, the shoulder blade, from which she was so disturbed and disturbed her parents that, restless, she did not allow them to rest. Troubled therefore, both for themselves and for their daughter, they made a vow jointly to Blessed Ambrosius, promising him some reverence at his tomb. When the vow was made, immediately their aforesaid daughter began to rest and sleep; and waking after sleep, she was found fully cured.

[164] A certain woman named Maffea, of the parish of St. Martin, the leg, was suffering the disease of fistula in her leg for eighteen months; who, carried to the tomb of the holy Father Ambrosius, was so cured that she, who previously could not walk by her own strength and had been brought to the tomb by the hands of others, returned home by herself, running about in health.

[165] A certain trustworthy Notary, who was called Ser-Juncta, of the parish of St. Aegidius, the throat. while he was the Notary of the Nine Men governing the city of Siena, as he faithfully reported, suffered for three days the disease of quinsy in the throat, so that he could not swallow wine: who, from the recent death of St. Ambrosius and the ensuing fame of his miracles, having conceived confidence in him, confidently devoted himself to him: which done, he immediately emitted saffron-colored and coagulated pus, and immediately recovered the appetite for eating which he had lost, and found himself freed by the merits of the holy man.

^a A village of the district of Florence, at the foot of the Apennine mountains, about 35 miles distant from Siena toward the Northeast: between which midway on the journey lies Mons-Marcianus.

^b About this miracle there is Instrument XII.

^c 12 miles distant from Siena between south and west, toward Populonia or Piombino.

^d It seems to have been lost.

^e Julius has Sapia: but we think the abbreviation mark should have been expressed in full.

CHAPTER XV.

On the contracted and paralyzed healed through Blessed Ambrosius.

[166] After what has been set forth about those in whom an excessive flow of humors was restrained; There are healed: two contracted persons, I have now judged it fitting to append concerning those in whom an excessive contraction of nerves and contraction of limbs was brought in many cases to its proper extension by the merits of the Blessed Father Ambrosius. For a certain man named Nutius, of ^a Monte Grossoli, of the diocese of Florence, had such great contraction of the nerves in his shins and legs for ten months in the shins and legs, that he could not walk without crutches. Coming therefore to the tomb of the holy Father Ambrosius, and devoutly commending himself to him, he immediately obtained the extension of the nerves and the freedom of his limbs, to such an extent that without a staff or other support he returned to his own home.

[167] Ventura, of the parish of St. Peter in Castrovecchio, had a son of two years, in the hands and feet: who suddenly incurred contraction in the hands and feet, remaining thus continuously for four days and nights: seeing which, his aforesaid father, greatly afflicted, commended him to Blessed Ambrosius, trusting in his glorious merits. When a vow was made to him, the boy immediately extended his hands and feet, and was perfectly cured.

[168] The Lady Verde, of the parish of St. John, had a son also another for six years, named Peter, who had been contracted for six years in his hands and feet, arms and legs: and after a vow was made to St. Ambrosius, he was cured of every such contraction.

[169] Vannuccius, of the parish of St. Donatus, faithfully related to the Brothers another for as many months, that his son named Juncta had been contracted in the legs for six months: who after a vow was made to St. Ambrosius was fully cured.

[170] Another likewise, named Bonfilius, of ^b Castro della Selva, reported of his son named Tura that he had been contracted in one arm for two years, a third for two years in the arm: to such an extent that he could not move the hand, because the arm was already withered. Brought however to the tomb of the holy Father Ambrosius and after a vow was made, he was so fully freed that he moved his hand and arm above his head and to every side, and used them freely, as was clearly evident to many.

[171] I will append another thing worthy of admiration, which Cenninus of ^c Montepulciano reported had happened to him: namely that and a swineherd, while he was pasturing pigs, suddenly a black cat appeared to him in the pasture: and seizing a stone, when he wished to strike it and had thrown his arm, he suddenly lost the strength of his arm on the whole right side, and moreover his speech. He was brought home and persisted thus, deprived of strength, for a month and more: seeing which, his father, named Maffuccius, applied what remedies of doctors he could, seized in the whole right side: and no improvement followed. Hearing which, his grandmother, named Imiglia, being at Siena — namely that her grandson was so gravely afflicted — devoted him to the holy Father Ambrosius: and afterward she went to Montepulciano, and found that at that hour when she had commended him to the aforesaid pious Father, he had been immediately freed.

[172] A certain woman named ^d Riccadonna, who dwelt in the town of Settona, faithfully related to the Brothers that her stepdaughter, a woman after childbirth deprived of sense and movement: named Rosa, after childbirth fell ill with a grave illness, through which she lost her speech and sight, and likewise the sensation and movement of all her limbs, as appeared outwardly: and she suffered this for eight days, although from morning until Terce this affliction seemed to be interrupted, and no remedies of doctors were helping. She therefore made a vow to God that if He freed her by the merits of St. Ambrosius, whose fame of miracles she was hearing, she would come to Siena and visit his tomb with bare feet. After the vow was made, she was fully freed: on account of which she came to Siena and fulfilled the vow as she had promised.

[173] Another woman named Margarita, of Quercia Grossa, had a daughter a girl contracted from birth: named Gemmina, four years old, who had been contracted from birth and had never been able to walk: and the mother, coming to the tomb of the oft-mentioned Father, devoted her daughter to him. When the vow was made and she returned home, she found her daughter walking. Increasing her devotion from this, in a short time she obtained the full freedom of limbs in her daughter. The said lady and two other women associated with her related this to the Brothers and swore that all the aforesaid things were true.

[174] The Lady Acconcia, of the parish of St. Donatus, testified under oath that her nephew Junctinus had been so contracted in his feet and legs for two years also a boy, that he could in no way walk or move himself from his place: and when his mother had devoted him to Blessed Ambrosius, not perhaps with full faith, the boy began to walk, but was not fully cured. Hearing which, his aforesaid grandmother devoted him to the aforesaid Father, with the promise of some reverence to be shown. And when the boy was in her absence, as soon as she could have a report about him, it was reported to her and found to be true that the boy walked freely without any other support: and therefore she fulfilled what she had promised, and affirmed it under oath to the Brothers.

[175] A certain woman named Nessa, of the parish of the Abbey of Alfiano, and a woman suffering for five months, had been contracted in her arms and hands for five months, so that she could not undress or dress herself, or turn herself, or bring her hands to her mouth: indeed every day she was tended by a certain female neighbor, and took food from her hands. Moreover she was pressed by so many pains that she often emitted cries and wailings, like a woman in labor. After a vow was made to Blessed Ambrosius, supplicating that he would mitigate the aforesaid sufferings by his merits; she obtained not only mitigation but also suddenly the benefit of full health.

[176] an infant deprived of the ability to walk, Bonfilius, of the parish of St. Christopher, faithfully related to the Brothers that his son of twenty-six months, at which age he should already have been walking upright, in no way directed himself upright for walking, about which the father was greatly afflicted. On a certain day, going to the country estate where the said boy was kept under the care of a nurse, holding his son in his arms, he began to complain with great affliction that his son was in no way yet raising himself to walk. To whom the foster-father responded: This happens to you because you took his name away from him: for his mother had vowed, while she had him in her womb, that if God gave her a male child through the merits of Blessed Ambrosius, she would give him his name: which afterward the father entirely forbade, and wished him to be called by his grandfather's name, Bertoldus. And when there was a great dispute about this between husband and wife, the word of the husband prevailed. whose father had not wished to give him the name of Ambrosius, Recalling these things to memory, the father devoted his son to the blessed Father; promising that

if ^e within the whole month in which these things were happening the boy would walk, he would annually on the day of the burial of the aforesaid Father feed some poor people, and show him some reverence at his tomb. A wonderful thing! For though the father had not fully corrected his fault, the Saint by no means delayed for a month in helping his son: but on that same day, cured after the vow was made. while the boy was holding a cake in his hands and sitting, the father, standing opposite, began to call his son, saying: Come, son, give me the bread: who immediately rose — when he had never walked before — and came to his father by his own step, and began to walk freely, and after that hour he began to go with other boys to play.

[177] Just as contraction, about whose cure in many cases what precedes has been set forth, exists around the nerves; A Priest unable to say Mass on account of trembling hands, so also the disease of paralysis: though in the opposite manner, as regards the laxity and dissolution of the nerves: about whose cure some miracles must be appended. For a certain Priest named Ventura, Prior of the Hospital ^f of Mercy… related before many that, after he had suffered a quartan fever, when the fevers departed, remnants of the disease remained in him: for such a great tremor remained in his hands that he could not perform the priestly office, especially in handling the Chalice and the saving Host. On account of which, recalling this holy man, to whom he had previously been joined by special familiarity, hearing that God was working many miracles through his merits, moved by much devotion and reverence toward him, he began to invoke him intimately and humbly, asking as a special grace that he would obtain for him by his merits the quieting of his hands from that paralysis, healed after a vow was made: at least in the hour of celebrating Masses; promising that he would come to his tomb and show him due veneration, if at least in that case they would be quieted. After the vow was made, when he proceeded on the following day to celebrate Mass, he found himself, during the Mass itself, as he had asked, and even after it, more than he had asked, freed; on account of which, giving thanks to God and Blessed Ambrosius, he visited his tomb with due reverence.

[178] Moreover the Lady Nese, of the parish of St. Donatus, had a daughter named Mitina, eight years old, whom a sudden and extraordinary tremor seized in the hands and the whole body, and she emitted such strong cries that the whole neighborhood came running to her house: for her limbs were also contracting; also a girl from a severe tremor, for her knees were being joined to her belly, which she could neither extend nor move. Her mother had her carried to the tomb of the holy Father Ambrosius, where after a short stay, and contraction, while the mother wished to bring her home, not yet noticing the miracle; before the girl left the church, she began to extend her legs, and to walk through the church, and afterward returned home on her own feet, fully cured.

[179] Moreover a certain man named Corbatius, of the parish of St. John, and another, paralytic for eighteen years. had suffered paralysis or tremor in the neck and head for eighteen years, although on alternate days and occasions. While he was once suffering the said illness horribly, to such an extent that he seemed beside himself, his wife named to him Blessed Ambrosius, that he should commend himself to him. He himself immediately, with hands joined, began to invoke Blessed Ambrosius and implore his patronage: who immediately fell lightly asleep. And while he slept, Blessed Ambrosius appeared to him, as it seemed to him, and fortified him three times with the sign of the Cross: and waking he immediately rose, completely freed ^g.

^a Within the eighth milestone from the city of Siena to the Northeast.

^b Commonly Castel del Bosco, 15 miles from Siena, 5 miles from Montalcino.

^c Thus commonly Montepulciano, in the farthest boundaries of the Aretine territory, at the extreme southern end beyond the marshes.

^d Julius wrote only Ricca.

^e That is, within a month.

^f About which we wrote in the Life of Blessed Andrew Gallerani, and Julius also notes that in that place there are now public schools, which they call the Sapienza.

^g About this miracle there is Instrument XX, and in it the time of the illness expressed here is increased by two years.

CHAPTER XVI.

On the use of eyes, ears, and tongue restored to the sick through Blessed Ambrosius.

[180] Now we must proceed to the cure with respect to the special members, There are healed, and first concerning the restoration of sight, although some things according to the order of time have already been set forth. For a certain man named Nerius related to the Brothers that, when he had gone to a certain garden to dine, an eye blinded by an ear of grain, and was playing with his companions, he was struck by someone in the eye with a certain ear of grain, so hard that he immediately lost his sight, and a great swelling followed around the eye. Who, after wailing and excessive pain, returning home, with great devotion had recourse to the patronage of Blessed Ambrosius, commending himself to him and vowing that if the Lord freed him by his merits, he would show him some reverence. Which done, he fell asleep: and waking in the morning he found himself fully freed, as if he had never had any injury in the eye.

[181] Moreover the Lady Riccadonna, of Orvieto, while she was staying in the town of Settona, of the diocese of Chiusi, a grave illness of the eyes: her husband, named Vitalis, was suffering, as she reported, a grave illness in the eyes: and she vowed to God that if Blessed Ambrosius freed him by his merits, she would bring a wax image to his tomb, as a sign of the miracle performed. When the vow was made, he was immediately and fully freed: on account of which she faithfully fulfilled her vow, and related these things to the Brothers.

[182] a blind boy is given sight, A certain woman named Ingratiata, of Isola, of the diocese of Volterra, related to the Brothers that her nephew, named Turrinus, a boy of seven years, was suddenly afflicted and incurred an illness, indeed blindness, of the eyes, and could not see. He had moreover fleshy and flesh-covered eyes, so that he seemed not to have eyes. He remained thus for four days. The aforesaid lady Ingratiata, coming from outside, found her nephew seeing nothing: to whom the nephew said: I heard that Brother Ambrosius is dead, and he freed a certain neighbor of ours. Then the grandmother devoted him to the Blessed Father Ambrosius, and after the vow was made, he was immediately cured of every affliction of the eyes.

[183] Moreover another woman, named Belogliente, of the parish of St. John, a woman deprived of sight when her head swelled, after a miscarriage incurred such great pain and swelling in the head that for ten days she could not see or open her eyes: she also incurred fevers and seemed near death: and she invoked the patronage of St. Ambrosius and devoted herself to him, promising that if she escaped this illness by his merits, she would offer him an image, a sign of devotion and a memorial of the miracle performed, and would come with a ^a halter at her throat to his tomb with bare feet. When the vow was made, and the aforesaid promise made, she found herself freed.

[184] A certain man named Palmerius, of San Gimignano, incurred such a grave illness of the eyes that he could not see, nor even discern there are cured: a certain man with weak eyes, anything except the rays of the sun when they appeared. He suffered this illness for five and a half months. Coming however to the tomb of the Blessed Father Ambrosius, not perhaps with full faith — so that delayed vows might increase — for fifteen days he delayed obtaining the benefit of health: but persevering there in devotion, he at length departed fully cured.

[185] The Lady Agnes, a trustworthy woman, hostess of poor women at Siena, related to the Brothers another woman endangered in the eye from catarrh, that a hot rheum had descended into her right eye, from whose descent it swelled so all around that she could not see with it and feared losing the eye: and she deplored this all the more because she feared she could not adequately serve the poor women whose care she bore. She therefore went to the tomb of the aforesaid Father and devoutly commended herself to him, toward whom she had had special devotion and familiarity during his life. When a vow was made to show him some reverence, she was immediately freed: and so fully that she never afterward felt anything of the aforesaid things after the vow.

[186] a girl suffering from the eyes for six months; A certain man named Mutius, of the village of Santa Maria di Purghiano, had a daughter named Nuta, who had suffered an illness of the eyes for six months: whose mother, named Laetitia, trusting in the merits of Blessed Ambrosius, vowed to God that if He freed her daughter by the merits of this Father, she would bring her to his tomb with the customary exhibition of reverence. When the vow was made, her daughter immediately obtained health of the eyes, and she fulfilled the vow as she had promised.

[187] Another woman, of Poggibonsi, faithfully related to the Brothers that her son Benedict, a boy deprived of sight, although he had fairly clear eyes, nevertheless incurred this illness, that with open eyes he saw nothing, and continued thus for four months. She therefore devoted him to Blessed Ambrosius, that if he restored his sight, she would bring him with the habit of the Order of Preachers to his tomb: which done, he immediately received full health.

[188] Moreover Martin, of the parish of St. John, reported, prepared to swear, also a girl, that his daughter had lost the light of her eyes, and could not be cured by the help of doctors: but after she devoted herself to Blessed Ambrosius on the vigil of the solemnity which is celebrated for him by the citizens, she was freed, so that in the morning she came seeing to the church of the Friars Preachers.

[189] A certain woman named Gemma had a certain disease in the eye, and a one-eyed woman, so that she had completely lost sight in it. When therefore for seven months and more she had spent much on medicines and doctors, and had made no progress at all, she devoted herself to Blessed Ambrosius, that if she were freed by his merits, she would annually visit his tomb with a wax image: and in a wondrous manner, immediately after the vow was made, she obtained health fully in the eye.

[190] Just as the pious Father restored sight to the blind or those with troubled eyes, There are aided: the deaf, one for eighteen months, so he also restored hearing to the deaf: for a certain man named Jacopinus, called Gorgiera, of the parish of St. Vigilius, asserted under oath that for eighteen months he persisted in such deafness that he could not hear without a great shout. Hearing however that the Lord was working many wondrous things through His Saint Ambrosius, he humbly commended himself to him. When a vow was made to him, he immediately found himself freed, and hearing perfectly, restored to his former health.

[191] another likewise Another man named Bondi, of the parish of St. Stephen, related to the Brothers that he had become so gravely ill in his hearing that he heard nothing at all unless with great shouting, and if he heard anything, he understood almost nothing; on account of which he withdrew as best he could from the company of men. Moreover his wife,

named Benvenuta, singularly devoted to Blessed Ambrosius, having heard of his miracles which were being famously reported, humbly begged him, devoting herself to him and promising him due reverence and thanksgiving, if by his merits her husband were freed from such great deafness. When this vow was made in the heart of the wife, her husband began to hear a certain horn sounding clearly from a distance: which when he reported to his wife, after a vow made secretly by the wife. she, attending carefully to the matter, began to marvel, and paid due thanksgiving to God and Blessed Ambrosius; exhorting her aforesaid husband to commend himself to Blessed Ambrosius, and to know that he had been freed by his merits: and he conceived much hope, because he had heard her praying for him. From then on the said Bondus fully obtained the former grace of hearing.

[192] By the power indeed of Him who made all things well, and made the deaf to hear and the mute to speak, Speech restored to a woman suddenly made immobile, the mercy of the pious Father also came to the aid of those deprived of the use of the tongue. For Theodora, wife of Marchinellus of Leonina, of the diocese of Arezzo, reported that while she was in her vineyard, she suddenly incurred a most grave illness, so that she could not move, nor even speak, and she lay as if dead: and in her heart she vowed that if by the merits of the Blessed Father Ambrosius, in whose miracles she had previously been incredulous, the Lord would grant her the grace that she would not die without penance and the ecclesiastical Sacraments, she would show humble reverence at his tomb. When the vow was made, she immediately received the benefit of the tongue, and full liberation from the entire illness followed.

[193] The oft-named Lady Agnes, hostess of poor women, to another who was extremely hoarse: reported to the Brothers that she had suffered a descent of rheum in the throat; from which she became so hoarse that she could not speak except very softly; and at the time when she was accustomed to beg alms for the poor of her hospital, she asked for alms not by herself but through another companion. She therefore commended herself to Blessed Ambrosius with the promise of feeding the poor beyond the accustomed number. When the commendation was made, she found herself perfectly freed on the third day.

[194] A certain man of the parish of St. Stephen had an only son of seven years, to a seven-year-old boy who suddenly failed, who on a certain evening, while returning from outside, in the presence of his father and mother, suddenly lost his speech, became pale, and grew completely cold like a dead man. His parents, therefore weeping, after warming and rubbing and medicinal remedies, in which they accomplished nothing, when they had placed him in bed without movement or sensation and had also placed themselves in bed, the anxious father rose naked from bed and devoutly invoked Blessed Ambrosius, promising that if he restored his son to him unharmed by his merits, he would show him certain reverence at his tomb, who was restored to them by the parents' vow and would fast on bread and water on the vigil of his feast, with the addition of certain alms. Moreover the mother also rose and made the exact same vow, one not knowing of the other, since they had previously discussed nothing of this together. With them persevering in the vow and in devotion, after a short while a certain redness appeared in the boy's face, and as if rising from sleep, the boy began to complain, saying: Whence did you bring me back? Whence did you draw me? he asks why he was taken from glory: For I was with Blessed Ambrosius in great glory and light: and thus the said boy was restored to life and health, for the divine grace granted him to taste of heavenly glory, not to remain long in it.

[195] To a barber scarcely audible for six years from hoarseness: Another certain barber, who was called Calvaia, of Siena, reported to Brother Dionysius de Beccis of San Gimignano, that for a good six years he had lost his voice, and was in such hoarseness that his voice could barely be perceived even by those near him. Near the end of Lent, he commended himself to Blessed Ambrosius, promising that if within the third day, that is, Good Friday, he freed him by his merits, he would serve his Brothers with his trade for one year: which was also done. For on the very day which he himself had assigned as the term, the benefit of speech was restored to him. Returning home therefore at a late hour in the evening, he found the door locked, and began to call those in the house, who did not wish to open to him, although he said he was such a one. For so great a change had been made in his voice that they did not recognize him, nor did they believe him to be, as he was, the master of the house: but when he persevered knocking, they opened to him, and were astonished at such a change and restoration of voice.

[196] Moreover a certain lady Riccadonna, of whom mention was made above *, to a woman deficient also in other senses. obtained for her stepdaughter the benefit not only of speech and sight but of all the senses: for she had lost speech and sight and likewise all the senses, and lay immobile like a stone: and although it was occasionally interrupted, she remained in such anguish for eight days, and no remedy of doctors was helping her. She therefore made a vow to God that if the Lord freed her by the merits of St. Ambrosius, whose fame of miracles she had heard, she would visit his tomb with bare feet. When the vow was made, she was fully freed, and she fulfilled the vow as she had promised.

^a That is, with a noose in the manner of criminals: Julius erroneously rendered it con una torcia, that is, with a torch or large candle.

* number 181

CHAPTER XVII.

Miraculous cures of the remaining members of the human body: women in childbirth aided.

[197] A certain woman named Inghilese, of the parish of St. Peregrinus, There are healed: flow of blood through the nostrils, related to the Brothers that her daughter, a nun of St. Prosper, ^a was suffering a flow of blood through the nostrils, and it had lasted for several weeks: which weakened her so greatly that it induced headache and dizziness in the brain, and fevers frequently followed. Hearing of the departure of the holy Father Ambrosius and the fame of his miracles, and having a piece of the cloth of his garments brought to her and applied to her head and nostrils, she immediately obtained the benefit of health.

[198] A certain woman named Ghesa, of the parish of St. Peregrinus, corroded jaw, was suffering such an illness in the jaw that many holes appeared on the outside: who, coming to the tomb of the Blessed Father Ambrosius, when she had commended herself there by his merits, she was fully freed.

[199] A certain man named Andrew, called Romagnolus, of Colle, had a condition in the throat, swelling of the tonsils, which is commonly called stranguillione, for eight days, upon which fevers followed: and the illness grew so much that he could eat nothing. Rising in the morning therefore and recalling the merits of Blessed Ambrosius, he commended himself to him with much devotion, promising to show certain reverence at his tomb, if the Lord freed him by his merits. Which done, that very morning he was perfectly cured, to such an extent that everything tasted good to him and he could take food as before; and he felt so strong as if he had never had any illness in his body.

[200] A certain boy of fifteen years, son of Pele de Mignanellis, flux with vomiting, named Marcus, suffered for two continuous days a flux and vomiting, and from the weakness had almost reached extremity: whom the Lady Imiglia his mother devoted to Blessed Ambrosius with the promise of due reverence to be shown: which done, the boy immediately began to sleep, and waking was shown to be perfectly cured.

[201] A certain woman named Vanna, of the parish of St. Peregrinus, illness of the breast, suffered a grave illness in the breast for a year and a half, and could not be cured by the help of doctors: and after a vow was made to Blessed Ambrosius, she obtained the benefit of health.

[202] A certain lady named Nera, of the parish of St. Martin, a violent cough, related to the Brothers that her son, named James, nine years old, was suffering so severe a cough that he had lost his appetite, and could not be cured by the help of doctors, indeed his life was greatly doubted by them: whom the mother, seeing him so afflicted and despairing of human help, had recourse to the merits of Blessed Ambrosius, and commended her son to him with her whole devotion and devoutly devoted him. When the vow was made, the aforesaid boy was immediately and fully cured.

[203] Vannes, of the parish of St. Andrew, suffered for a year a grave inflammation and obstruction of his liver, obstruction of the liver and could not be freed by doctors' remedy: who, coming to the sacred relics of Blessed Ambrosius before he was committed to burial, and devoutly kissing his hand, and having made a vow to him, obtained the benefit of health.

[204] A certain man of Monterone ^b of the Valley of the Arbia, named Tura, incurred a disease of the liver and spleen for a year and more, disease of the liver and spleen, to which fevers frequently followed, and the remedies of doctors were in no way helping him. Therefore, persuaded by a certain devout lady, he devoutly commended himself to the merits of Blessed Ambrosius; promising that if he obtained health through his patronage, he would show due reverence and memorials of the miracle at his tomb: which promise he expressed in words before many bystanders, with them testifying, and he immediately obtained health fully.

[205] In a certain man named Guido, of ^c Marchiano, of the diocese of Siena, three kinds of diseases were joined together, also of the liver, lungs, and hemorrhoids, which most gravely afflicted him, namely of the liver, lungs, and hemorrhoids: to which, though he had applied doctors' remedies, he felt absolutely no improvement, having been subject to these diseases for ten years. Therefore, hearing the new fame of the miracles and benefits which the Lord was bestowing by the merits of Blessed Ambrosius on very many sick people, he had recourse to God and His Saint with great confidence, and humbly commended himself to him; promising certain acts of reverence and signs of devotion at his tomb. Which done, he was immediately and fully cured, so that he never afterward felt anything of the sort.

[206] A certain man named Bertus, a citizen of Siena, had incurred so grave a disease of hemorrhoids also of hemorrhoids. that he could not sleep or rest, and had already lost his appetite for eating, and no human medicines were helping him, having been subject to so many pains for three months: but after a devout vow was made to the pious Father Ambrosius, he obtained the divine remedy and the benefit of health.

[207] A certain lady, wife of the aforesaid Bertus, since she lacked offspring, a sterile woman made fruitful devoted herself to God and Blessed Ambrosius, that if offspring were granted to her, every year she would show certain acts of reverence at his tomb and provide meals for the poor: which done, offspring was granted to her. But that the virtue of the Saint might appear more fully, both the mother seemed to be endangered in childbirth and the son after birth: but with continued devotion to the Saint of God Ambrosius, the mother was freed from the danger of childbirth: and she herself and the child preserved, but the child still incurred such an illness

after nine days that he seemed to lack movement and sensation; and he remained near death and as if dead for one day. But his parents by no means grew tepid from their devotion to the Saint, invoking him more and more ardently, and promising vows and acts of reverence: which done, the boy immediately opened his eyes and began to suckle at the breast, so that on the following morning he was brought entirely sound to the tomb of the aforesaid Father.

[208] A certain woman, ^d Neria by name, of the parish of St. Donatus, was in the danger of giving birth, and could in no way deliver the child for two days, another woman in childbirth but rather it was feared that she would breathe her last. After many prayers, therefore, and invocations and devotions of the Saints, she was admonished by the bystanders to invoke the aid of the new Saint Ambrosius. Something of the cloth of his garments was also sought: which when found, her mother took and placed upon the bare body of the suffering woman, and with much devotion invoked the patronage of the Saint: moreover the daughter herself most devoutly devoted herself to God and St. Ambrosius, aided by the touch of the garment of Blessed Ambrosius: with the promise of certain reverence to be shown. A wonderful thing performed by Him who is always proclaimed wonderful in His Saints! For immediately at the touch of the aforesaid cloth she felt herself freed from pains, and immediately gave birth to a son without pain, all sadness turned to joy, to the praise of God and His Saint.

[209] also another. Moreover another woman, named Rofa, of the parish of St. Salvator, while she was in labor and the customary pains, had lost the strength to give birth, and so she continued through the whole night, and her life was greatly doubted by those around her: and amid her anguish, having made a vow to Blessed Ambrosius, immediately at his invocation she gave birth to a male child: whom, when she had decided to call by the name of his father, she changed the name and rendering thanks for the grace she had received by the merits of the Saint, she called him Ambrosius, that she might mark her son with the name of her benefactor.

[210] A certain woman, ^e Sana by name, of Florence, had such a severe disease of the womb for two months and more that she seemed to be totally corroded: a disease of the womb cured, and coming to the new tomb of the new Saint Ambrosius, she prostrated herself upon it with devotion and tears, and when she had continued her devotion for some time, and had redoubled her invocations and prayers, and had made a vow of some reverence to be shown to him, she obtained the benefit of health.

[211] The Lady Diamante, of the parish of St. Leonard, had long suffered the affliction of kidney stones, and of calculus. with such bitter and horrible torment that she could not rest; therefore she began most devoutly to invoke the protection of Blessed Ambrosius. With continued devotion to him, after a few days she passed a large stone the size of an egg, which was hung at his tomb for a long time.

^a Thus the sense, gaping from the fault of the copyist, had to be supplied, as the Italian version of Julius taught: in which you also have the name of that religious woman, Sister Eugenia.

^b This lies to the East of Siena at an interval of five miles, taking its name from the rivulet Arbia, Arbia river. which, having received from the west the Bozone, Sora, and other streams, flows more copiously into the Ombrone.

^c The tables mark Manciano between the rivers Albegna and Flora, on the borders of the Duchy of Castro, more than 40 miles distant from Siena to the south.

^d Julius reads Nisia.

^e The same reads Giana.

CHAPTER XVIII.

On internal temptations and afflictions removed by the aid of Blessed Ambrosius.

[212] In the preceding chapters, cures of pains and swellings and diseases of nearly every kind in nearly all the members of the human body have been set forth, [Thus far concerning evils arising from an intrinsic cause: now concerning others.] so that no part of the body, no kind of disease, may be devoid of his power, and all may redound to the praise of God in His Saint. Not only however did the aforesaid Father obtain cures of diseases that arise from an intrinsic cause, about which something has already been set forth above: but also of injuries that arise from an extrinsic cause, whether brought about by the demon, by fortune, or by man, about which we must now append: but first about those which are brought about by the demon with respect to afflictions of the mind.

[213] A certain young man was in love with a certain person with the most vehement love, to such an extent that he had given himself to the devil, By vows made to the Blessed One who already held him, for the completion of his wicked desire. On a certain evening he asked a certain friend of his to bring the said person to a certain appointed place: and when this friend promised to do it and was arranging the crime, the aforesaid young man, coming to himself, began to be pricked with compunction and to say within himself: Wretch, what am I about? Into what miseries am I sinking? By what most wicked love am I bound? He began therefore to invoke Blessed Ambrosius humbly, making a promise and emitting a vow of certain reverence to be shown to him, an impure love is removed from a desperate young man: if by his merits he might be released from such a bond. And behold, immediately the change of the right hand of the Most High was made in him; for as soon as the vow was made — indeed he had barely finished the words — he felt himself wonderfully and clearly relieved; and that person whom he had loved so ardently and tenderly was turned to vehement hatred in his heart. And when in the morning he saw that person, he could not, out of hatred, even look at the one whom on the preceding day he could not for love expel from his heart. All the aforesaid things the said young man narrated to Brother Dionysius de Beccis, of whom mention was made above, in confession, permitting him — while keeping his name secret — to preach these things to the people.

[214] Moreover, another man, at the instigation of the demon, was so inflamed with the love of a certain person another is freed from a similar temptation: that, as he testified, love did not allow him to live: who, attracted by the singular purity of the Saint of God, and horrified at the impurity in himself toward which his anxious heart was burning, went to his tomb, commending himself with much devotion to the Saint: nor did he depart until he was made clean from the aforesaid passion, to such an extent that never from that time, as he testified, was he troubled by the love of any lust, as if through the mediation of the heavenly man of God, a heavenly dew had been sent into his heart.

[215] A certain lady named Bonaventura, of the parish of St. John, a religious man asserted under oath that a certain religious man was in great anguish of heart and much disturbance, to such an extent that he was tempted to leave the Order in which he had served God for nearly forty years. And when he told this to a certain sister of his, and she, out of carnal affection sympathizing with him, was urging the same thing; this lady, hearing it, opposed from the other side, and began to reprove the aforesaid Brother's sister with holy zeal, and to exhort the Brother himself to the contrary. She also pointed out to him how many benefits she received by the merits of Blessed Ambrosius, of which something was set forth above *: is delivered from the danger of apostasy: and therefore she advised him to commend himself devoutly to him. number 104 Then the aforesaid Brother, moved by her words, asked her to invoke St. Ambrosius with her prayers: for he was by no means of his Order. And she, solicitous for the salvation of that Brother, did not delay in doing this very thing. It therefore happened that while the aforesaid lady was carrying a wax image to the tomb of St. Ambrosius, as she afterward learned, behold, immediately the Brothers who had done an injury to the aforesaid Brother and at the instigation of the devil had been the cause of his temptation, acknowledging their fault, asked his pardon, begging him to forgive their offense: and he, immediately placated in spirit and changed for the better, was confirmed in his good purpose; persevering until today, as she reported, in his Order.

[216] Just as the devil sometimes implants disordered love, so also he sometimes implants unnatural hatred: of a desolate widow for a certain woman named Gemma, of the parish of St. John, reported to the Brothers that while her husband, out of extreme poverty, was pawning her garments; her brother, perceiving this, was angry against his sister for consenting and said that he would never seek his help in any of his needs. But her husband was banished and in need, and he had to leave her destitute. Seeing herself completely abandoned, she came to the tomb of Blessed Ambrosius, commending herself to him and asking that he restore to her the goodwill of her brother. When therefore in the evening she returned home, her brother met her, the goodwill of an offended brother is restored. saying with indignation: Where are you coming from at such an hour? She answered: I went to Blessed Ambrosius, and I asked him to restore your goodwill to me. He immediately answered: Blessed Ambrosius has heard you. He therefore gave her money, and out of love for St. Ambrosius nourished and fed her according to her need.

[217] It is moreover to be believed a work of the devil that the minds of certain people in matters very useful to their neighbor, from an excessive prejudice of their own estimation, can be deflected by no persuasion of friends or relatives: the spirit of a woman stubbornly opposed to her husband's interests of whom I have found some wonderfully changed by the merits of this blessed man. For a certain lady of the habit of Blessed Dominic reported to the Prior of the Friars Preachers that a certain uncle of hers owed her a certain sum of money, which she greatly needed, and yet he could not repay it without selling some property, for which the wife's consent was required, and she could be inclined by no persuasions or guarantees of her relatives. Despairing therefore of human means, she had recourse to the aid of the aforesaid man of God, devoting herself to him and making promises of some reverence to be shown at his accustomed solemnity, if within six months from that point he would change the mind of the aforesaid woman: who seems to have been all the more difficult to incline in proportion as the Lord has endowed the mind with greater freedom: is softened within the prescribed time: and yet it did not surpass his powers: for on the last day of the sixth month, so that to her no day might appear unknown, no vow of the supplicant unknown, the mind of the aforesaid woman was inclined, and she gave consent according to the petitioner's vow. But as his solemnity approached, at which the vower's promise was to be fulfilled, the aforesaid vower was covered with so many pustules that she could in no way fulfill her promise. And therefore she added repeated promises of reverence, if at least she might be relieved enough to be able to fulfill the promised acts of reverence: which was happily done, and after a short time she found herself totally freed.

[218] A certain nobleman, while he had resolved to enter into a useful marriage for the daughter of his brother, a pledge of an unsuitable marriage is remitted: and had already given a promise not without danger revocable; that brother of his, without his knowledge, with the devil (as is believed) arranging it, gave a pledge by instrument for another, from which neither such honor nor such advantage followed, and from the other side there was no little disturbance, to such an extent that his aforesaid brother, as if placed in a difficult position, out of bitter sadness resolved to have recourse to the protection of God and the Saint of God: to whom he devoutly bound himself, even with great promises,

if he would annul the brother's promise, already confirmed, without scandal, so that he might avoid scandal and shame, and might obtain his own desired wish: which, because it was more acceptable to God, was fulfilled by the merits of Blessed Ambrosius through divinely contrived occasions, with the consent of both brothers, when previously it had seemed almost impossible ^b.

[219] A certain man of Montalcino, being of good sense and good reputation, while he once went outside the town for some need, saw a certain wolf, or a demon transformed, a madman restored to his senses. whose form the wolf bore: at the sight of which he was immediately alienated from his mind, and remained in alienation for three days. But after a vow was made to St. Ambrosius by his friends and relatives, he immediately began to sleep, and after sleep he arose sound, healthy, and restored to his former sane mind: on account of which, according to the promise of the vow, many brought him to the tomb of the Saint, and swore upon the holy Gospels of God that all the aforesaid things were true.

^a Julius omitted nearly all the miracles of this and the following chapter in his version.

^b You have these things more distinctly in the first Acts, number 117.

CHAPTER XIX.

On those manifestly vexed by the demon and freed through Blessed Ambrosius.

[220] Now we must append concerning those who were evidently troubled by the demon, There are freed: a woman possessed for twelve years, and were evidently freed by Blessed Ambrosius. For a certain lady of ^a Pille was reported to have been troubled by evil spells for twelve years; for seven years indeed imperceptibly; but in the seventh year the demon began to manifest himself through evident signs. For the invisible agent began to visibly tear her garments and face, and to pull out the hairs of her head, and also to give answers. For when asked who he was, he responded that he was one of those who were cast out of heaven. Twelve persons could barely hold her. When asked, three days before the feast that is celebrated for the Blessed One by the citizens, when he would depart, he raised three fingers of the possessed woman. When asked whether he would remain for three years, he answered no. When asked whether he would remain for three days, he indicated yes. But she could not be brought so quickly to the tomb of the Saint. On ^b Passion Sunday, therefore, slightly after the said feast, the demon began to cry out: I can remain no longer: Ambrosius is driving me out. Then the persons connected with her strove more to bring the possessed woman to his tomb: and when she was brought, the demon began to spit and extinguish candles, because he could no longer do harm: but after a short time he completely departed, and the aforesaid woman was entirely freed from his molestation. Many trustworthy ladies swore that all the aforesaid things were true.

[221] A certain Bonannus of Fucecchio, who dwelt at Siena, testified on his word that while he was going with a certain girl and many others to the forest for ^c firewood, a girl invaded by a demon for her wantonness, the aforesaid girl began to sing with many others and to speak joyfully, perhaps beyond measure; over whom the evil spirit received power. For she suddenly began to stammer, and lost her speech entirely: and when she came to a certain pool of water, she wanted to throw herself into the water, but being held back by others, she began to turn herself about horribly: and her face grew pale, and she became cold like a dead person. Her throat and belly swelled up in a wondrous manner; and she emitted terrible wailings, and with her mouth open, her tongue was protruding or rather being stretched out. The aforesaid Bonannus made the sign of the Cross upon her and commended her to Blessed Ambrosius, and admonished her to do likewise: and when she did so, she immediately found herself free from all prior molestation by the demon, and seeing the demon she exclaimed: Do you not see the most black one? And as he departed, she obtained complete soundness.

[222] and another drawing water at a fountain, A certain man named Dominicus reported that his sister, going to the fountain of Vallis Montonis in the fortress, was invaded by a horrible fear, and saw, as she reported, a most black shadow, and wishing to cross herself she could not, nor name the Blessed Virgin: and a certain itching and ^d tingling ascended from her foot to her head. Having drawn water, she sat down, and as if alienated by the evil spirit, she began to laugh: and when she wished to name St. Ambrosius, she was more vehemently tormented. Brought home, she began to emit screeching sounds and to be thrown to the ground and struck: and so the demon tormented her for two days: during which she ate nothing and did not sleep, and barely three persons could hold her as she wanted, it seemed, to dash herself to the ground, tearing her clothes, and biting her own tongue. With great difficulty they brought her to the tomb of Blessed Ambrosius: where, commended by her bearers to the merits of the blessed Father, after many screeching sounds and cries of the demon, she fainted; and after a short time, coming to herself, she said that she had been freed by the merits of Blessed Ambrosius: as was afterward evident from the effect, as many testified, confirming their testimony by oath.

[223] Another woman of ^e Monte Capraria, in the county of Florence, also two possessed for five years: was possessed by a demon and afflicted with much torment for five years: and when she was brought by certain women to the tomb of this Blessed Ambrosius at the end of Vespers, the demon could not prevail any longer, but departed, and she was entirely freed: and all the women who had brought her testified to these things.

[224] Another woman, of the parish of St. Salvator, was vehemently tormented, alienated, and made mute by a demon for five years, until she was brought to the tomb of this Father: approaching which she exclaimed, saying: Truly St. Ambrosius is holier than is said, and through him I do not doubt I shall be freed. Drawing out therefore a little delay there, she found herself fully freed from the bonds of the demon.

[225] Moreover a certain girl, who dwelt with Minus, a ^f mantle-wearer of the house of mercy, began to be so vehemently tormented by evil spirits and a girl miserably tormented, that many times a day she was cast to the ground, sometimes into fire: nor could she well be restrained by the strength of men, and she had already completely lost one side. After many of her torments, those who were present began to exhort her to commend herself to St. Ambrosius: Minus himself also exhorted her to the same, and he himself commended her. Brought however to his tomb, she began to cry out: Behold St. Ambrosius; behold such a one: naming various deceased religious who were reputed to be holy men, as if his companions. And after this she fell asleep for a little while, clinging to a certain lady who was holding her, and waking, she said: Behold, I am already freed by St. Ambrosius: who said to me: See that you do not return unless you fulfill what you have promised. I know why this happened to you: because, as the Blessed One appearing indicated, for you drank from the fountain of the vineyard of your lord, and did not sign it with the sign of the Cross: be careful that it does not happen to you in the future. The girl saw herself freed, as she asserted, in this manner: for St. Ambrosius appeared in the hood of the Brothers of the Order of Preachers, and with a crown on his arm, which was most beautiful, and it seemed to be entirely full of Angels of God, who with joined hands attended upon this St. Ambrosius: and above appeared most beautiful white doves: and then the crown which he held on his arm he placed on his head: and a certain religious man accompanying him fitted the crown more tightly to his head; and then, thus crowned, with the attending Angels raising their hands to heaven, he took from his side a small box, in which, with ointment contained therein, he began to anoint the aforesaid girl, first on the larger toe of the foot of the afflicted side, then in many places on the same side; she had neglected to sign her drink: then the eye, from which he expelled a most black and foul demon, who fled with much stench more quickly through a window of the church: then he drove another from her tongue. The hand however with which he anointed her had a most beautiful ring, having a certain precious gem, whose width encompassed the whole width of the hand and fingers. Which gem was full of Angels, with hands raised to God and prayers for the whole time of the vision. When the anointing was done and full soundness received, he said to her: You shall have yourself tonsured by your mistress: which is a sign of the purpose of chastity, and he added: I know that you shall be one of the Saints of God: nevertheless do not on this account neglect your life; but be careful and strive to avoid every sin, and do not take food or drink inordinately. She testified under oath that she saw all these things.

[226] Moreover another woman of Monte Capraria, as her mother reported to the Brothers, again a woman possessed for five years; was possessed and tormented by a demon for five years: at length, brought to the tomb of the Blessed Father Ambrosius, after many adjurations and the sprinkling of holy water, the demon was asked whether he would depart soon: who answered that he would soon have to depart: And this, he said, will be the sign, for then this woman will sneeze. After a short sneeze therefore she expelled the demon at the same time, and being fully freed, she gave thanks to God and His Saint.

[227] A certain Salvettus, of the parish of St. Quiricus de Berardenga, and another who invoked a demon out of impatience; as certain trustworthy persons related who were connected to him: while he was once going with his donkey and the donkey fell, he invoked the demon for help, being impatient at the accidental fall: and therefore he was given over to the power of the demon: by whom he began to be vehemently tormented for a day and more, until he was brought by his brother and other friends to the tomb of Blessed Ambrosius. There however after commendations and ad…

[228] A certain woman, of the parish of St. Justus de Berardenga, reported to the Brothers and a daughter insolent to her mother; that while she was eating with a certain daughter of hers, named Sapientia, who was answering her improperly, her mother cursed her — namely the daughter — whom immediately after the curse the evil spirits invaded. And when she was supposed to go to bed, she began to cry out and say, such and such a one torments me, naming certain dead persons according to the deception of the demon: then she added: We shall go to the Saint. To whom the bystanders answered: To what Saint? The girl answered: To the Saint of Siena, who is called St. Ambrosius. Then they asked the demon: What sign shall we have of your departure? Who under the person of the girl answered: When I arrive at the tomb of the Saint and I faint, I shall be freed. And when she was barely brought there, as had been predicted, she fainted, and after a short time, coming to herself, she took a candle offered to her, and signed herself, freed from the bonds of the evil ones.

[229] A certain Dinus of ^g Rosia related that his sister-in-law, named Ceccha, was possessed by evil spirits in this manner. For it happened that at certain

wedding celebrations she was dancing in a ring dance with a certain other woman, as well as a girl seized during dances. and an instrument was being played in which she greatly delighted: and in the very act of this dissolution, the demon seized her and began to torment her for many days. She began moreover to speak certain secrets which a simple person could not know. Among other things she said: Send for Dinus — namely the aforesaid — and tell him to bring Christiana immediately to Siena to St. Ambrosius, who will free her: otherwise I have companions who will kill her. When Dinus came, he said to her: What are you doing here? He answered: I have been sent by my Lord to defend this woman from my companions, because she is not worthy of such a death: but I cannot remain here beyond this day: and therefore quickly bring her to St. Ambrosius before I depart from here. To whom Dinus said: Who is your Lord? He did not want to name him. But Dinus added: Is not your Lord the Lord Jesus Christ? He answered: Yes. But again he asked him: What sign shall we have of your departure? He answered: When Christiana blows, we will depart. When therefore she was brought to the tomb of this blessed Father, in a breath, as had been predicted, all the evil spirits departed from her: and coming to herself — she who during her alienation (as is believed) had seen many things — she proclaimed great things about the sanctity of Blessed Ambrosius.

[230] The more we examine the deeds of evil demons, the more their wickednesses become known, A demon boasting of an injury inflicted on a Priest, and the more clearly the mercy of the Saints opposing them shines forth. For a certain Priest ^h, a Canon of St. Vincent, while he was visiting a sick person of his parish, at the exit of that house felt a certain wondrous blow, so that he could not discern whether it was an external blow or arose internally from a natural event: so great a pain, however, he incurred from this that he could barely draw a breath or breathe: on account of which he lay in bed for three days. After the third day, he was called to a certain possessed woman; in whom the demon was exercising his malice. While therefore the Priest was saying certain Gospels and prayers, the demon began to reprove him and say: Do you not know what I did to you? If I could have done more, I would have done worse. To whom he, marveling, said: boasting through a possessed woman of having struck him, is expelled from her: What did you do to me? He answered: Do you not know how I struck you as you came out of such a house? If you had not had Holy Orders, I would have done worse to you. Then he recalled the blow whose author he did not know. To whom the Priest said: I promise you that I will bring you to St. Ambrosius, and Vespers will not be rung before you are expelled from this body. Then the demon began to cry out: Ambrosine, Ambrosine. But when he was brought with violence and great screeching to his tomb, after a short time with much wailing he departed from the body of the possessed woman, and she was freed from every molestation.

[231] Moreover, evil spirits possessed many others: one namely of Monte Capraria for five years; another of Volpaia for four; three others are freed: and a third of Cassiano for eight: all of whom, either themselves or others on their behalf, had recourse at various times to the protection of this blessed Father; and being brought to his tomb, receiving power by his merits, they were completely freed and restored to their former health.

[232] A certain woman named Benvenuta, as her father and mother testified, incurred a certain illness as well as a girl brought to the point of death, with a horrible tremor, so that she would lose her speech and be brought to the point of death: nor could the kind of illness be determined, except that it seemed to have the characteristics of demonic possession. They therefore had the Priest to whom she confessed investigate whether he saw any delusion: and she answered that a certain black thing appeared to her, which seized her by the hair with one hand, and with the other wished to touch her and bite her with its horrible mouth. Then a certain white thing would come over it, by terror of specters: which (as a good Angel would drive away a bad one) would drive that black thing from God's woman. Coming to herself therefore with difficulty after some respite, she invoked Blessed Ambrosius and commended herself to him with much devotion. After the vow was made, she found herself free from all molestation, after the turning of a year, at the solemnity that is celebrated in his honor.

[233] A man named Andreuccius, of ^i Ligniano ad Assum, was so troublesomely invaded by troublesome spirits and a very troublesome demoniac. that he would strike men and women with cudgels, stones, and fists, as they came his way, and disturb the whole neighborhood. His mother therefore, recalling the virtues that God was working through Blessed Ambrosius, made a vow on behalf of her son to him: which done, he was immediately freed. But because she was forgetful of the promise, he was again seized as before: and when the vow was repeated by the mother, he earned a repeated liberation: and she, coming to the tomb of this Blessed One with her son, testified to all the aforesaid things, giving thanks to God and His Saint.

^a In the tables Pigli, within the seventh mile from Arezzo to the South: but about 30 miles distant from Siena.

^b Hence the knot that tormented us at number 104 of the first Acts is to be resolved: because there this liberation was written as having been done on the feast of St. Ambrosius, and yet on the vigil of St. Benedict the demon had said he would depart in three days: for the Compilers here were confused about the circumstance of time, as elsewhere in certain other matters.

^c Legnami is what the Italians call any brushwood fit for fire.

^d Formicatio is said by Pliny to be a condition of the body in which ants seem to be running about through it; Formiculatio and formicare a vein with a weak and frequent pulse imitating the movement of ants: just as in Greek μυρμηκίασις and μυρμηκιζειν are used from μύρμηξ, ant.

^e On a journey of about 16 miles along the northern bank of the Arno going toward Pisa.

^f Thus in Instrument XIX a certain Finuccius seems to be surnamed Mantellatus: because, namely, while using the rest of lay dress, wearing the mantle or cloak of some pious Society, Who are the Mantle-wearers? as this one of mercy was, he professed to have dedicated his labor to the ministry of the poor.

^g Perhaps Rocca, midway on the journey between Siena and Orvieto, 22 miles on either side, with a slight deviation to the west.

^h Fortunatus by name: as these same things are found in the first Acts, number 104.

^i More fully and correctly Lucignano, commonly Lucignan d'Asso, at nearly the sources of the river Orcia, in the Val d'Orcia; about 16 miles distant from Siena. There is also another village of this name on the river Esa, six or eight miles more to the north.

CHAPTER XX.

On those injured by man or by chance and healed by Blessed Ambrosius.

[234] There are healed: a boy dangerously bruised in the head from a fall, After the display of power over the illusions and injuries of the demon, we must next turn to the cured injuries inflicted by man. For while certain boys were playing, or perhaps quarreling, as play is often wont to turn into a fight; one pushed another, named Dominicus, of the parish of St. Donatus, so hard that he fell upon a certain stone, from which some swelling on the forehead followed: on account of which he did not bother to abstain from washing his head. But the swelling was continually increasing, to such an extent that they consulted a doctor: who carefully inspecting the tumor many times, and applying the usual remedies, after due maturation told the father that pus had collected in the forehead and that an incision would have to be made. When therefore lint and cloths were being prepared for this incision, the parents, trembling on account of the tenderness of boyhood, had recourse to the protection of this Blessed One, and devoted him to the same, not perhaps with full devotion: and therefore on the following morning they found the swelling not entirely removed but diminished, to such an extent that the doctor judged an incision to be unnecessary: from which, with devotion growing more fervently, before they returned home they found the swelling totally ceasing, and him fully freed.

[235] also another gravely injured by a stone thrown at him; A certain Notary of the parish of St. Peregrinus, while playing at a game of stones, was asked to come to the house of the Friars Preachers, to draw up an instrument about a certain miracle performed through Blessed Ambrosius: who, both because he was incredulous of miracles and because he was upset from such a game, refused to go. After a short time, however, he heard the report that his son had been fatally struck in the head by a certain large stone, a certain boy throwing this stone who, while intending to strike another, by the judgment of God struck this one. With blood therefore flowing, and the bystanders — who saw the blow and the stone bouncing up high and such great effusion of blood following — despairing of the boy's life: the father, coming to himself, thought that this danger had happened to him on account of his incredulity and contempt: and therefore quickly coming to the tomb of this blessed Father, and asking pardon, he devoted his son in the evening with the promise of some reverence. On the following morning, when the place of the wound was unwrapped, it was found fully healed, with only the scar of the wound remaining.

[236] Matus of ^a Avena, as was related by trustworthy persons, a captive freed twice from enemies; having been captured by a certain enemy of his and bound, was led into the palace of certain nobles, where there was a certain window fortified with iron bars. While he remained thus in bitter anguish, he recalled Blessed Ambrosius and devoutly commended himself to him: which done, his hands were immediately loosened, and approaching the iron window, he seized the iron with his hands, which was bent like wax and broken: and applying a rope, he went out through the window, descended, and fled. After the eighth day, however, on account of his carelessness, he was again captured and placed in a similar place with guards: but again, with a similar vow made, in the clear light of day his hands were suddenly loosened, and he departed before their eyes as they watched in amazement: to whom the bystanders said: Do not pursue him, for he has commended himself to such a Saint that he cannot be captured: and therefore on account of their amazement and such dissuasion, they allowed him to depart freely.

[237] A certain Anthony, of the parish of St. Donatus, as was related by trustworthy persons, a lethal wound of the head cured without incision: was struck by a stone in the head so severely that he had to employ two doctors for his care: but, as was afterward judged by other doctors, they had allowed the wound to heal without extracting the broken bone: which was judged from the fever that followed: and therefore they judged it necessary to make another incision. The mother, however, dreading the incision, judged it better to have recourse to the aid of Blessed Ambrosius, to whom she commended her son with maternal affection: which done, before the incision was reached, she received him sound and healthy.

[238] A trustworthy woman named Borghese, of the parish of St. Stephen, reported that a woman struck by many blows escapes safely: while she had been left a widow and was demanding her dowry from those to whom it pertained, they

not only refused to repay but threatened her with death and menaced her; so that she fled from their presence, and they pursued her to the place where she had taken refuge. And while she was resting in bed with a female relative, one of them climbed to the upper floor of the house and began to strike her in the bed with a drawn sword: perceiving which, she immediately invoked Blessed Ambrosius. When therefore she had been struck many times intentionally, and her relative only incidentally wounded; she felt no injury afterward, but her relative incurred death therefrom.

[239] dangers from a bone lodged in the throat dispelled: But now we must turn to those things that happened purely by chance. In two persons a similar misfortune occurred, and a similar assistance of the pious Father followed: one of them a woman near ^b Casole, of the diocese of Volterra; the other a man at Siena, of the parish of St. Peter de Scalis; who in different places and at different times, while eating meat, a bone became lodged in the throat of each of them, so that they could neither swallow it nor expel it: and placed in incredible anguish, they had recourse to the protection of this Father, who came quickly to their aid: of one of whom the throat swallowed the bone without danger; the other expelled it.

[240] In the city of Orvieto, a woman, while she was carrying her child carelessly to bed in the evening, a boy fallen from an upper floor restored to life: the child fell from her arms below the upper floor, and with his neck broken, he became entirely black, and already had no breath: so that he was thought dead by the doctors and other bystanders. The mother therefore, hearing the fame of the miracles of this Blessed One, devoted her son to him: that if he restored him to life, she would go to Siena to his tomb, to show him the promised acts of reverence. Immediately therefore, the vow having been made, the boy began to open his eyes and was restored to his former soundness.

[241] A certain woman named Bianca, of the parish of St. Christopher, asserted under oath another cured who was shattered from a fall: that her son of three years fell from the upper floor of the house, seven arms in height, so hard upon a certain seat that he suddenly became cold and appeared as if dead. The mother therefore had recourse to this Blessed One; and promised vows and certain acts of reverence to be shown, if her son were restored to her: which done, the boy came to himself unharmed, as if he had suffered no harm.

[242] a fishbone drawn from the gullet: Lord Moncata, a noble citizen of Siena, while eating fish carelessly, a very twisted bone lodged in his throat in such a way that it could not be separated from his throat by any art of medicine. Recalling therefore this Blessed One, he devoutly commended himself to his merits, and vowed that he would show him certain acts of reverence. When the vow was made, he began to rest: and while resting, he found the bone drawn out imperceptibly upon his tongue: which he immediately reported to the Brothers, quickly fulfilling his vow.

[243] The Lady ^c Thome, of the parish of St. John, testified on her word one wounded by a stone falling on his head is cured, that while her six-year-old son was pulling a certain branch from the roof, the branch brought along with it a certain stone, which fell upon his head and gravely wounded him. The bystanders applied bandages to the wound; and did not wish to reveal the severity of the wound to the mother, because they feared danger. She, no less afraid, devoted her son to the Blessed Father Ambrosius with much devotion. Who after the vow began to sleep, and waking from sleep called his mother, saying: Blessed Ambrosius, with the Blessed Peter and Paul cooperating with him, has freed me. And she, unwrapping the wound and also calling the doctor, found no injury on his head.

[244] The same lady reported another memorable event concerning the same son of hers: and a gravely injured foot: for while he was holding a new sickle in his hand, carelessly pulling it and wishing to lift it from the ground, he cut the flesh of his foot, so that the incision appeared in four toes. Seeing which, the devout and pious mother invoked Blessed Ambrosius with her accustomed devotion, commending her son to him, and nevertheless joining the cut toes and binding them with a bandage: and when, after repeated commendations, on the following morning she unwrapped the place of the wound, she found the toes uninjured and the wound so healed as if he had never suffered any injury.

[245] A certain man named Nalduccius, of the parish of St. Anthony, crushed under a collapsing vault, while entering a certain vault, at its entrance part of the vault fell upon him, so that he was entirely covered with earth. Noticing which, a certain woman living nearby began to call the neighbors, and she ran up and endeavored to raise the earth, so that she touched his hair. Others also ran up, removing earth and very large stones: and they could barely extract the boy from there: but in a wonderful manner they found him entirely uninjured. He said however that he saw Blessed Ambrosius helping him and protecting him from all the weight. he is brought out safely. Nor however did I find anyone commending the boy himself to him: but since he was from the neighborhood of the Friars Preachers, namely of Campo Regio, where the aforesaid Father is singularly and in many ways celebrated, he seems to have a singular care for those dwelling there; and does not wait in necessity for the prayers or promises of those from whom he receives the sacrifice of praises unceasingly.

^a Julius writes Avenna.

^b Situated midway on the road that leads from Siena to Volterra, with a slight bend to the South, on a hill, ten miles distant on either side.

^c Thomasia according to Julius.

CHAPTER XXI.

Help given to others injured by chance and concerning irrational creatures, rendered to men by Blessed Ambrosius.

[246] The Lady Becca, of the parish of St. Vincent, related with firm assertion A boy with a hernia from a fall is healed: that her son, falling from the hands of his nurse, was ruptured in the groin, so that his viscera flowed down enormously to the lower part: therefore, encouraged by a certain confidante of hers to commend him to St. Ambrosius: when the commendation was made here and many times repeated with growing devotion, the boy was most fully healed and consolidated.

[247] When certain drinkers at ^a Asciano, in the district of Siena, had gathered in a certain tavern to drink; while a certain ^b Lenzus by name, of Pistoia, was drinking, another man, out of the unruly cheerfulness that is usual among drinkers, wished to seize the glass already applied to his mouth: also one who had swallowed a piece of glass which being broken by the violence of one or both, it happened that the one who wished to drink the wine swallowed a piece of it, long and wide: from which he was in great anguish for two days, and no way of escape was seen by the doctors: for he was already completely turning black, and at the doctors' advice he confessed his sins, and despairing of bodily life, was arranging for his soul. At the suggestion of a certain devout woman, he devoutly commended himself to this holy Father; after which commendation he immediately expelled the piece of glass without any anguish, freed from all anguish and danger.

[248] Joannes of ^c Travali reported to the Friars Preachers that he had received a letter from his own son, and a certain man in Sicily fallen from a horse, that falling from a certain horse while riding in Sicily, he incurred so severe a pain that no human aid could help him. Recalling therefore the Blessed Father Ambrosius, he devoutly commended himself to him, and offered the customary acts of reverence at his tomb: which done, immediately all injury and pain ceased: but when he neglected to fulfill his promises, he suddenly felt himself incur such great weakness that he could not move. Thinking therefore whence this could have happened to him — he who had been freed by the miracle of so great a Father — he recognized that on account of his ingratitude and negligence in fulfilling what he had vowed, he had deserved worse: and therefore, making the vow again with a firmer purpose of fulfilling it, he was again freed from every inconvenience: from which, immediately writing to Siena, he made the miracle known to his father, asking that his vow be quickly fulfilled: which he faithfully did, and related to the Brothers.

[249] A certain Peter, of the parish of St. John, reported to Brother Dionysius of San Gimignano also a man with a hernia, that while his intestines were ruptured, deprived of every human remedy, he had recourse to Blessed Ambrosius, devoutly commending himself to him with prayers: and immediately after this he found himself fully freed, and felt no further injury in this matter.

[250] A certain boy of ^d Ciggiano fell from a certain mattress, which the poor use for a bed, and from the fall was so shaken and a boy fallen from bed, that, immobile in his hands and feet and whole body, he was thought dead by the bystanders. His parents therefore, commending him by the merits of the blessed Father, offered him many promises of acts of reverence: which done, the boy immediately began to speak, and with growing devotion of prayers, after a short time he was fully freed: and his father and aunt brought him to Siena to the tomb of the Blessed One; and reported all these things to the Brothers in the word of truth.

[251] A certain Martin by name, of the parish of St. Peter de Ovile, reported to the Brothers and an injured foot: that while on a certain day, having become sleepless, he was walking about through his house, he accidentally struck a certain dish: from which he incurred such a great injury that, with a wound inflicted on his foot down to the bone, his flesh was broken, with an indescribable pain following. With much labor and anguish he went to a doctor, but the one he wanted he did not find: he found however a certain Priest devoted to this blessed Father, who taught him a doctor — namely Blessed Ambrosius himself — whom he needed to approach by no other way than by the steps of intimate devotion. At the Priest's urging therefore, he devoted himself to him and promised signs of devotion: and when the vow was made, in a wondrous manner he found himself suddenly freed from all pain and wound, and gave thanks with his whole heart to God and the Saint of God.

[252] A certain woman, of the parish of St. Aegidius, while she was staying near Volterra, reported on her word also a boy hideously mangled by a raging pig that while she was in her field with a certain son of hers of two years, a pig, apparently by diabolical instinct, rushed at the boy, and tore especially his ears and hands, and the boy was barely rescued half-alive from the beast. Seeing him thus mutilated, the mother, touched with sorrow of heart, with interior affection had recourse to Blessed Ambrosius, offering him her vows and whatever promises she could, suitable to his holiness, if she might recover her son in his former condition. When the vow was made, she placed her son upon the bed, who, already not feeling the pain of the wounds, immediately fell asleep: and when the mother afterward looked at him carefully, she found the wounds healed, the ears previously torn apart consolidated, and the boy totally restored to his former soundness: and bringing him to Siena to the tomb of the blessed Father, she related these things to many listeners.

[253] By external elements of nature, although existing internally, namely worms, the son of the noble man Parrochinus de Valcortese was tormented, as the Lady Mimma his mother

he recounted to the Brethren, & another boy endangered by worms: nor was any remedy of the physicians of any avail: despairing of these, he directed his hope and his vows to God and to the holy man of God, Ambrose: and when a vow had been made by the mother, immediately the boy expelled the worms, and full health followed.

[254] The benign Savior of mankind, who extends the salvation of his power even to beasts of burden, and also a horse on the very journey and to whatever irrational creatures are fitted for human use, willed that the merits of this blessed Father should extend even to these: for as the man to whom it happened, Bindus by name, of the parish of the Abbey of St. Donatus, faithfully recounted, while once returning from the city of Perugia to Siena, arriving at the Clanis ^e and its marshy waters, he gave the horse on which he sat a drink from that marsh: upon drinking it, the horse immediately fell into the disease which they call Confusion, to such a degree that it could in no way walk. Despairing at last of the horse, he removed both the saddle and the bridle and departed, abandoned by its rider, leaving the horse lying on the ground, as if about to die shortly: but when he had withdrawn a short distance, remembering the power of the Blessed Father Ambrose, he cried out with a loud voice saying: Blessed Ambrose, restore to me my horse, lest I with my household remain desolate: and immediately conceiving confidence, he returned: and when he struck the horse as it lay there, it immediately arose unharmed, nor did any trace of the illness remain in it: placing the saddle upon it and the bridle, he sat upon it and returned home cheerfully.

[255] Nicoluccius moreover, by name, of the city of Siena, & another injured by the iron of a master's lance. related to Brother Dionysius of San Gimignano, that while once riding and, waiting for a companion, had halted, he thrust the lance which he held in his hand into the ground: and when he afterwards drew it out, the iron coming out of the wood struck and wounded the horse's foot, to such a degree that it was necessary to bind much cotton to the wound. Fearing however for the horse's safety, he invoked Blessed Ambrose, that he might deign to come to the aid of his loss. Returning therefore home, he unbound the place of the wound, and believing he would find a great gash, which he had previously seen, he found the wound healed, and the horse in no way injured.

[256] The more trifling the matter in which this blessed Father showed his compassion, A thing stolen the greater is the condescension and compassion proved in greater matters. For a certain woman ^f named Nera, of whom mention has been made above, related that while once, in order to apply a plaster to a certain abscess ^g of her sister, which she had, she had found with no small difficulty the fat of a certain animal, carelessly placed, a little dog seized it and fled. The aforesaid woman, disturbed and embittered by this event, began to invoke Blessed Ambrose over such a matter: her neighbors, mocking her, said to her: Wait for Saint Ambrose to pull it from its belly. the cat restores it, A wondrous thing and incredible; but it was related by one worthy of faith, and about a most pious and condescending Father. For while she continued in the devotion and invocation which she had begun, behold the little dog, an animal of such great voracity, brought back the fat, which it had touched with its mouth or perhaps had devoured, intact or perhaps divinely restored, and placed it back in the spot from which it had taken it and left it there.

[257] a nascent fire is extinguished: The power of this Father extended moreover to the simple element of fire: for a certain man, Guido by name, of the parish of St. John, with his wife, wearied by the vigils over a certain sick kinsman of his, wishing to go to rest and already placing themselves in bed, when someone carelessly holding a candle, the fire began to catch the curtain, and was already climbing to the ceiling. Perceiving this, the aforesaid man, already undressed, rose up naked and seized the burning curtain with his hands, and cried out with a loud voice saying: Saint Ambrose, help me. At this invocation, immediately the fire, as those then present testified, was extinguished, so that not a trace of fire was found in the curtain or the ceiling.

[258] Many other wondrous deeds, marks of the sanctity and power of the blessed Ambrose, can be found: many others are passed over. but lest they become tedious to the hearers, I shall make an end: although daily they are multiplied and increase, according to that saying, The path of the just is as a shining light, that proceeds and increases even unto the perfect day, namely the completion of the number of the elect and of glory: to which may God, blessed forever and ever, bring us. Amen.

^a At a distance from the city of about 15 miles across the river Ombrone.

^b A contraction of Lorenzo or Laurentius.

^c In the registers, Tervale, within 16 miles from the city, toward Massa and Populonia.

^d In the same registers, Seggiano, in the Mountains commonly called Montagnata: distant from Siena and from Lake Bolsena by nearly equal intervals of 25 miles.

^e The Clanis or Glanis of the ancients, flowing from the Arno above Arezzo, joins the same with the Tiber near Orvieto, mingled with the river Paglia; but from either bank as far as Chiusi, widely stagnating, the Clanis, it is spanned by three very long arched bridges: the first of which is at Foiano, to be crossed by those coming from Perugia to Siena.

^f Julius understands Blessed Nera Tolomei, about whom so much is said in chapter 4. But what if rather one of the two women of the same name, about whom see numbers 107 and 202?

^g The same author does not understand a blood sister, which nevertheless the added pronoun "her" seems to denote, and we say "Sorella" in Italian: but a spiritual sister, namely of the same habit of the Penitence of St. Dominic, and so he renders "Suora": but just as if the speech were about a religious man, not "his Brother" but "a certain one" would be said: so this woman should have been called not "her" but "a certain Sister," if such were to be understood.

APPENDIX

From the Italian of Julius Sansedonius, Book 2, Chapter 15.

[259] Ganus of the parish of St. Desiderius, and certain of his fellow Sienese citizens related, Shipwrecked men saved from death and loss: that after they had set sail from some port of Sicily with a ship laden with grain, a nocturnal storm assailed them, and one so violent that it drove the vessel onto a sandbank: when the passengers saw that it was all over for them, all vied with one another partly to lighten the vessel by casting merchandise into the sea, partly to strip themselves of clothing, so that they might escape more nimbly by grasping some piece of wood for swimming; all moreover called upon their own Patrons, as each was from diverse nations, for help: and especially the Sienese called upon their Ambrose: by whose intercession they believed it was obtained that, with the storm ceasing, they transferred themselves and their goods safe to another ship, which arrived the next day; and also recovering the merchandise which they had cast into the sea, they returned to their homeland without any loss whatsoever, to fulfill their vows.

[259] a storm calmed: Cennius Betti, surnamed Bossellus, of the parish of St. Giles, related that when he was sailing in the company of about four hundred men, a storm so furious arose that all believed their lives were over: but encouraged by the aforesaid Cennius, and ordered to have recourse to invoking the aid of Blessed Ambrose, after the same man, who was the author of their confidence, had himself also vowed to the Blessed One a certain act of reverence to be performed, they suddenly marveled at the calm sea, and joyfully reached the desired port: and the aforesaid vow, at the request of the son of the said Cennius, the father fulfilled.

[261] Minuccius of the parish of St. Bartholomew, while sewing, held in his mouth a thread passed through a needle: danger from a swallowed needle averted: which as he drew it toward himself, forgetting the needle attached to it, the needle also entered his mouth and became dangerously lodged in it. Someone happened to be present who might render aid, but thinking to draw out the needle together with the seized thread, he recovered only the thread, the needle having slipped so far inward that it could neither be seen nor touched. With the wretch placed in this distress, and the physicians despairing of his health, some of the neighbors made a vow for him internally, each knowing nothing of the other's intention; and soon he felt himself free, although the needle had not come out, nor could he know what had become of it. And so they postponed publicizing the miracle for the space of a full month: until, taught by the very interval of time that his health was most true and undoubted, one revealed his vow to the other, and at last they made it known to the Brethren.

[262] Chellus of the parish of St. Donatus testifies, that when a tower collapsed, life saved under ruins: called the tower of the Incontri, among those whom the ruin caught under a mass of timbers, stones, and rubble, he himself was one, about to suffocate with his breathing blocked, had he not turned his mind to Blessed Ambrose and made a vow to him for his safety: from which all anguish was dispelled from his soul, and he himself remained unharmed, until the debris by which he was oppressed was removed, and he was brought out safe by those who had rushed to the aid of the trapped.

[263] Pagnus of the parish of St. Quiricus testified, that when a fire broke out in his house and he feared the ruin of the entire building, pains of a scorched arm relieved: he boldly threw himself into the flames, and extinguished them in the best way he could: but with the fear now dispelled, he felt a most vehement pain in his hands and burnt arm, on which occasion he remembered to invoke Blessed Ambrose, and immediately withdrew free from all torment.

[264] Lady Felix de Bandinellis, of the city of Siena, having long suffered from palsy of the head, approached with great faith to kiss the hand of the sacred body, tremor of the head removed. on the day when it stood exposed for popular piety in the church: and when she had reverently placed it upon her head, she withdrew to a part of the church, and there sat for about an hour, greatly fatigued by the press of the crowd rushing to touch the blessed body. Meanwhile she noticed the tremor of her head gradually ceasing, and indicated this to other women present there. The miracle was then widely spread by them, and fully verified, with every sign of the former affliction completely removed, before she left the church: nor did she ever afterwards suffer anything similar: as she herself affirmed in that Instrument ^b, which was drawn up on the matter before many witnesses.

^a After the miracle related above at number 247, Julius furthermore has these things on pages 174 and following, which either are now missing because a leaf was torn from the codex, or the one who transcribed them omitted them through carelessness: and so we here render them from the Italian, and add another found on page 126, from which we are compelled to believe that Taëgius, who described that same thing at number 73 in the first Acts, did not fully transcribe the text of the four Compilers in relating the miracles: since so many particular circumstances are missing in him, which Julius, using only the Italian version, fully transcribed, being more succinct elsewhere, as also in those things which he took from this compilation of Brother Recuperus.

^b This is now only the second one which we see cited, and whose text we still lack: from which we rightly infer that very few things have perished.

THE POSTHUMOUS GLORY OF BLESSED AMBROSE OF SIENA

From documents collected by Julius, Bishop of Grosseto, chiefly from Book III of the Life.

§ I The Chapel Erected over the Body of Blessed Ambrose.

[1] The Convent of the Preachers first at St. Magdalene's, It is the tradition of the inhabitants that the holy Patriarch Dominic, whenever he undertook a journey to Rome passing through the city of Siena, was accustomed to lodge at St. Magdalene's and to preach the word of God to the people, and this is confirmed by the lessons of the proper Office of this Blessed One, concerning which more below. In the same lessons it is also said that a convent of the Friars Preachers, established there, was transferred to Campo Regio by the Reverend Father Brother Gualterus of Siena, Prior, in the year 1225, the place being donated by the noble Malavolta family — Fortibraccius Malavolta, Ranuccius Philippi, and Orlandus Arrighi: the public Instrument of which pious donation is preserved by the Brethren, signed by the hand of Ser Orlandus, notary engaged for this purpose, on the ninth day of April. where the boy Ambrose was miraculously healed: The former location, ennobled by the miraculous healing of the boy Ambrose, was at the Porta Romana, in the piazza likewise called Romana, where today a church under the name of St. Magdalene still stands: the buildings which the Brethren had inhabited having been nearly destroyed in the construction of a new edifice for the use of nuns, called those of All Saints.

[2] The other location, which the Dominican Fathers now inhabit as a very spacious convent, then at Campo Regio, originally had a Parish church under the invocation of St. Gregory, quite small, which, given over to the uses of the Brethren, occupied the space that extends between the outermost wall of that sumptuous tower and the window that provides light to the altar of the Columbini family, as Brother Raimundus Barbi teaches in his Italian Life of Blessed Andrew Gallerani, who was then buried there and praised by Blessed Ambrose in a funeral oration. Because these narrow quarters could not contain the multitude accustomed to flock together to hear the Blessed One, he frequently had to preach to the people before the very doors, in the area called Campo Regio; and the people, generously supplying temporal goods to those from whom they received spiritual things so abundantly, by their liberality brought it about that the Brethren began to think of building a more august and ample church: and there is a tradition among them that when the Blessed One was asked to lend his aid, where, while he was still living, the building of a most ample church was begun, he replied: Do you begin now, and I shall be your helper hereafter. Raimundus says that he did this while living, and writes that under that Prior, around the year 1282, the former church of St. Gregory was demolished. But from the testimony of Brother Recuperus at number 23, we learn that he exhibited the fulfillment of this his promise after his death, which followed shortly.

[3] Be that as it may (for we do not suppose that Julius would have been silent, if he had learned from any source that under that Prior's tenure, which was of only one year, the building of the church had been begun) that before Ambrose departed this life the new church had begun to be built, and that the sacred body had been buried in it, is persuaded by the decrees soon to be presented, & after the Blessed One's death, a tomb at public expense, which could not appropriately have been put into execution in a place known to be destined for destruction from the foundations, when some part of the new designated structure was in such a state that the Brethren could use it as a church. For first it was determined by the Council of the Lords Nine Governors and Defenders of the Commune and People of Siena, with a vote taken by secret ballot according to the form of the statutes, that to the praise and reverence of the divine name and of the body of Blessed Ambrose, from the money of the Commune of Siena, fifty pounds of denarii should be spent on building and having built a tomb, in which the most holy body of the said Saint Ambrose should be honorably buried, through the Operarius of the Opera of Saint Mary, as the book of Councils and Reformations of the Commune of Siena, begun in the preceding year, has it at folio 65, which Decree seems to be referred to the month of May next after his death, before the Kalends of which, namely on the last day of April, the body, dug up incorrupt from the earlier tomb before the steps of the high altar, was translated to a more open place for the greater convenience of the people.

[4] Then in the book of Councils of the Bell of the Commune of Siena beginning from the year 1287, on the Kalends of July, folio 7, and shortly afterwards a chapel fabricated anew with more costly work, these things are read concerning the chapel. On the nineteenth day of the month of July a general Council of the Bell of the Commune of Siena was held, with an addition of forty good men per Terzo added to the said Council, in which seven of the Lords Nine Governors and Defenders of the Commune of Siena were present, etc., by secret ballot: that in honor of God Almighty and of Blessed Mary ever Virgin his Mother, and in reverence of the most blessed body of Saint Ambrose of Siena, of the Order of Friars Preachers, the sum of five hundred pounds of Sienese denarii shall be spent and must be spent from the money of the Commune of Siena, on the chapel to be made, which is now being newly built at Campo Regio in reverence of the same Blessed Ambrose. 500 pounds then decreed for expenses, Which five hundred pounds of denarii the four Provisors of the Commune of Siena shall be required to pay, for the said work to be done, to the Prior and Brethren of Campo Regio, in this manner, namely: one hundred pounds of denarii on the Kalends of August, and so another hundred pounds for each month.

[5] Julius says that the primary authors of this Decree were Lord Minus Christophori, Lord Sticca Salimbeni, and Lord Ciampolus Albizzi: (to which that many gold scudi would now correspond.) to whom the prior liberality for building the tomb had seemed too meager, and therefore to be changed to this greater sum: and Julius bids us judge how great that sum was at that time from the fact that from a certain agreement, on parchment preserved by himself, between the treasurers of Lord Gorus Sansedonius and the master craftsmen for the construction of a certain work, all the dimensions of which are precisely expressed, it is most clearly deduced that a mason's daily wage on the Kalends of January of the year 1339 was only six solidi; which at the beginning of this century, when Julius was writing, would be estimated at no less than forty solidi or one testone. Likewise that in the following year, for restoring the front of the Sansedoni palace collapsed by age, an agreement was made with the architects for the price of four hundred gold florins; although the work is of such a kind that now, on account of the abundance of money, no one who considers the height raised to fifty-six bracchia, and the materials to be provided at the builders' expense, that is, the quantity of new bricks and cut stones and cement necessary for the work, would believe it could be completed for less than three thousand five hundred scudi, as he says. From which he concludes that those fifty pounds, counting back the same number of years to the date of the decree, would have been equivalent to the same number of gold scudi, and the five hundred pounds to five hundred scudi.

[6] We moreover further infer from the aforesaid that it was by no means an extemporaneous work for which such a sum was destined: and accordingly that the entire anterior part of the church was already at that time under roof: in the completed anterior part of the church: so that the Brethren could conveniently use some part of it as a choir, and place the body, brought forth after exhumation, in the middle of the nave, and soon build a marble tomb for it there, within a chapel which, as it seems, already existed there, but of lighter work and expense: which shortly afterwards demolishing, they began to build anew (for so we understand the words of the decree) with more sumptuous material and workmanship, having obtained money from the public treasury also for its completion. Wherefore we cannot entirely agree with Julius, who asserts on the authority of Cardinal Tarusius, then Archbishop of Siena when he wrote, that the votive offerings after the Blessed One's death were so abundant that from them the vast mass of the middle nave, as they call it, was built, unless we wish to understand this of the vaulting and the rest of the ornamentation; which now, after one or another fire in the most ample church, have so perished that the nearly bare walls seem to stand under the roof alone.

[7] But why should we not believe that, rather, the Brethren, encouraged by the abundance of the said offerings, began to undertake those vast substructures of the multiple vault, the posterior part of which was also then begun: by which the choir of the church is supported with its chapels, all overhanging from a sloping cliff: so that one who stands at Fontebranda and looks up at it perceives a height of the structure rising from the ground twice as great as that perceived by one entering from the front through Campo Regio: which thing, as it is even now a cause of the greatest admiration, so it was then of immense cost: toward which the subsidy of the Saint favoring from heaven could not be doubted by anyone; although Raimundus says that up to the year 1449 efforts were made, by collecting alms both publicly and privately, to complete the entire cross. That therefore such and so great an increase of the most august structure before the fires should be attributed to the special favor of the Saint who once dwelt there; which it is remarkable was not destroyed on account of the citadel, so also it can deservedly be ascribed to the same, that the vicinity of the citadel, constructed after the last war to restrain the people's liberty, did not impel Diego de Mendoza, by the same authority by which he demolished all palaces or towers whose height even from afar seemed able to harm it, to order this mass too to be destroyed.

[8] Certainly in this way it must be believed that the same Mendoza was restrained from overthrowing the tower of the Sansedoni Palace, but preserved together with the Sansedoni tower. although all the machinery had already been brought up for its demolition, and the roofs of neighboring buildings had been covered with straw lest the tiles be damaged. And this is the more remarkable because not even for that most devout and most frequented chapel of the Madonna of Provenzano did the fearful zeal of retaining power make an exception. The same can be said of the very family of the Blessed One, which amid so many vicissitudes of the republic, with so many illustrious and most noble houses having been extinguished since that time, still retains its rank and name and successions, modest indeed in number and wealth, but most rich in the protection of the Blessed One himself, as Julius says in concluding his third book.

[9] However, the sum of money established from the public treasury was not sufficient for the chapel to be rebuilt with magnificence worthy of the Blessed One's merits: To promote the building of the chapel. and so the Brethren petitioned Bishop Renaldus to invite his subjects to support the work with private generosity as well, by proposing Indulgences: and he, assenting to their requests, issued this Bull on parchment.

Renaldus, by divine mercy Bishop of Siena, to all the faithful of Christ, established throughout the city and diocese of Siena, to whom these letters shall come, Renaldus, Bishop of Siena. with eternal blessing, greeting. The duty of the Pontifical office, which, though unworthy, we exercise, attentively admonishes us, indeed without doubt compels us, to solicitously invite you to make generous alms and other good works, by which you may render your souls pleasing to God. Since the Prior and Brethren of the Order of Preachers of the Convent of Siena, to the praise of God Almighty and of Blessed Mary ever Virgin, and also in honor of Blessed Ambrose of the said Order, have begun to build a chapel of sumptuous work, and the said Brethren do not conveniently have the means from which they can cause it to be built as is fitting: we ask, require in the Lord, and exhort your community, enjoining upon you in remission of your sins, To the faithful who will contribute alms, that from the goods bestowed upon you by God you grant your generous alms for the building of the said chapel, out of regard for divine love: so that by your assistance the said

chapel may be brought to completion, and that through these and other good works which you shall do at the Lord's inspiration, you may merit to obtain the joys of eternal happiness. For we, trusting in the mercy of Almighty God and in the merits of Blessed Mary ever Virgin, and of the holy Martyrs Crescentius, Ansanus, he proposes an Indulgence of 40 days. Savinus, and Victor, our Patrons, do mercifully relax in the Lord forty days for all who are truly penitent and confessed, who shall extend a helping hand to the completion of this work. Given at Siena in the Episcopal hall in the year of the Lord 1287, Indiction XV, on the tenth day of August.

✠ S. Renaldi, by the grace of God, Bishop of Siena.

Thus it was inscribed around the seal in wax without a capsule, in oval form, hanging with silk threads of various colors, the image of which Julius presents, and it is of the Bishop in Pontificals, as we say, blessing the people with his right hand raised.

[10] It must be supposed that the Brethren, furnished with this Bull, went about the entire diocese with no little diligence, and that the work was completed in a short time, The Church burned more than once, how long it stood is uncertain. He who composed the new lessons, about which more below, in the year 1472, writes that the church of St. Dominic burned on the fourth of December, namely before that year, which you will read erroneously noted as 1533 in Julius due to a typographical error. For again in the year 1531, and a third time in the year 1576, the same church was destroyed by fire; and indeed in one of these occasions the sacristy also, as the above-cited Raimundus Barbi attests. Julius Sansedonius in his Life mentions only one fire, and says it arose from torches negligently extinguished, the chapel situated in its midst perished, from which the flame, creeping upward through the walls of the chapel, crammed with candles, votive offerings, and tablets, reached the organ, and thence carried up to the roof, in a short time so enveloped the entire church in conflagration that before the sleeping Brethren knew of the danger, the evil was beyond remedy, and one of the Brethren could barely snatch the head of St. Catherine of Siena from its own chapel, boldly protected by linens soaked with much water.

[11] To rescue the sacred relics of Blessed Ambrose from the flames, no one could be found who would attempt it, the bones of Blessed Ambrose being safe, he says: both because the chest was too heavy to be conveniently carried on shoulders, and because around it, as around its center, the most vehement heat of the flames was raging. Therefore all those monuments of Sienese piety by which the sacred body was either covered or adorned were consumed: but the fire was compelled to restrain its force before the bones, to which it could inflict no harm: for they were found entire and uninjured, touched by the flames only to the extent that was necessary for the memory of the miracle to remain. At this time, however, Julius says, the altar of Blessed Ambrose is nearest to the high altar on the Epistle side. which are now preserved in another chapel. Meanwhile the site of the old chapel in the middle nave of the church is still pointed out, and a square area of suitable capacity, paved with tiles different from the rest of the pavement, which served as the floor of the said chapel, designates its form and size, with the musical organ on one side and the altar of the Rosary on the other: where the oft-cited and yet to be cited Julius testifies that he was often told by the elders that the chapel of Blessed Ambrose formerly stood, and confirms it by the attestation of Ingurtha Tomasius.

§ II The Solemn Feast of Blessed Ambrose at Siena.

[12] In the year 1287, in which we have shown above in the Acts that Blessed Ambrose died, The day of Deposition falling on Friday before Passion Sunday, Easter fell on the sixth day of April; the feast of St. Benedict, destined for the solemn obsequies of the same Blessed One, fell on the Friday before Passion Sunday, which by the Italians is called Friday of Lazarus, because the history of his resuscitation is read on that day in the Gospel of the Mass. Which day was observed not as a funeral day for the deceased, but as a festive day for the Blessed One, with the greatest piety of the Sienese people, decreed to be annually celebrated thus, and honored with not a few miracles, of which we have seen five above attested by public Instruments. Therefore the piety of the people was so kindled that they attached his annual commemoration to this day, which was called the day of Lazarus, lest the decreed solemnity and due joy be impeded by the mournful memory of the Lord's Passion, which would have happened in the year 1288, Easter falling on the twenty-eighth of March.

[13] This however was the first year in which the chapel, erected at such expense and ambition, drew not only citizens but also neighbors from all sides from the countryside to honor the new Saint. as solemnly as the feast of the Assumption Nor do we wish to doubt that from that time the Magistrates of the Sienese People began to convene collegially at the church of St. Dominic, and to honor the memory of their holy fellow citizen with their presence, and this with the same ceremonies and rites with which the same city, as of its Patroness, celebrates the chief feast of the most Blessed Virgin assumed into heaven. This, however, we would perhaps not now know, had not some Decree been enacted in the year 1328, by which, because a pious and established custom seemed to be abrogated, it was necessary to provide against this by a contrary decree, which Bishop Julius of Grosseto presents in Book 3, Chapter 12, from the Book of Reformations of the Councils of the General Council of the Bell of the city of Siena, in the time of Lord Ranuccius de Brunamontis, Podestà of the said city, beginning from the year 1328, at its thirty-third folio, drawn up in these words.

[14] In the name of the Lord. Amen. In the year of the same 1328, Indiction XII, on the sixteenth day of the month of February. In the year 1328, by the General Council of the Sienese People, The general Council of the Bell of the Commune and People, and fifty per Terzo, being convoked and assembled; the Captain, Standard-Bearers, and Councilors of the societies and vicarages of the city of Siena in the palace of the said Commune, by the sound of the bell and the voice of the herald in the accustomed manner; by order of the Noble and Powerful Knight Lord Rainuccius de Serra of Gubbio, by the grace of God the honorable Podestà; and also of the Noble and Powerful Lord Andrea de Salimbenis of Camerino, by the same grace the honorable Captain of the Commune and People, and Defender of the societies and vicarages of the city of Siena: a proposal having been first made regarding the matters written below at the said palace, with the knowledge and consent of three of the Lords four Provisors of the Commune of Siena, according to the form of the statutes of Siena. The same Lord Podestà, in the presence of the said Lord Captain, and of his Judge and wise man, Lord Jacobus Pieri of Prato, the Greater Syndic of the said Commune, proposed in the said Council; and asked the Councilors of the said Council to present him with useful counsel for the said Commune.

[15] Who, having heard read and put into the vernacular by me, Giovanni, son of Lord Master Pellus the Physician, of San Gimignano (Notary and Officer of the Commune of the city of Siena, the Prior and convent of the Friars Preachers supplicate, specially deputed for the said Commune of Siena to collect counsels and regarding the reformations of the aforesaid councils) the petitions of the following tenor, namely: First, a petition presented to the office of the Lords Nine Governors and Defenders of the Commune and People of the city of Siena. The Prior and Brethren of the Convent of the Order of Preachers of Siena, and very many, indeed many, men of the city of Siena propose and reverently and humbly ask, that, as your Reverence clearly knows, the other day a certain ordinance was made, whereby it is provided that the office of the Lords Nine and other Officers of the said Commune cannot go to any feast, except according to the form of the statutes: which truly was and is contrary to the mind and intention of yourselves and of those who made the said ordinance, and contrary to that of all the Sienese: for this reason, namely, that there is no statute in the Commune of Siena that speaks of Officers being required to go to any feast.

[16] Whence, if they were to follow the said new Ordinance, the said Officers could not go to the feast of Blessed Mary the Virgin in the month of August; [they ask that deliberation be held regarding the reformation of a certain contrary decree,] nor to the feast of Saint Ambrose of Siena, as has been the custom for forty years and more in times past. And so it truly appears and is manifestly shown that those who made the aforesaid new Ordinance acted contrary to their own intention and that of all the Sienese, as they themselves told us in person many times; adding that they never would have made the said ordinance, had they known or been able to imagine that it would in any way derogate in anything from the aforesaid festivities: firmly believing, as they affirm, that very many statutes spoke of how the Office of the Lords Nine and the other frequently mentioned Officers should go to the festivities, and especially to the two above mentioned; whereas in truth there is no statute that speaks of the present matter, as was said above. Moreover, there is no city in the regions of Tuscany that does not have some proper Saint of its own, whom it does not venerate with some solemn festivity.

[17] and thus contrary to the public good and the will of the people, Wherefore, since it is firmly believed and hoped that the veneration of the Saints, which has been practiced hitherto in the city of Siena by the said Commune and its Officers, has brought many benefits to the aforesaid Commune, and has averted and guarded the aforesaid city from many evils and dangers; they ask and humbly entreat as much as they can, both for the good and also for the honor of the aforesaid city, that you cause the present petition to be put to the General Council, and that it be proposed and reformed therein that the aforesaid Officers may and must go, and the Council also may go, as has been the custom hitherto, to the feast of Saint Ambrose, the most noble citizen of yours; whom you knew, whom you heard, whom you loved with a pure heart and reverence, whom your hands touched, through whom the words of eternal life were made manifest and expounded to this most noble city.

[18] There follows then a similar petition on the part of the Friars Minor of St. Francis for the feast of Blessed Peter Pettinaio of Siena, the same being requested by the Franciscans for Blessed Peter Pettinaio. now obscured, it is uncertain when and for what reason; whose life we shall give on the fourth day of December. But with that second petition here omitted for the sake of brevity, let us pursue the context and outcome of the proposed deliberation, which the above-cited book presents in these words.

[19] Caccia, son of Lord Spinellus de Cerretanis, one of the Councilors of the said Council, Caccia Spinelli deems the matter should be brought to deliberation: rising in the said Council to the rostrum concerning the contents of the said present proposal, said and counseled that he approves, and that it should also be approved by the present Council, that the cause is just, necessary, and reasonable, the necessity evident, and it is for the utility of the Commune of Siena that the said petitions (whose tenor is inserted above in the said present proposal) be put and submitted to this present Council through the said proposals, for making decisions upon them and for their confirmation: and that the derogation, suspension, and removal of the above-specified chapters, statutes, ordinances, and reformations of the councils be made in this present Council, according to what is contained in the said proposal; and that in the remaining matters contained in the said proposal, it be established and reformed, as

is more fully and particularly contained in the said present proposal.

[20] With the greatest harmony of their said Council concerning the contents of the said present proposal, the vote is taken, insofar as they refer and can more fully refer to the petition of the Procurator and the Brethren of the Convent of the Order of Preachers of Siena aforesaid, and to the proposal to be made thereupon, and also to the contents or things to be contained in the said proposal to be made for confirming the aforesaid petition: as the said Council willed and confirmed itself with the said Council, and according to the said counsel of the said Caccia as Advisor, in this manner: Namely, because a diligent division and scrutiny having been made among the Councilors of the said Council regarding the aforesaid matters, by ballot boxes and ballots, & more votes prevail that it be decided. according to the form of the statutes of Siena, by the Councilors present in the said Council, and agreeing therein with the said counsel of the said Advisor, there were placed in the white ballot box, del si, and in the same box were found two hundred and twenty-three ballots; and by Councilors disagreeing from these, there were placed in the black ballot box, del no, and in the same box were found seventy-nine ballots to the contrary of the aforesaid: and thus it was obtained, confirmed, and reformed in the aforesaid matters, as is more fully contained and shown above.

[21] The deliberation having been undertaken, After all the aforesaid matters and all these things having been so completed, a proposal having been first made, however, regarding the matters written below at the said palace, with the knowledge and consent of three of the four Provisors of the Commune of Siena, according to the form of the statutes of Siena: the same Lord Ranuccius, the aforesaid Podestà, in the presence of the Lord Captain of the People and of his Judge and of the Lord Greater Syndic, proposed in the said Council, and asked the Councilors of the said Council to present useful counsel for the aforesaid Commune on the same day in the above-mentioned palace.

[22] Whether it seems good and pleases the said present Council, with every authority and power, right and manner by which it more fully can, to provide, establish, confirm, and solemnly reform; that the said petition, according to the tenor of both supplications: presented to the said Office of the Lords Nine on the part of the Procurator and the Brethren of the Order of Preachers of Siena, and also the other aforesaid petition of the Friars Minor of the Convent of Siena, the tenor of each of which petitions is more fully inserted above and in the immediately preceding proposal made today: and that each of the said petitions by itself, with all and singular things contained in it, shall proceed and be confirmed in the present Council: and to confirm said petitions and each of them by itself with all and singular things contained in it, fully; so and in such manner that it shall have and they shall have full legal force, and from the fullness of law shall obtain and they shall obtain full and true effect, and full and complete execution in every and each part of it, by the authority and power of the present Council. And that regarding and upon all and singular things which are contained in each of the said petitions by itself, they be fully established and enacted, confirmed and reformed, observed, done, and effectively put into execution fully; as and just as is more fully and particularly contained in the said petitions and in each of them by itself. In the name of the Lord, let them speak and advise.

[23] Caccia, son of Lord Spinellus de Cerretanis, one of the Councilors of the said Council, the same Caccia urges the reformation of the decree: rising in the said Council to the rostrum, regarding the contents of the said present proposal, said and counseled that regarding all and singular things which are contained in the said present proposal (both for the procedure, establishment, and confirmation of all things contained in the said petition, presented to the said Office of the Lords Nine on the part of the Procurator and Brethren of the convent of the Friars Preachers of Siena; and also regarding and upon all things in the said other petition presented to the said Office of the Lords Nine on the part of the Brethren and convent of the Friars Minor aforesaid), and each of them, they be established, confirmed, and reformed in the present Council; and then subsequently observed, done, and effectively put into execution fully; as and just as is more fully and particularly contained in each of the said petitions by itself and in the said present proposal.

[24] With the greatest harmony of the said Council regarding the contents of the said present proposal, at which, a scrutiny having been made, referring themselves to the aforesaid petition presented to the Office of the Lords Nine, on the part of the Procurator and Brethren of the Order of Preachers of the Convent of Siena, and to the contents of the said petition; the Council willed, chose, and confirmed itself with the said Council and according to the said counsel of the said Caccia as Advisor, in this manner, namely: because a diligent division and scrutiny having been made among the Councilors of the said Council regarding the aforesaid matters, by ballot boxes and ballots, according to the form of the statutes of Siena, by the Councilors present in the said Council, by plurality of votes it is decided. and agreeing therein with the said counsel of the said Advisor, there were placed in the white ballot box, del si, and in the same box were found two hundred and forty-four ballots: and by Councilors disagreeing from these, there were placed in the black ballot box, del no, and in the same box were found fifty-seven ballots to the contrary of the aforesaid: and thus it was and is obtained, confirmed, and reformed according to the form of the statutes of Siena, as is more fully contained and shown above.

[25] Although these things are rather prolix, it was pleasing to adduce them here in their entirety, that it might be more manifestly apparent not only how great an estimation the Sienese had for the veneration of Blessed Ambrose: The feast of Blessed Ambrose elsewhere in Italy but also with how great gravity and maturity all their deliberations proceeded, while the Republic still enjoyed its own full liberty. Moreover, these things can be confirmed to some extent from a manuscript codex, once written by the former Cologne prior, Doctor of Sacred Theology Bernard of Luxembourg, in which, as Brother Gisbertus Specchius, Prior of the Cologne Friars Preachers, transcribed for Bishop Julius, these words are read. Ambrose of Siena, an outstanding preacher, on March 20 by indult a man of great sanctity, is honored with the pious veneration of the faithful, whose day of passing is solemnly celebrated in certain churches of Italy by special license of the Apostolic See, although he has not been canonized by the Church: and his feast is kept in Tuscany on the thirteenth day before the Kalends of April. What those churches were is not clear: but by such testimony it is evident that churches different from the Sienese are understood; since the latter celebrates the day of his deposition, and indeed one that varies according to the date of Easter; while those churches celebrate the day of his death: which the Congregation of Rites then followed in the year 1597, approving that his memory be inserted in the Roman Martyrology.

[26] Moreover, concerning the said license of the Apostolic See, Georgius Lombardelli writes in his Life of this Blessed Ambrose, of Eugene IV, which in manuscript Julius used at chapter 92, folio 175, that in a most ancient memorial book he found these very words, as we render them from the Italian into Latin. On the tenth of March in the year 1442, on a Sunday, Pope Eugene IV came to Siena with his Cardinals; and departed on Saturday the fourteenth of September of the year 1443. He, having been informed about the life and infinite miracles performed by the glorious Saint Ambrose, our fellow citizen, both formerly and at that time, while he was staying at Siena; in the year 1442, while passing through Siena, and having been requested by our city to canonize him, he promised to do so as soon as he returned to Rome: for the present however he granted ample faculty, by a Brief issued under the date of the sixteenth of April of the year 1443, the very birthday of Blessed Ambrose, by a Brief of the year 1443. that the feast of this glorious Saint could be solemnly celebrated throughout the entire Roman province and especially in the convent of St. Dominic at Siena, as if the Saint had been canonized: and this either with a proper Office or with one taken from the Common of a Confessor.

§ III The Proper Office of Blessed Ambrose, and Its Extension throughout the Entire Order of Preachers.

[27] The aforesaid license for celebrating the Ecclesiastical Office in honor of Blessed Ambrose, In the year 1623 Cardinal Borghese declares that it might be communicated to the entire Order of Preachers, was obtained from Gregory XV through Cardinal Borghese, the protector of the same Order: as he himself made known to all through a letter related after the epitome of the Life, composed for this occasion by Brother Hyacinthus Choquetius and published at Antwerp in the year 1623.

We, Scipio, by divine mercy Cardinal of the title of St. Chrysogonus, called Borghese, Major Penitentiary, Prefect of the Signature of Grace, and Protector of the entire Order of Preachers, a petition for this matter offered to Gregory XV, to each and every one of the faithful of Christ who shall inspect, read, and hear these our present letters, we give undoubted faith and attest in the word of truth, that in days past, in the name of the entire aforesaid Order, a petition was presented to our Most Holy Lord Pope Gregory XV, in which it was humbly requested that His Holiness might deign to grant that all the Brethren and nuns of the aforesaid Order may celebrate the feast and recite the Office of Blessed Ambrose Sansedoni of Siena, a professed member of the said Order, a Theologian and outstanding Preacher, illustrious for holiness of life and the glory of miracles; just as is done by the said Brethren in the city of Siena from time immemorial: and that the same petition was remitted to us by His Holiness in his great benignity.

[28] We therefore, considering that two things are chiefly required in any servant of God, and that it had been remitted to him and approved, who is to be honored with public worship in the Church, namely virtue of morals and virtue of signs, that is, sanctity and miracles; which two things so shine forth in Blessed Ambrose Sansedoni that nothing further could be desired. Since indeed in the Roman Martyrology issued by order of Clement VIII of happy memory, on the twentieth of March, these very words are read: At Siena in Tuscany, Blessed Ambrose of Siena, illustrious for holiness of life, preaching, and miracles. Moreover, his sanctity and miracles are outstandingly celebrated by Saint Antoninus, Archbishop of Florence, and by Blessed Raymond of Capua, formerly Master General of the aforesaid Order: on account of the sufficiently proven sanctity of Blessed Ambrose: and there exist, besides other writings and documents, very many Instruments drawn up by the hand of a public notary concerning his miracles, the appropriate faculty for so doing having been also obtained from the Ordinary. Furthermore, a work had been composed by four most distinguished Theologians of the said Order on the sanctity and miracles of the said blessed man, Pope Honorius IV having commissioned it, with the intention of enrolling him in the number of the Saints, which, being overtaken by death, he was unable to complete: and also that the devotion of the Sienese people of both sexes toward Blessed Ambrose is very great, never interrupted for three hundred years and more, but always more and more flourishing, and his feast is celebrated with the greatest pomp and applause: and indeed by Gregory XIII, Sixtus V, Gregory XIV, and Paul V

a plenary Indulgence of all sins was granted to those devoutly visiting his sacred Relics and chapel.

[29] We reported the same to the Most Holy Father in a secret Audience, granted to us on the fifth of October of the current year 1622, & consequently the Office was granted by a living voice oracle. that, in view of the aforesaid, the requested grace could be granted, if it should please His Holiness. And the Most Holy Father, graciously assenting to the honorable and pious petition of the said Order and to our prayers, by an oracle of the living voice made to us, granted that throughout the entire aforesaid Order of Preachers the feast may be celebrated and the Office recited of the said Blessed Ambrose, just as was done by the aforesaid Brethren in the above-mentioned city of Siena. In testimony of all and singular the foregoing we have given these our letters, at Tusculum in our residence, the eighth of October 1622: which we have also ordered to be sealed with our seal, subscribed by our own hand and that of our Secretary.

Scipio Cardinal Borghese

place ✠ of the seal

Ludovicus Sart. Secretary

[30] Which proper Office Master Simon composed in the year 1472 Moreover, before the reform of the Breviary, the Sienese Brethren took the Office of Blessed Ambrose to be celebrated from the Common of a Confessor not a Pontiff, until, as Gregorius Lombardelli testifies in manuscript, Master Simon Angeli of Siena in the year 1472, on the twentieth of August, composed a proper one, to be publicly chanted in the choir of the church of St. Dominic through lessons, antiphons, chapters, hymns, and a prayer; which, when Julius was writing, still existed in manuscript in an ancient Breviary on parchment in the aforesaid convent, with this beginning: Regia Sena: as also a Mass composed by the same Master Simon in 1477, & a Mass in the year 1477. whose introit is: Si enim Dominus magnus voluerit, spiritu intelligentiæ replebit illum. Now however we have been informed from Siena that that codex is no longer to be found, from which we would otherwise gladly have given here those old lessons, and whatever else pertaining to history: but since that is not possible, we shall conclude this paragraph with the Bull of Indulgences granted by Pope Paul V in honor of this Blessed One, which, after greeting and Apostolic Blessing bestowed upon all the faithful of Christ who shall read that Bull, reads thus.

[31] Indulgences given to those visiting the chapel. Intending with pious charity toward the heavenly treasures of the Church to increase the religion of the faithful and the salvation of souls, to all the faithful of Christ of both sexes, truly penitent and confessed and refreshed with Holy Communion, who shall devoutly visit each year the church of the Brethren of the Order of St. Dominic at Siena and the altar of Blessed Ambrose situated therein on the Friday before Passion Sunday, from First Vespers until the setting of the sun of that day, and there pour forth pious prayers to God for the concord of Christian Princes, the extirpation of heresies, and the exaltation of holy Mother Church; for the first and last year we mercifully grant in the Lord a plenary Indulgence and remission of all their sins: but for the other five intermediate years, we relax seven years and the same number of quarantines from the penances enjoined upon them or otherwise owed in any manner, in the accustomed form of the Church: the present letters to be valid for a seven-year period only...

Given at Rome at St. Peter's under the Ring of the Fisherman on the twenty-first of February, 1608, in the third year.

Signed

SCIPIO COBELLUTIUS.

§ IV Games and Festive Representations Instituted by the Sienese in Honor of Blessed Ambrose for Reconciling the Fatherland with the Pope.

[32] Clement IV How great an effort Blessed Ambrose put into reconciling with the Church the Italian cities that had supported the party of Manfred and Conradin, has been declared above in the Life: yet for beginning this paragraph aptly, the authority given to him over the people of San Gimignano will serve, through a Bull whose copy Julius has in Book 1, Chapter 12, faithfully taken from the original by Lord Jacobus Morontius under this title: Bull of Pope Clement IV granted and directed to Brother Ambrose de Sansedoni of Siena for the absolution of the people of San Gimignano and the relaxation of the interdict promulgated against them, as supporters of the enemies of the Holy Roman Church.

[32] Clement, Bishop, servant of the servants of God, to his beloved son Brother Ambrose of the Order of Preachers, greeting and Apostolic blessing. Formerly, to our beloved son Master Bernard Languselli, Archdeacon of Lautarens in the Church of Toulouse, our Chaplain, by our letters under a certain form we gave in mandate, the reconciliation of the people of San Gimignano, that from the Podestà, Council, and Community of San Gimignano of the diocese of Volterra, regarding obeying our commands and those of the Roman Church, both concerning the reformation and preservation of peace and the restoration of captives, if they hold any, and concerning the fact that they adhered to the late Manfred, formerly Prince of Taranto, against the aforesaid Church; having received an oath through a Syndic specially appointed by them for this purpose, he should cause suitable guarantors to be provided to himself in our name from among the citizens of Siena, if they can be had; otherwise from among themselves, as many and such as he should judge expedient; compelling them thereto spiritually and temporally, as he should see fit, with appeal set aside. Moreover, these oaths and guarantors having been obtained and received, once vainly entrusted to Bernard Langusellus, he should take care, by himself or through another or others, to absolve the said Podestà, Council, and Community from the sentences of excommunication by which they were bound on account of the said Manfred, and to relax by our authority the interdict to which the said castle and the places of its district were subject for that reason.

[34] But although the said Podestà, Council, and Community had precisely sworn the commands of ourselves and of the said Church in the hands of the said Chaplain, enjoined upon Blessed Ambrose: then present at the city of Siena, through Syndics appointed for this purpose regarding all and singular the aforesaid: nevertheless, because they did not provide such guarantors, they were not absolved from the aforesaid sentences, nor was the said interdict relaxed. But we, dealing benignly with them, by Apostolic writings command your discretion, that from the said Podestà, Council, and Community, regarding obeying our commands and those of the aforesaid Church concerning the premises, you cause to be provided to you in our name thirty suitable guarantors from among themselves (since, as they assert, they cannot obtain any from the Sienese); which having been received and obtained, and public Instruments having been drawn up concerning these matters, you shall proceed to their absolution and to the relaxation of the aforesaid Interdict, by yourself or through another according to the content of the aforesaid letters; writing back to us whatever you shall think fit to do in the matter. Given at Viterbo on the third day before the Nones of February, in the second year of our Pontificate.

✠ place of the lead seal with the images of the Blessed Saints Peter and Paul.

CLEMENT IV, POPE.

[35] who afterwards also reconciled his own fatherland, These words were written in the margin: This Brother Ambrose likewise absolved his fatherland from the interdict, under which it was being gravely harassed by unclean spirits, and afterwards he is numbered among the Saints of God.

Concerning which indeed the Acts do not allow us to doubt, nor the faith of the Sienese city, preserved both in writing and in memory: nevertheless there was formerly no small controversy among the learned of Siena, under which Pontiff this had occurred. Doctor Alexander Gulielmi, who later professed in the Dominican Order, in his compendium of the life of this Blessed One composed by himself, wished this to be understood of Martin IV, who held the See from the year 1281 to 1285; relying on an ancient inscription which is read under the very image of the Blessed One in a certain hall of the palace, as follows: Blessed Ambrose Sansedoni, when he had heard that Italy, troubled by factions and struck by the thunderbolt of interdict from Clement IV, not with Martin IV: caused his fatherland to be absolved from Martin IV, having first pacified the citizens. But against this is another inscription under a similar image in the same palace in a lower hall, composed in these distichs:

Here is the noble Ambrose, the divine Sansedoni, Who was once the sole salvation of this fatherland: For he pacified Pope Gregory, and by his eloquence Made him a friend to Siena.

Against this are also public documents, more studiously sought out and found for this reason: about which shortly hereafter.

[36] Meanwhile, from Brother Recuperus it remains certain that the business of reconciliation was undertaken by the Blessed One not once but twice; but first with Clement IV himself and that first under Clement himself he conducted this is established both through the already cited author, and also through a lengthy Instrument which is preserved in the Hospital of Siena, written by the hand of Castellanus Ranerius, Notary engaged for this purpose: in which one reads that in the year 1266 Clement IV, greatly inquiring into the damages inflicted on the Church by the Sienese, commissioned the aforesaid Bernard Langusellus, then Auditor of the Rota Romana: who, having received oaths and guarantors, should absolve the city from censures; and that in public councils held in the church of St. Christopher, together with the aforesaid Auditor of the Rota and the Apostolic Nuncio, Blessed Ambrose also intervened, a man truly religious, as he is there called, by command of the Lord Nuncio reading and expounding in the vernacular tongue the Pontifical Brief, given at Viterbo on the eleventh of May in the second year of the Pontificate of the same Clement. So that this first excommunication of the Sienese, clearly made after the absolution of the people of San Gimignano (for the Pontiff would not have sought guarantors from excommunicated persons), was of only a few months: moreover, that the absolution, if not made through Blessed Ambrose, as was that other absolution of the people of San Gimignano, was nevertheless greatly promoted by his fervent prayers to God and preaching to the people, as well as by his timely counsels amid the deliberations, is very likely.

[37] But the reconciliation was not long-lasting: for among the Codices of the Vatican Library, the Register, as they call it, and when Clement had declared the Sienese relapsed, of Clement IV is preserved, and in it at folio 250 one reads that the city of Siena, excommunicated on account of Manfred, and absolved by the aforesaid Bernard, because it did not keep its promises but sent an embassy to summon Conradin to Italy, was again struck with anathema by the same Clement on the day of the Lord's Supper in the forum of Viterbo: to which anathema an Interdict was then added on the day of the Ascension, as is found at folio 255. Which sentences Gregory X renewed in the first year of his Pontificate, on the day of the Lord's Supper at Rome in the palace of St. John Lateran: again Gregory X absolved them, the absolution of which, in the second year of his Pontificate on the thirteenth of July, by a Brief given at Florence, the same Pontiff is found to have committed to Master John de Rocca, Chaplain of the Cardinal of St. Nicholas in Carcere Tulliano, as is inserted in the public instrument preserved in the Hospital of Siena. Moreover, with this Brief having been read, there is also said to have been read there the transcript of the deliberation, inserted in the book called of the Councils of the Bell, from the Kalends of January 1272 to July of the following year.

[38] Furthermore, from the transcript of the said deliberation it appears that Blessed Ambrose, summoned to the Council on the twelfth of May in the year 1273, persuaded the people to create for themselves a Syndic and procurator, through whom they might give satisfaction to the Pontiff: and that as envoys to the Pope were elected Blessed Ambrose himself and Brother Aldobrandinus de Paparoni of the same Order of St. Dominic of Campo Regio, entreated through Blessed Ambrose as legate, who should bend the Pontiff to clemency, and invite him, as he wished to go to the Council of Lyon, to make his passage through Siena: and that as Syndic was created a certain public Notary of Siena, named Jacobus Diotisalvi,

surnamed Sardus; upon whom fell the care of documents and temporal administration, and who should supply the expenses for the journey of the Brethren, as appears from the parchment book of the Biccherna, at the exit of Lord Aeneas Rinaldi Piccolomini, Camerarius appointed on the Kalends of January of the prior year, at folio 23 and others reporting the sums of money spent on the said journey by the said Sardus: who must have been one of the more honored citizens, being the nephew of Cardinal Petronius the Vice-Chancellor, he who compiled the Sixth of the Decretals.

[39] That Ambrose met the Pontiff at Viterbo is written in the Sienese history by Iugurtha, and from him by Bishop Julius, at Viterbo: and he makes it probable from the fact that all letters given by Gregory in that year before his departure for Gaul are signed at Orvieto or there according to Odericus Reinaldus, and the Pontiff principally resided at Viterbo. The Compilers, however, of whom Aldobrandinus himself was one, write Rome, perhaps for the Roman Curia, whence upon his return even while it was at Viterbo; and that, the business being completed, Ambrose returned to Siena with Apostolic letters, and that no small representations were made among the people and solemn processions, with the festive ringing of bells and celebrations of Masses. But that the absolution was not bestowed upon the city by him, but by the one whom the Pontiff, stopping at Florence on his journey, had sent to Siena for this purpose, Bernard de Roccha, we have in the above-cited Instrument signed by the hand of Ser Molitius of Piperno.

[40] the people absolved by Bernard de Roccha Moreover, since the reliability of this Instrument cannot be doubted, it seems most probable that this most humble man, fleeing the applause of the popular breeze, had requested that the business be committed to another, or had himself committed it to another: just as in the case of the people of San Gimignano we saw expressly granted that he might bestow the absolution upon them either by himself or through another. Certainly Iugurtha Tomasius in his manuscripts, as reported by Julius, asserts that the Saint, understanding how great preparations were being made for his return, received with solemn pomp: purposely delayed it, and did not wish to be present at the solemnity. Why, however, might not the same pomp have been more joyfully repeated some time later at his actual arrival; or perhaps delayed until then, and exhibited for the first time: which was then established to be repeated annually, and is described by Julius in the following manner.

[41] There was erected in the forum a huge stage, covered above and as it were vaulted upon many columns, in which on a magnificent stage with such artistry and ornamentation as was suited to represent the majesty of a Pontifical Conclave: a person acting the role of the Pope sat there on a throne, surrounded by Cardinals and a great multitude of Prelates and little boys adorned in various angelic costumes. Outside the conclave could be seen Ambassadors of Kings and Princes with the cohort of the Pontifical guard, and they delighted the eyes with a pleasing variety and splendor of garments. There were also in the middle of the forum dark caverns, in the form of caves fashioned from rough rocks and tree trunks, in which theatrical demons lurked, wearing the forms of dragons and serpents, until from some more elevated place a dove descended along an iron wire carrying fire in its mouth, and affixed it to a flowery globe crowning the top of the stage: which globe, immediately catching fire, scattered thunderbolts with a great roar; the staged scene represented the success of the embassy, at which the scene suddenly opened and displayed the entire apparatus, and in it an Angel describing in elegant verse the argument of the entire representation, which was nothing other than to depict Ambrose with his legation Colleague prostrate at the feet of His Holiness, praying and obtaining peace for his fatherland, with such efficacy and elegance of words as the license of poetic invention can devise at its greatest.

[42] after thanks were given to the Mother of God and to Ambrose That matter thus completed, the praises of the Virgin Mother of God were sung by Angels: which were taken up by musical instruments: and other Angels inviting the people to render thanks to their Patroness, urged them to live henceforth obedient to God and the Church, mindful of the benefit. Then others succeeded the first, tunefully modulating the praises of Ambrose himself as well. After which the Angelic choirs, descending from the stage, mounted a triumphal chariot: and while it was driven around the forum, suddenly an Angel, released from on high by a rope of esparto grass, appeared to hover by swift flight above the cavern of the demons; and at his voice challenging them to battle, it burst apart with great rumbling and roaring into pieces, burning and smoking, the monsters that had lurked there bursting forth into the open air; the liberation of the city from demons. then breathing flames from their mouths and nostrils they crawled about the arena, and goaded themselves against the adversaries springing upon them; who, mounted on white horses and most fully armed, with swords and lances struck down and put to flight those deformed specters: and so they represented the souls of the citizens, rescued by divine aid from the power of darkness, under which they had groaned for so long a time. And at last a jubilant Angel concluded the drama, a poem pleasing to the eyes and ears and ingenious, by reciting it: and when the musical instruments had begun to accompany him, resounding throughout the whole forum, one could seem to see the place transformed into paradise.

[43] To these there was added by decree of the city a horse race, transferred from that day on which the memory of the victory against the Florentines had formerly been celebrated, a memory worthy of being abolished after the peace made with them, There was added a horse race, to increase the joy of this festivity. In this a red palio was proposed as a prize for the victors, purchased for that purpose, and it was displayed upon a marble column placed at the entrance of the race course: concerning which in the book of public statutes, which is inscribed the Catena, this is the decree for the year 1335: with a prize proposed, On the feast day of Blessed Ambrose of Siena each year there shall be solemnly run one palio of the value of twenty-five pounds of denarii, as is customary: which palio the Camerarius and the four Provisors of the Commune shall be required to buy, and to procure that the aforesaid be put into execution: in subsequent years the price is found to have been increased in similar decrees concerning the same palio.

[44] which, the race being omitted, with wax in the church This custom held until the last Sienese war, as I have it, says Julius, from the mouths of elders, who remembered having themselves seen the horse races: but now that ceremony has been changed, and it has been instituted that, the race being omitted, the palio itself, of rose color, eighteen bracchia in length, be carried to the church of St. Dominic at Campo Regio with an offering of wax, as great as the Magistracy can offer at any other solemnity; that is, of fifty pounds, just as on the day of the Assumption of the Virgin all the parishes of the city are accustomed to do. These things, however, which took place during Ambrose's lifetime on the anniversary of his return, is now offered during the solemnities of the Masses. were transferred to the day of his deposition, that is, to Friday of Lazarus, and are in the manner we have described also observed today for the most part: whence Antonius Senensis in the Chronicle of the Order says: At the solemnities of the Masses also, each year a precious palio or tapestry of fine linen is offered, in the fashion of that under which the venerable Body of Christ is customarily carried covered in solemn processions. And this custom is observed to the present day, and the Senate convenes for the Mass and panegyric, with banners borne before them and trumpets sounding.

§ V The Eulogy of Blessed Ambrose, Inserted in the Necrology of the Sienese Convent; His Name Inserted in the Roman Martyrology.

[45] The Brethren of the Sienese Convent, about to commemorate the annual memory of their own domestic Saint, Blessed Ambrose is praised in the Necrology inserted his eulogy or compendium of his virtues and miracles in the book of the domestic Necrology, which, as is prefaced, Father Brother Nicolaus Andreas de Incontris, General Preacher of Siena, began to write in the year 1403 in the month of July: in which is read thus: In the year of the Lord's Incarnation 1286, and from the birth of Blessed Dominic nearly the year 113, from the beginning of the Order of the Friars aforesaid nearly the year 74, from the confirmation of the said Order the year 72, from the passing of Blessed Dominic, the original Father of the aforesaid Order, the year 65; here on the twentieth of March, which was the vigil of St. Benedict, was the happy passing of the blessed Brother Ambrose of Siena of holy and pious memory into the lot of the elect: who, despising the noble military lineage of his ancestors, within the years of puberty leaving behind the allurements of the passing world, in mind and body flew to the schools of wisdom, to the dwelling of holiness of Blessed Dominic, from the austerity of life, namely the Order of Friars Preachers, by the dispensation of the Spirit of God: in which, sustaining his body with constant labors and coarser foods, chastity, he preserved to the end the modesty of virginity undefiled. Who, although he was of wondrous simplicity, nevertheless in counsels was of such efficacy and eloquence that he compelled the understanding of each one to assent to him. prudence,

[46] And because he walked neither in great things nor in marvels above himself, he wonderfully fled the aggrandizement of men and the Prelacies of his Order: humility, for by the greatest harmony, with all urging and asking, he was elected Bishop of Siena; but in no way did he acquiesce: because where there is humility, there is knowledge. by which he refused the Bishopric of Siena Having had as fellow student with Saint Albert of Ratisbon, that supreme Philosopher and Theologian, in the Convent of Cologne in the province of Germany, together with Saint Thomas Aquinas, & the Doctorate in the Order: with the preceding influx of divine inspirations he elucidated the Scriptures. For which reason the Most Reverend Master of the Order of Preachers frequently wished to depute him at the Roman Curia. When moreover the city of Siena had incurred grave Apostolic sentences, also that he reconciled his fatherland to the Church, because it had brought Conradin, nephew of the Emperor Frederick, against the Church and had adhered to him with counsel and assistance, appointed as ambassador by his city to * Innocent IV and Gregory X, he obtained what he asked, namely full reconciliation and the Apostolic blessing.

[47] Moreover, his fiery words were of such efficacy that very often while preaching he was rapt in ecstasy. Nor did the words of the holy Father return empty: honored with divine prodigies in his sermons, since the Spirit of God was speaking in him. For certain devout persons frequently beheld a most white dove speaking at his ears while he was proposing the word of God to the people: and at other times a certain venerable Brother of his Order, dictating at his ears the things he was preaching to the people: whom many judged to be Saint Peter Martyr, with whom he had been intimate in the flesh, on account of which he very frequently preached about the said Martyr. For Mass he prepared himself with such examination of conscience and devotion of mind, & during the sacrifice of the Mass: bringing on a great flood of tears, that afterwards he remained broken to the very marrow of his bones. The aforesaid Father was moreover seen by certain devout persons, while celebrating the divine mysteries, to bear several times a crown of light upon his head. He devoted the day to the needs of his neighbors, the night to God: because in the day the Lord commanded his mercy, and in the night his canticle.

[48] In secret prayers he thought it a small thing to recite the entire psalter by heart, and to add his own magnificent and devout Litanies, which he had compiled, and from the constancy of praying, and thus he would keep vigil in prayers until midnight. By the merits of this man, with the preceding grace of God, both during his life and after his death, the dead are raised, the blind are given sight, those vexed by unclean spirits are recalled to a state of health (in which this Saint is known to possess a special

gift of grace), and very many others, & miracles after death. who are held by incurable ailments, upon invoking Blessed Ambrose are immediately freed. With many other miracles the Lord showed forth his Saint to be venerated. These things we have given in full from the very words of the Necrology, transmitted to us from the autograph, and not, as Julius had them, mutilated at the beginning, omitting the collection of so many chronological characters, and this for the purpose that the reader, considering that the book is not, as the aforesaid Julius supposed, most ancient, may more easily pardon both other errors and that most grave one, by which Innocent is put in place of Clement — he to whom it is established from the Acts that the Saint was summoned for the purpose of teaching, not sent by the Sienese.

[49] In the catalogue of the Saints of the Order, published at Rome after the book on the privileges of the same Order, he is adorned with this briefer eulogy: Brother Ambrose, Another from the catalogue of the Saints of the Order. born in the city of Siena of the most noble Sansedoni family, having entered the Order of Preachers as a youth; he studied at Paris: then at Cologne, at the request of the Emperor and by the command of the Prelates, he taught; afterwards at Rome. While he was preaching in Germany, the Holy Spirit was seen to assist him in the form of a dove: again in Italy in the form of a splendor: while he was speaking for the purpose of establishing peace between the Florentines and the Sienese: he shone forth wondrously in the merits of his virtues, in learning, and in miracles. We omit other encomia which Bishop Julius of Grosseto collects from chronicles and other authors in Book 3, Chapter 3, Julius, Bishop of Grosseto, in order to come to that solemn action by which, at the instance and through the efforts of Julius himself, the name of Blessed Ambrose was inscribed in the Roman Martyrology.

[50] Among the benefits divinely bestowed upon me, says Julius in Chapter 2 of the said book, I shall by no means have esteemed the least that I merited to be the youngest son of his (namely of St. Philip Neri), through the favor of Blessed Philip Neri. and for that reason was especially loved by him. This moreover I the more gladly here commemorate, because he himself, accustomed to deny nothing to me who asked nothing, promised me that he would help me to obtain for my holy kinsman the desired honor of having his memory recalled in the Roman Martyrology: and one morning, after he had heard my confession, he said, as if it were a certain secret, to Lord Angelo Vittorio of Bagnarea, an eminent Physician, these express words: Do you see this Priest? I wish him well, because he has a kinsman who is a Saint. Know that I shall someday render him a great service. Which I scarcely doubt was that very thing shortly after his death, of which I now speak: and the promise made to me by the living man, I faithfully judge was fulfilled by the dead man, within the space of twenty-one months. For he departed to heaven on the twenty-sixth of May in the year 1595, and Blessed Ambrose was inscribed in the Roman calendar on the twenty-sixth of February in the year 1597, on the first day of the Lenten Rogation days, in Consistory, at the instance of the Most Illustrious Lords Cardinals of Ascoli and Alessandria, he obtains the name to be inserted in the Roman Martyrology. through the intercession of the said Blessed Philip and of Saint Peter Martyr; to whom I had likewise commended the matter with great affection, as one who had been bound to my Saint by a bond of special friendship during his life.

[51] Moreover, when I learned of the grace obtained, I immediately used the greatest diligence to send the so long awaited and joyful news to Siena in authentic form, which could be published before the feast of the Blessed One, which in that very year, after a course of three hundred and * eleven years, fell on the very day on which he was first laid to rest, the feast of St. Benedict, namely the twenty-first of March. That event filled both the entire city and especially the sacred Dominican Convent with immense joy, which was received at Siena with great joy, which was immediately attested both by the larger bells of that church with their continuous ringing day and night, and also by the louder boom of the public tower's bronze bells, encircled with a luminous crown of blazing torches: to which were added triumphal fires shining throughout all Campo Regio and the neighboring piazzas for three continuous evenings, amid the festive explosions of cannon, the festive adornment, all the way to the piazza that descends toward Fontebranda. Nor were there lacking musical harmonies soothing the air in every direction; but nowhere heard more pleasantly than from the notable height of the Convent, overlooking the region of the aforesaid fountain. Above the greater door of the church there were displayed the family arms, both of the Saint and of the Pontiff, with notable ornament and this inscription: TO CLEMENT VIII AND BLESSED AMBROSE SANSEDONI, INSCRIBED IN THE MARTYROLOGY OF THE SAINTS: and to both were joined the insignia of the Dominican Order, the worthy root of such glorious offspring.

[52] On the following morning, namely the feast day itself, an innumerable multitude filled that vast basilica to hear the sermon: the argument of which was nothing other & increased the devotion of the people. than the very new words of the Martyrology: At Siena in Tuscany, Blessed Ambrose of Siena, of the Order of Preachers, illustrious for sanctity, preaching, and miracles: which very words were inserted in the Roman Martyrology, reprinted shortly afterwards for the use of the same Order, with this addition: Clement VIII ordered him to be inscribed (and more fittingly in the edition of the year 1616 it was added: whom Clement VIII ordered to be inscribed in the Martyrology of the Saints of the Roman Church). Nor did the testimonies of public piety stop here: but the members of that Confraternity, which has its oratory next to the Convent under the title of the same Blessed One, publicly instituted the distribution of bread to all the poor who came. And they came from the very vigil of the feast in such multitude that they filled that great area. And to the bashful poor, suitable aids for relieving their poverty were sent to their homes: and from that time to this year 1611, the aforesaid gentlemen do not cease to exercise, indeed to increase, that praiseworthy charity of theirs each year: for the more widely the fame spreads, the more people come to share in that festive almsgiving.

[53] Thus far (if you remove the words enclosed in parentheses) Bishop Julius, condensed by us into fewer words: whom, since Ferdinandus Ughellus in volume 2 of his Italia Sacra writes that he arrived at the See of Grosseto on the twentieth of November in the year 1606, Julius, after publishing the Life, is released from the episcopate. having been inaugurated at Rome in the church of St. Cecilia on the sixth of the same month by Cardinal Hieronymus Bernerius, he left us to estimate his virtue from the fact that he preferred to attribute the honor of his kinsman the Divine One, thus increased, to the favor of a Saint familiar to him, rather than to the Episcopal title given to him by the Pontiff. For he regarded it as a burden not an honor, and therefore, having borne it for only five years, he freed himself from it, having obtained as his successor Francesco Piccolomini, on the seventeenth of August of the year 1611, the seventeenth of August. Receiving indeed this most immediate reward from Blessed Ambrose (whose Life, composed amid Episcopal cares, he had published on the sixteenth of July of the same year) that he was permitted to lead a life devoted to himself and to God, such as he had learned by the example of Ambrose to prefer to all titles: and which he then prolonged, as Ughellus testifies, for fourteen years, dying at Rome in 1625 on the eighteenth of December, and buried in the same church in which he had so often reverently adored the body of his beloved spiritual father, St. Philip Neri. His insignia, and those of the Sansedoni family as we believe, Ughellus displays divided in two; so that the right part has a half eagle in a gold field, and the left has three blue bands gradually arranged in a silver field.

[54] Moreover, since we have made mention above of the Confraternity of Blessed Ambrose, it will not be out of place to add here that Confraternity instituted by the Blessed One, the aforesaid Confraternity had not merely Blessed Ambrose as its Patron, but also as its Corrector, as they call him: who, as is found in the society's own records, gathered them under the invocation of St. Bartholomew. And they indeed retained this appellation for as long as until the famous sanctity of their deceased Corrector persuaded them to change the title: just as the Confraternity of the Holy Cross had received its nomenclature from St. Dominic himself, its author. Indeed Ambrose had been fond of such confraternities from his very boyhood, receives its name from him, whence he is also found inscribed with his sixty fellows in that most ancient and most fruitful in pious works and sanctity of holy men association, which has its oratory under the Hospital of the Scala and the invocation of Our Lady. Moreover, in the aforesaid Confraternity, which began to be called that of St. Ambrose in the second year after his death, all who are of the Sansedoni family, both men and women, are considered not as enrolled but as born members, as are also certain other families well deserving of the same Congregation.

[55] Moreover, this Confraternity rejoices especially in the participation of the merits of the entire Dominican Order, adorned with Indulgences, admitted thereto by the illustrious Cardinal Cajetan, that noted Commentator on St. Thomas: it rejoices also in the greatest Indulgences granted by Gregory XIII, and indeed a plenary one upon entrance to the confraternity and departure from life, and on the very feast of their Patron, after receiving the Sacraments of Confession and Communion and praying duly in their oratory: the last of which the same Gregory extended for ten years to all the faithful, as also its oratory. and other Pontiffs in succession are found to have extended to other years: most recently, before Julius wrote, Paul V on the thirtieth of January in the year 1606. Julius presents the Bull on page 246, of entirely the same tenor (substituting the church of the confraternity of St. Ambrose Sansedoni of Siena for the church of the Brethren of the Order of St. Dominic at Siena, and the altar of Blessed Ambrose therein) as the Bull of Indulgences granted to the church of the Brethren itself, except that this one is decreed to be valid for ten years, and grants a Plenary Indulgence only for the first year, and for the other nineteen years grants nineteen years and the same number of quarantines.

* rather Clement

* rather ten

§ VI On the Relics of Blessed Ambrose, More Recent Graces, and His Image.

[56] In the Life of Blessed Andrew Gallerani we set forth the praiseworthy custom of the Sienese people, by which each year on the Sunday in Albis a procession is instituted, Relics of the Blessed One, to give thanks to God during the Forty Hours' prayers for the happy course of the past year: in which procession, relics of some Saint, chosen by deputies of the Confraternities convoked for this purpose, are carried around, and for the entire octave remain exposed for public veneration. In the year 1598, therefore, when Easter recurred on the twenty-second of March, the sacred relics of Blessed Ambrose were proposed to those consulting, in the year 1597 carried around with great piety, and by a great consensus of souls destined for the procession to be arranged, with the good grace of Archbishop Cardinal Tarusius. Besides the lay confraternities accustomed to participate, the families of the religious Orders also assembled, not otherwise accustomed to being invited: and the venerable bones were carried around on the shoulders of Priests from various Orders taking turns, under the same most splendid tabernacle under which the head of St. Catherine of Siena is customarily carried: under which a smaller one, of gilded bronze and enamels, was so fitted that through the crystals two large bones were visible, and below, the little sack, guardian of the remaining bones and ashes, with this inscription in gold letters on a blue background: Relics of Blessed Ambrose of Siena of the Order of Preachers.

[57] The piety of the devout people, and the ardent zeal for honoring the Blessed One with prayers, candles, and offerings, is described by one who was present, Rutilius Sansedonius, & nearly intact to this day: in a letter written on the night after the completed

procession, sent to his kinsman Julius, which the latter recites in full in Chapter 8, and yet it is not worth rendering into Latin, because anyone will easily be able to understand and judge for himself from what has been seen elsewhere, what was done in this kind of thing. But it should by no means be passed over here that the said Relics are exposed each year for the veneration of the people upon the altar of the Blessed One on his feast day, and that they are still for the greater part intact and nearly unimpaired: as the Fathers of the Sienese Convent themselves wrote to Julius after a careful inspection of each relic: and that the venerable head is especially intact, lacking only a small piece of bone.

[58] I desired nonetheless, says he in Chapter 6 of Book 3, to obtain some small portion of the sacred pledges: Julius, Bishop of Grosseto, requests a particle of the relics. but from the Prior I received the answer that the religious scruple of an anathema threatened by the General prohibited him from presuming to detach anything even for my sake (then Provost of Siena and, as I thought should carry some weight, a blood relative of the Saint himself): and although I said that the General would consent if he were present, I was nevertheless sent away empty-handed. But while being escorted out through the cloister by the Prior himself, who was accompanying me as a matter of honor (as is the custom), I caught sight of two visiting Brothers entering; suspecting nothing less than that the Master General Beccaria himself was among them. The Prior, therefore, recognized by him and greeted with the most kind words and an embrace as a kinsman of Blessed Ambrose, I explained what I had requested and the refusal I had received from the Prior, who said he could do nothing without his consent.

[59] & obtains it, And when he gave his consent, indeed commanded that I be made the possessor of my wish as quickly as possible, I received a portion of the sacred body, which I have as a treasure of the greatest value, and a small portion of which, sending some years later to Lady Aurelia Sansedoni, a kinswoman of mine, who had been given up by the physicians as beyond hope of life on account of the most acute pains of a stone his kinswoman, near death, is healed by this. lodged in the neck of the bladder and ulcerating it; I gave her the occasion of recovering from the jaws of death, to which she had been brought, by making a vow to wear the habit of the Dominican Order for one year, if after the Relics were devoutly applied to her she should regain her health. For she did regain it, at the very time when her husband Thomas Orlandi was thinking of preparing her funeral: and she survived in good health for the twenty-fourth year after the said mortal illness, having finally been taken from the living in this very year 1610, on the ninth of May, in which year this work began to be submitted to the press.

[60] Thus Julius: who then relates with admiration how not only the cappa of Blessed Ambrose and his scapular preserved the power of expelling demons, miracles performed at his garments: even after a hundred years (as is established by the irrefutable testimony of Raymond of Capua, writing the Life of St. Catherine) but also that the cloths and linens with which the blood vomited was received, and which the infirmarian, deeming them useless for any further purpose, had thrown into a privy, were taken out again by the same person, without any contamination from the foul place, and bearing no other marks than those of the blood received; indeed even with a sweet fragrance of odor: to the greatest admiration of all, cloths stained with blood retain a heavenly odor: even of those who had reproached the infirmarian for fault, because, when all those things which had been in the use of the Blessed man were religiously preserved and maintained a miraculous odor, those things should not have been thrown away as unclean which had received his precious blood; being perhaps equally efficacious for the salvation and health of men who piously commended themselves to the Blessed One.

[61] Nor did this Saint shine with miracles only in the days or years nearest to his death, miracles as great as those related in the Acts and public instruments: Gregory Lombardellus, to complete the Life of the Blessed One but also in our own times he continues to bestow equal benefits upon his devout followers, which Julius in Chapter 11 of Book 3 thus pursues. Father Gregory Lombardelli at Chapter 112 of the Life composed by himself, folio 208, relates that in the year 1582, returning from Tivoli through the heat of the month of July, he fell into a slight fever: which, disregarding it, while on the feast day of St. Francis he was conversing with his brother Lord Salustius Lombardelli, he suddenly felt himself drenched in sweat, and attacked by a double tertian fever was so prostrated that amid the failings of his departing spirit he was regarded as dead for some time. Then there came such pains of the head and sides that his aforesaid brother, a most experienced physician, from certain signs of approaching death completely despaired of preserving his brother's life.

[62] And so the sick man was preparing himself for death, having no reason to wish to survive, from a desperate illness except that he had previously begun to write the Life of Blessed Ambrose and had not yet completed the whole of it. Accordingly he began to beseech the Blessed One that, if he knew it to be expedient for his honor and for his own salvation, he would obtain for him from God just so much more of life as was necessary for completing what had been begun. He felt his prayers heard on the fifteenth of October, when the danger was wonderfully dispelled, and the brother recognized in the brother a hope of longer life: he obtains sudden health. such, however, that both he and others, called on the twentieth of the same month to a treatment to be undertaken by common counsel, judged that the autumnal and dangerous illness would end in a quartan fever, and that a protracted one. But when they had departed and he saw himself alone, he gathered his strength, prostrated himself on his knees, and raising his eyes to heaven with hands joined, commended himself anew to Blessed Ambrose, with such success that, freed from all illness, within two days from the prayer he was able to stand at the altar and offer the Eucharistic sacrifice to God, the author of life and Lord of death.

[63] Sister Catherine Sansedoni, a nun of the Order of St. Dominic in the Sienese Convent, a nun freed from an infirmity of the arm, called Paradiso, informed me that in the year 1592 she was suffering an infirmity in her right arm, recurring at intervals over a space of four years and never fully cured; and when the malady, now flaring up with greater intensity, was sending fiery and venomous shafts throughout the whole arm, to which a swelling was added that aroused incredible pains, she was at last compelled to make them known to her maternal aunt, Sister Faustina Cacciaguerra, whose concern she had until then avoided, lest she see her distressed on her account. Meanwhile she said she remembered the particle of the aforesaid Relics, given to her by me: and touching her arm with it where it pained most, she felt herself freed from all pain within a brief space of time.

[64] The same woman, by a letter sent to me at Rome, dated the fifth of January of the year 1604, indicated & then from approaching death, that on the twenty-ninth of the preceding September she had fallen ill, and as the disease progressed for the worse, in the month of December she was brought to such a point that on a certain night, feeling a greater than usual pain of the head and intolerable anguish of a constricted chest, she believed it to be her last; and was therefore supremely afflicted that in such peril she could not have a Priest, whom she might use as an assistant for dying well. Therefore, again remembering the sacred Relic, she passed it over her chest, forming the sign of the Cross, and commended herself to the Blessed One, making a vow for which she would be bound, if through his intercession the faculty were given to her on the following day (which was sacred to the Immaculate Conception of the Virgin Mary) of confessing and communicating. the Relics having been applied to her Nor was she disappointed in her desire: for those anguishes were suddenly dissipated, to the great admiration of the Sisters sitting around, who had already begun to observe in her those very changes of countenance and color which they had often noted at other times in those who were about to expire.

[65] A grave wound above the eye Brother Peter Gonzalez, of the Order of Preachers, a Spaniard, frequently related to me and confirmed a prodigious event that happened to himself, when during the time of Sixtus V, being at Siena, on the Thursday of Holy Week toward nightfall, he was speaking to the confraternity members assembled in the oratory of St. Ambrose; and this according to the custom of those three days in darkness, so that opportunity is given to those assembled to bare their bodies and to scourge them. For while he was speaking, he was impelled by I know not what movement of the spirit to incline his head more forcefully upon his shoulders, and thus he struck it against the point of a candlestick standing near him without a candle: which point, entering the right eyebrow and drawing blood, upon invoking the Blessed One he is suddenly healed brought him dreadful pains. But having immediately turned to him in whose oratory and service he remembered receiving this injury, while he was devoting his effort to the devout souls, with great affection of soul he commended himself to him, and collecting a little wax from the said candlestick he applied it to the wound, which immediately stopped the flowing blood, closed the wound, and removed the pain: so that, feeling himself perfectly healed, on that very evening he betook himself to another confraternity of St. Catherine of Siena, intending to speak to those assembled there also, as he had done here and had previously determined.

[66] Moreover, to the graces obtained in this most recent century through the invocation of Blessed Ambrose, The Well of Blessed Ambrose and having no vain appearance of a miracle, why should I not add that old one, persisting to the present day, and mentioned by none of the earlier writers — I mean the fountain or well commonly called that of St. Ambrose? The workmen labored under a shortage of water, which had to be fetched by a long and difficult descent to the foot of the hill, when the foundations of the new convent at Campo Regio were being laid: and the masters had tried in vain to find the bottom anywhere, to see whether they might discover a vein of water, salutary for the sick. and relieve the toil of the attendants. Ambrose therefore, pitying them, marked a certain spot with the Cross, and bade them dig there: and they immediately found what they had been seeking, and built a well from which water, drawn with great devotion and veneration, is received by the citizens, called the water of St. Ambrose, and brought to the sick restores health to many.

[67] Besides the two images of the Blessed One which we have said are publicly visible in the Palazzo Pubblico, various others have been honorably executed throughout the city and elsewhere: What was the form of his image? whether any of these expresses the true lineaments of his face to the life, we cannot affirm with any certainty. If, however, in so ancient a matter anything may be believed by those skilled in judging such things, there is none that has more marks and characteristics of an image expressed in the likeness of the living man than that which was painted by the most excellent painter and architect Baldassare of Siena in the oratory of the confraternity of St. Catherine of Siena at Rome, now sold to Cardinal Gonzaga, and most worthily adorns his vineyard: the first design of which, delineated in black and white, I keep as a most precious treasure, says the same Julius who said the foregoing, and I have had it engraved on copper to be printed on the very frontispiece of the Life, as closely as possible to the prototype. For that notable wrinkle on the left cheek in the flaccid and wasted skin, on account of the rigor of his customary abstinence, in a man who by his natural bodily habit would otherwise have been stout and fleshy; that wart or mole between the nose and lip on the same left jaw, and the cleft of the chin appearing through the very shaving of the beard, and other such singularities, which those skilled in the art of painting are accustomed to call marked accidentals, persuade that a face so noted by a painter of the same fatherland, and

one century closer to the Saint's own times than we are, was not taken except from an older prototype, which expressed the form of the living man more closely.

[68] Whence the surname Codennaccius? And indeed on account of the wrinkled skin throughout all parts of the face, which the Sienese call Codenna, it seems to have come about that, just as on account of the cheeks drawn inward, with the expression which those who suck out the pulp of figs make, the common people gave the name Succhiafichi to St. Bernardine of Siena; so too Blessed Ambrose was called by the same people Codennaccius, with a certain allusion to a noble Family of this name, but one most different from the Sansedoni; formerly lords of Belagaio, now possessed by the Ottorenghis by title of dowry. This Blessed One is also customarily depicted in the manner that, with the city of Siena, which his left hand supports, he appears to purge by blessing it with his raised right hand from the demons flying about the towers: in memory of the absolution obtained, if not also conferred, by him.

ON BLESSED MAURICE THE HUNGARIAN, OF THE ORDER OF PREACHERS, AT GYOR, IN THE YEAR 1336

HISTORICAL COMMENTARY.

[1] The Order of Preachers, in the last year of its most holy Patriarch Dominic, which was the year of Christ 1221, assembled at the General Chapter at Bologna, having decreed that two new Provinces, namely the Hungarian and the English, should be added to the former six Provinces already furnished with many convents; In the Hungarian province decreed under St. Dominic, soon dispatched evangelical workers to both, and favored by happy successes in both places, in a short time filled many convents with a levy of recruits enrolled in the new militia: who, carried forward by their own swift progress, quickly equaled the virtues of the veterans, and left behind them most choice offspring for many centuries; until in England heretical fury, and in Hungary heresy joined with the violence of the Turks, exterminated them. And in Hungary the founder of the Order, Blessed Paul, from a Doctor of Laws at Bologna a disciple of St. Dominic, the convent of Gyor is erected, is believed by Sigismund Ferrarius, who treated the affairs of the Order in Hungary in eight books, to have first founded the convent of Gyor, an Episcopal city, and the principal bulwark of the Christian regions under the Emperor against the hereditary enemy.

[2] But since Bernard Guidonis, enumerating thirty-five convents of this Province in his manuscript Chronicle at the year 1363, was it the first? in the kingdom of Hungary itself or Pannonia (for Slavonia and Dalmatia also fall under the Hungarian Provincial) assigns ten convents, so that the one at Gyor holds fifth place among them; while in other lists, not observing that threefold division, it holds only sixth place, because of the interposition of the name of Zagreb in Slavonia: and since no other basis for this order appears than the very succession of foundations, to one asserting that the one at Gyor was the first, we cannot so easily grant belief as we can assent to one demonstrating it; since the city of Lauriensis (which Theodoricus of Apoldia mentions in Book 8, Chapter 1 of the Life of St. Dominic, and from which he leads the Brethren departing, because they did not yet have a place there, into Pannonia) must be sought outside Pannonia and is different from Gyor or Jaurinum. But where is it situated? how different from the city of Lauriensis or rather Lauriacensis With various people holding various opinions, whom you may see in Ferrarius on pages 32 and 33, Maluenda is very far from the truth when, from the Laurium of Apollonius at the mouths of the river Ister, he fabricates a Laurium for himself in Histria. But if we consider the situation of the regions, for those going from Italy to Pannonia through Noricum the route was most convenient: where Lauriacum presented itself, formerly the metropolis of Noricum and Pannonia after the destruction of Sirmium, commonly called Lorch; from which one descends most easily down the Danube into Hungary. Therefore Theodoricus may have written Lauriensis for Laureacensis: just as the author of the Life of St. Margaret of Hungary, on the twenty-seventh of January, wrote Lauriensis for Iauriensis, by an easy confusion of such closely neighboring letters and words.

In that city on the Raab, It is meanwhile certain that Gyor is to the writers of the Middle Ages and to the lists of Bishoprics and catalogues of Convents the same city which the Hungarians call Gyor, and which those now writing in Latin call Jaurinum, and in German Raab, from the river Arrabo flowing past the city, and there so mingling itself with the Danube that the city, protected by the multiple course of waters drawn before it, seems almost impregnable. But such an abundance of waters could not prevent that in the year 1566, now destroyed, by a fire ignited through the carelessness of a soldier, all the sacred and profane buildings burned down except the Cathedral: and that twenty-eight years after these events the Turks took possession of the same city. By one or other or both of these disasters it came about that the inhabitants cannot even now designate the place where the convent of the Preachers stood: whence neither can the sacred relics of Blessed Maurice be sought, who was formerly honored there with a religious and proper cult of the Blessed, Maurice was venerated as Blessed, as the Index to the Martyrology of the Order testifies with this brief eulogy: Brother Maurice the Hungarian, born of the most noble blood of Kings, having lived most holily with his wife for three years, by mutual consent she entered a monastery of consecrated Virgins, and he entered the religious Order of Preachers, and made such progress in the virtues that, illustrious for miracles, he is venerated as Blessed in Hungary.

[4] illustrious for miracles, And indeed that the miracles, written down together, were brought to the General Chapter at Ferrara in the year 1494, Michael Pius has after the compendium of the Life, taken from Leander Alberti and others: which we would wish were still to be found. But that they were illustrious and many is sufficiently indicated by the author of the Life: anonymous indeed, but deemed worthy by Ambrose Taëgius to be transcribed word for word, in his first book On the Notable Things of the Order of Preachers from folio 382, from which we have taken it: and at the same time the time of death is noted, in the year 1336, died in the year 1336 the fourth day of the week after Passion Sunday, in the month of March. The day of the month had been lost: but in that year, when Easter fell on the thirty-first of March, the Dominical letter being F, it could have been no other than the twentieth; which, supplying that gap, we have noted. In the copy which Antonius Flaminius used (rendering this Life in a more polished style, to be dedicated to Count Andrea Bentivolo, and to be inserted in the work of the aforementioned Leander) there must have been a greater gap: since he says: In what year of his age or of Christ's advent he departed from this life, I have not found recorded in the sources: this one thing is certain, at about the age of 55. that he died in the month of March, a few days before the Sunday of the Resurrection, in the convent of Gyor.

[5] Moreover, one who lived only thirty years in the Order, as the Acts have it, and only three in matrimony, it is probable that he was at about the midpoint of age between sixty and fifty. was he of royal stock? That he was of royal blood, after Flaminius wrote this from these Acts and others followed him, Ferrarius did not think he should doubt: but since it manifestly appears that this author uses the name of King improperly; inasmuch as he calls Nicolaus, son of Georgius, the father of Bishop Nicolaus and of Andreas, King of Hungary: and since from the Instrument soon to be presented it is established that the father of Maurice, Demetrius, was called the Ban of Hungary, that is, the supreme Commander of the army, which was the first dignity after the Palatine or Viceroy, as Ferrarius teaches: we suspect that some transcriber, offended by the barbarism of the word, wrote King in place of Ban; for it is well known that there was never any King of Hungary named Nicolaus, nor indeed any other in the fourteenth century to whom the manner of death narrated below at number 11 would apply.

[6] Moreover, Ferrarius confesses that he had the aforesaid Instrument from the Archive of the Banffy family, received through the kindness of Father Jacobus Nemethi of our Society, and it is as follows: The Chapter of the Church of Gyor, He testifies here that he gave to his kinsman, to all the faithful of Christ, present as well as future, who shall inspect the present letters, greeting and eternal salvation in the Lord. We wish it to come to the notice of all by the tenor of these presents, that a religious man beloved of God, Brother Maurice, son of the late Demetrius the Ban, of the Chak family of blessed memory, of the Order of Friars Preachers of the Convent of Gyor, having appeared in person before us, confessed that he had given, donated, and conferred certain hereditary possessions of his, namely Kamar and Golumbuk, situated in the County of Zala, certain hereditary possessions, to Count Nicolaus, son of Stephanus of the Peck family, his near kinsman, in the manner in which he himself and his parents are known to have possessed them from the donation of Ladislaus, by the grace of God the most serene King of Hungary (as we have seen more fully contained in the privileged letters of the same), with all profits and appurtenances whatsoever by whatever name they are called, to be possessed, held, and had perpetually, peacefully, and quietly by heirs through heirs, with the consent and admission of his aforesaid Order: and he affirmed that the letters also or Instruments, which his Ancestors held from King Ladislaus, by means of which he himself and his parents possessed those properties, had been assigned into the hands of the aforesaid Count. In memory and perpetual confirmation of which matter we have granted the present letters, fortified with the protection of our authentic seal. In the year of the Lord 1331. Masters: Brictius Provost, Matthias Lector, Georgius Cantor, and Petrus Custos, and the other Brothers of our Church being present.

[7] The first Ladislaus, who is also a Saint, began to reign in the year 1080: the first, as it seems: after whom through interrupted successions there were three others of the same name, all senior to Maurice: the second from the year 1172, the third from 1204, the fourth from 1278: but the reign of this last, as it was too close to the very lifetime of Blessed Maurice, so the reigns of the other two, being of only half a year each, can seem too brief for such donations; and therefore the author of these donations should be considered to be St. Ladislaus, a long-reigning and most liberal King, to be commemorated on the twenty-seventh of June. Moreover, the County of Zala is nearest to Styria, and in it is Lake Balaton, whose waters are carried by a channel into the river Drava, which passes by a village today called Kumar according to maps; the name of the other is nowhere expressed, nor anything that tends that way. Moreover, just as Maurice had formerly ceded these possessions to Count Nicolaus with the consent of the Order (presumably when, freed from prison, he was restored to his Order, others he transferred to Nicolaus, perhaps a Ban. before he departed for Italy) so he may have ceded other estates to this other Nicolaus, perhaps the successor of his father Demetrius in the dignity of Ban, and connected by a similar affinity of blood; which estates he was not so much reclaiming as requesting from them some subsidy for relieving the poverty of the nuns of his Order, and he met with a refusal, to be punished by a swift death within five months.

[8] The brother of Blessed Maurice, as Michael Pius writes from Ambrose Taëgius and Hieronymus Borsellus, was Brother Char or Carus: He had a brother named Carus, who devoted the flower of his virginity to God from his earliest age, and guarded it unimpaired and flourishing (as was confirmed by the faithful testimony of his Confessors) until his death. He lived most holily in every way, humble, meek, patient, fervent in spirit, and constant in prayer: and thus adorned with virtues he put off this mortality at Gyor, buried with solemn pomp in a prominent place in the church of his Order near the high altar. The year and age are not added: yet from this, that his relatives strove with such great effort to persuade Maurice to marry, as the sole

heir of most ample possessions, one may easily gather that Carus had professed the religious Order while his father was still living. The Chak family, from which Blessed Maurice and his brother were born, is even in these times far distinguished and magnificent in Hungary, and abounding in men outstanding for piety, fortitude, lineage from the Chak family. prudence, fidelity, and every virtue; as Sigismundus Ferrarius aforesaid testifies: concluding with these words Part 2, Book 1, Chapter 24; which, like the preceding five, is entirely about Blessed Maurice. ^a

^a It remains, since having changed the old division, we have substituted marginal numbers for chapter titles, Division of chapters, as it is in the manuscript. that we prefix their series in our manner; so that those who wish to reprint these Acts separately may be free to introduce whatever division shall be more convenient.

Chapter I. On his wondrous nativity foretold by the blessed Mother of God, Mary.

II. On his progress in infancy and boyhood.

III. On his reverence toward religious persons, and his devotion to the Lives of the Saints.

IV. On the fact that he was compelled to take a wife, and entered the religion of the Preachers with her.

V. On his progress in religion and his continuous and devout prayer.

VI. On his abstinence in food and drink.

VII. On his poverty, and the vileness which he always observed in clothing.

VIII. On the perfection of the life of the same Blessed Maurice.

IX. On the fact that he miraculously left the house with the doors closed and entered the church.

X. On the fact that the devil tried to disturb him while he was praying.

XI. On the fact that he was distinguished by the spirit of prophecy, and foretold the death of the King of Hungary.

XII. On the water blessed by him, by which he restored a sick Brother to health.

XIII. On his happy passing, and his corpse, which at the elevation of the Body of Christ opened its eyes, and on the wonderful odor which issued from his body.

XIV. On the various visions and revelations divinely made at his passing.

XV. On the miracles divinely performed after his death.

LIFE

From the Manuscript of Ambrose Taëgius.

CHAPTER I.

The pious adolescence of Maurice, foretold before his birth, and his entry into religion.

[1] Blessed Maurice, born of the illustrious stock of the Kings of Hungary, His mother, fearing a difficult childbirth, when his mother had carried him in her womb for four months, was seized by a continuous fever: and when she was now near delivery, and greatly feared a fatal outcome, a certain Lady appeared to her in her sleep, clothed in the brightest garment, saying: Do not, daughter, fear approaching death on account of your childbirth: for you shall bear a son, and when you are approaching delivery, then keep this prognostic sign indicated to you by me, and with the finger of your right hand mark your breast with the sign of the holy Cross, and you shall say these words and this prayer: Remember, encouraged by the Blessed Virgin, O Virgin, Mother of Christ, that day and that most holy hour, when you brought forth the only-begotten Son of the eternal Father, eternally begotten of Him, proceeding temporally from your holy womb: and recall those words which the Angel Gabriel spoke to you, when you conceived the only-begotten Son of the eternal Father in your womb, and bore salvation for the whole world. And when you have repeated these holy words many times, and with your finger have marked your breast with the seal of the holy Cross, know that you shall escape the imminent death which you dread: for I am that blessed Virgin, the Mother of Christ the Savior of all, who have appeared to you, & she understands the future sanctity of her son: foretelling that the son to come forth from your womb will be beloved and acceptable to God and men: for the hand of the Lord shall always be with him. Wondrous indeed and astonishing was this nativity, which not an Angel or Archangel announces, but the Lady of the world, the Queen of heaven, and the Mother of God.

[2] Meanwhile, after the boy was born, he began to suffer from continuous fevers until his third year; so that already from his mother's womb he might begin to do that penance who, having struggled with fever for three years, which he was to keep until death. After three years he recovered, and at the age of five was given to a teacher to be instructed in letters. But when after ten years he had advanced beyond many of his contemporaries, the boy began to separate himself from the pleasures of the world. When he was free from the study of letters, begins to study letters, entirely serious: he did not occupy himself in the games and haunts of boys: but either devoted himself to prayer or conversed with religious persons coming to his house about the lives of the Saints. The prudent boy thought about how the Saints had reached the homeland of eternal life through labors and penance. How often he held conversation with religious men about the observances of the regular life, and how silence is observed among them, and in which places: and likewise he inquired diligently about the remaining institutions. Sometimes in the castle or in the palace of his father, gathering himself with his companion boys into some secret place, among his peers he imitates the customs of religious: making a kind of chapel out of curtains, he celebrated Mass with them, assigning to each his own rank: after the sacred rites he gave them food as they sat in order and kept silence, as he himself had taught them: and so all the things that are observed in cloisters he devoutly observed with the said boys. From this he himself with the others was being led and disposed by God, like formless matter, toward the substantial forms of the regular life.

[3] It happened on a certain occasion that a certain devout and venerable Brother of the Order of Preachers arrived at the castle of ^a Ungodeum: conversing more devoutly with one of these, and when the boy Maurice heard that he was in the lodging, he went to see and greet him, and having made three prostrations before him, he besought him with tears and asked that he would commend him in his prayers to God and His Saints. And when the Brother saw such discretion and such humility and devotion in the boy, he approached him and raised him from the ground. But when he had risen, he refused to sit beside him on the bench, judging himself unworthy to sit with such a devout man: but he sat at his feet, desiring to hear the word of God, he is wonderfully moved by hearing the Life of St. Alexius. which has the power to refresh the soul: and, as was his manner, he begged him to recite something edifying for him from the Lives of the Fathers or of the Brethren. And the Brother, perceiving the boy's devotion, recited the Life of St. ^b Alexius the Confessor, which he had never heard. And while the Brother recited it in order, and he himself listened devoutly, the boy Maurice began to weep to such a degree that he could in no way restrain himself from tears. Whence from that hour he conceived in his heart the intention of entering Religion, as he himself afterwards confessed with his own lips.

[4] But when Maurice, his parents being dead, most earnestly desired to enter religion, he was counseled by his relatives and friends He is compelled to marry by his relatives: not to abandon so great a patrimony altogether; especially because he had no one to whom he could or should leave it: but rather to marry some noble maiden, the daughter or sister of some great prince. But Maurice, seeing that he could not escape, took a wife, the daughter of a certain Palatine. And when they had remained in marriage for three years or thereabouts, seeking and requesting the habit of religion by common counsel and consent, he enters religion with his wife, they entered the Order of Preachers on the island of the Danube at Buda, leaving their entire patrimony to the world, and totally renouncing its pomps. When his father-in-law, who was called the Great ^c Homo-Deus ^d the Palatine, heard this, he asked Master Ladislaus, ^e the son of Vernebei, Judge of Buda, to strip the said Brother Maurice of his habit, he is violently extracted: and place him together with his wife on their own estates: but if he refused, to afflict him so much in prison until he should, willingly or unwillingly, lay aside the habit; and so be compelled to return to his former state, at least through punishment. And when this was done, then restored to the Order, and Brother Maurice was detained in the custody of a most strong tower at Buda, he never wished to lay aside the habit of the Order; and though guarded for nearly half a year, yet being unable to turn his soul from his holy purpose, they allowed him to return as a perfect Religious to his former cloister, restoring him to his Order. And since the Brethren, on account of the importunity of his relatives, could not keep him in Hungary, they brought him to Bologna, where the body of Blessed Dominic shines gloriously with miracles, and commending him to the Brethren of the said Bolognese convent, they left him there. He is sent to Bologna. And when he had lived devoutly and humbly in the said convent for three years or thereabouts, and had already attained every perfect and holy state of the Order, the Brethren of Hungary, recalling him, brought him back with honor to the Province of Hungary.

^a Leander has Ungo-deum castle.

^b He is venerated on the seventeenth of July.

^c To the same Leander, Amedeus.

^d This is the first dignity after the King in Hungary: its authority is nearly equal to the royal.

^e Leander calls him Ladislaus Vernebeus.

CHAPTER II.

The Religious Virtues of Blessed Maurice.

[5] Concerning the life of the same Brother Maurice, his fervent Regular observance, and his continuous prayer, He excels in the remarkable zeal of prayer, if we wish to say a few things briefly, we shall find that in our times this man was a mirror of all religious and monks among all those keeping the regular life. For he was constant in prayer; in the church, in the cloister, on the road, in lodging, and finally in every place by day and night, a most diligent observer in those things that pertain to religion. Saying the Canonical Hours with the greatest devotion and attention, he most diligently observed the rubrics of the Order. The psalmody and all particular prayers which he said daily out of devotion, if he did not complete them during the day, he completed them at night while keeping vigil. Sleeping on straw, he mortified his body with the harshest disciplines: by the rigor of penance, after the disciplines humbly prostrating himself, he begged pardon from the Lord with tears and groaning for himself and for sinners. Rising first of all for Matins, he roused the others: willingly serving the Sacristan, he himself rang the bells; with his companion he prepared the altars on solemnities, devotion toward sacred things, arranging them with curtains and other ornaments; guarding the venerable Body of the Lord with great diligence, taking care that a lamp should always remain lit before it; lest the oil should run out, he himself was mindful to procure it. Every day he prayed the entire psalter; five times a week he completed the Office of the Dead; the seven Psalms with the Litanies, the fifteen gradual psalms with other private prayers he devoutly said to God every day.

[6] For nearly thirty-two years, during which he served in the Order, abstinence from foods, he did not eat meat, except for the reason of a serious illness, unless compelled by a precept from a Prelate. Broth ^a from meat, which he could licitly consume, he would not take when he could have other food. On

Fridays he did not use dairy products: but always fasting he ate legumes. The fasts of the Order he observed so strictly, as if they had been commanded under precept. His ^b pittance he reserved for the poor with the permission of the Prelate. If no poor were present at the gate of the convent, he diligently had it sent through a servant of the house to their homes. He would not drink a measure of drink beyond the customary one: outside the hour of meals, unless the greatest necessity pressed, he would by no means take drink.

[7] His garments, as those who saw them report, were very poor, poverty of clothing, nor did he bestow any care upon them: he never wore a costly or notable garment. If at any time he received a costly garment from a Prelate or from friends, carrying it with thanksgiving to his cell, when he saw one of the Brethren in need and poorly dressed, he gave it to him, taking the other's old or cheap one for himself. When asked by the Brethren why he did this, he brought forward that saying of Job: Skin for skin, and all that a man has he will give for his soul. Job 2:4. If on occasion one of the Brethren was unwilling to accept such a garment, charity toward others, he lay on his knees before his feet for so long until he accepted it. Also with the permission of the Prelate he distributed to the poor the garments given to him. In winter, even in times of great cold, he went about so poorly clothed that he seemed about to die of cold. His torn garments he mended himself, and repaired them from waistcloths discarded by others. He recalled to mind the poverty of Our Lord Jesus Christ; who, though He was rich, for our sake became poor. The harshest hair shirt he was accustomed to wear always against his skin day and night: so that not only by cold, fasting, and abstinence from food and drink was he wasted, but also by the hair shirt he compelled the flesh to serve the spirit.

[8] He had the greatest humility, he avoided anger, he fled indignation. gentleness of spirit, If at any time he saw or heard someone saying jesting or frivolous things, smiling he prudently turned aside, and giving place he passed by dissimulating. Brothers or laymen quarreling he threw himself between, and brought to concord. If he saw any who were troubled, he consoled them with words and examples, both of the Saints and of Our Lord Jesus Christ: so that few were those who did not carry away from his words a singular consolation. He was wonderfully compassionate toward the sick, rendering them services as much as he could.

[9] Many miracles accompanied his life: for when one night, having been received as a guest in the house of a certain man called Benedictus in a certain village which was called ^c Vachis, situated near the Danube, his zeal for nocturnal prayer proved even by miracles: he went with his companion to the village church for the purpose of praying. The said Benedictus, rising after his first sleep, because he had a great opinion of the sanctity of the holy man, wished to see whether the holy man had risen to pray. But when he perceived that he was not in the room; lighting a lamp he went about the entire house, and not finding him he went to the door of the house: which, finding most firmly shut, [when, having left the house with the doors closed, he was found in the closed church,] as he had fastened it with a key in the evening; more astonished still, opening it, he went to the village church, and there found the holy man praying. In the morning he asked the Priest whether he had left the church unlocked in the evening, or had given the key to anyone: who replied that he had not: indeed that the key was with him in a secret place, where it was always kept by him after locking up. All things therefore having been prudently examined, it was found that the man of God, Brother Maurice, left the house of his host with the doors closed, and entered the church, and the lamps of that church were divinely lit. For the aforesaid Benedictus the host, through the cracks of the church doors, saw all the lights of the church lit: even though the Priest himself said that no light had been left in the church.

[10] On a certain occasion, while Blessed Maurice was praying in the church before cockcrow, & he restrained a demon trying to disturb him. the evil spirit tried to disturb him: for it happened that a certain man who had been cruelly killed was being kept on the preceding day in a bier in the church of the Friars Preachers of the convent of ^d Pest, where the holy man was passing the night in prayer. But while the blessed man persevered in prayer, by the light of the lamp he saw the cadaver of the dead man raise itself up and seemingly wish to leave the bier. Then the man of God, strengthened by faith and hope, having first made the sign of the Cross, went to the bier, saying: Whoever you are, in the name of the Lord Jesus Christ I command you to be still, and presume no longer to molest me. And he who had seemed to rise lay still, and having been covered with a cloth by the holy man, the illusion ceased. The blessed man himself related this to a certain Brother, to show how great an effort the evil spirit puts forth to impede those who pray.

^a Thus the Italians call primarily the boiling of meat, and then any other kind of brothy liquid.

^b The word is well known throughout all the Gauls and Germanies among monks, often with various usage: for to some it signifies the ordinary allowance, to others what is occasionally served on more solemn days beyond the ordinary for feasting: some restrict the word to the dish or to the drink brought to table at or above the customary amount Pittance. for each one. Vossius on the vices of language cites Matthew Paris and Caesarius, in the latter of whom he also finds it written pictantia: and both use it for a course offered out of special mercy either to one or to all beyond the daily fare: whence Vossius derives the etymology from piety: but in truth it seems simply to be derived from the Saxon putt or pitten, to place, so that it is its verbal noun, just as from quijten, to absolve, comes quitancia, absolution of a debt: which those who think is derived from quietando rather produce a homophone between words of different languages than show the true origin.

^c In the County of Novigrad, called Vatz by the Hungarians, Watzen and Woezen by the Germans, and Baccia by others: recovered by the Imperialists in the year 1603, the Turks again claimed it in 1621 against the faith of treaties: it is twice as near to Novigrad as it is to Pest.

^d On the nearer bank of the Danube, opposite Buda, where general chapters of the Order are recorded as having been held in the year 1273, being one of the older convents of that province.

CHAPTER III.

The Sanctity of Blessed Maurice Attested by Miracles in Life and after Death.

[11] That the holy man was distinguished by the spirit of prophecy is known from his own words. When he himself with the Prior of Gyor had visited King ^a Nicholas son of George, to ask that from the possessions which he had left behind when entering religion, [When Nicholas refused to return anything from the goods left to him by the Blessed One,] he might give some to the monastery on the island of the Danube of ^b St. Mary, for the support of the Sisters dwelling there; and the King himself said that he was unwilling to give anything, he said: On account of your hardness you shall die this year, and another shall give. Then the King said: If the possessions had pleased you, you would not have abandoned them: now, however, since you are a wretched monk, possessions are not fitting for you: and because they did not please you, and they please me, I do not intend to return any to you. To whom the holy man said: It pleases God Most High that within half a year you shall possess neither those possessions nor any others. Having said this, he departed. Whence not long after these things, within five months the King fell into a grave illness, during which, while he was suffering, having summoned his sons, Bishop Nicholas of ^c Carur and Andrew, he said: I want you to know that I shall shortly die and shall not rise again from this bed: I have the certainty of this matter because Brother Maurice said so, and almost as if pronouncing an anathema he added: Before half a year you shall die, he predicts death within half a year: and another shall receive your kingdom. Therefore know that he is a Saint, and had the spirit of prophecy. I therefore ask you to freely grant the tribute he asks, or the possessions for the monastery of those Ladies, as he himself requests. When therefore the King was dead, the tribute was paid by his sons, as the man of God had requested.

[12] The venerable man of life, Brother Paul of Cracow, a Lector, related that while he was at a Provincial Chapter, on the day of the Assumption of the Blessed Virgin, he restores health to a sick Brother, and was being burned by a most acute fever, and indeed the fevers were continually increasing, and he was suffering great thirst; he called Brother Maurice, who was ministering to him out of charity, saying: Brother Maurice, I ask you to bring me water from the well: for like the rich man I am tormented in this flame. The holy man therefore rising and quickly fulfilling the command, brought a bucket of water: to whom the sick man, not ignorant of his sanctity and power, said: This water, I beg you, Brother, bless: blessing water for drinking. for I believe that, sanctified by your blessing, I shall obtain liberation from this burning. Therefore, the blessing having been made and the water taken, the sick man recovered, and all the feverish heat ceased.

[13] The body of the deceased, On the day and hour on which Blessed Maurice died, signs and miracles were not wanting. He died on the ^d twentieth day of the month of March, the fourth day of the week after Passion Sunday, in the year of the Lord 1336; with a multitude of people flocking to see him. For while his body lay on the bier in the middle of the church, Lord Bishop Nicolaus of Gyor celebrated Mass at the high altar for his soul and obsequies: and while the Body of the Lord was being elevated in the Mass, as is the custom, opens his eyes during the elevation at Mass. the dead body of Blessed Maurice opened its eyes, with the entire multitude of those who had assembled to see the holy body looking on. Likewise at the elevation of the Chalice he did the same. But after the elevation of the Chalice, he closed his eyes again. So great also was the odor that emanated from his sacred body while it still lay on the bier, that it comforted the entire multitude of those who were present: for all said that they had never before perceived such an odor.

[14] Brother Benedict, Subprior of the Brethren of the Convent of Gyor, on the day before the death of Blessed Maurice, His death becomes known to the absent Subprior through a vision: having gone to Buda to the Provincial, had such a vision on the night of the death of the same Blessed Maurice. For it seemed to him that a multitude of Friars Preachers were in the refectory of the Convent of Gyor at table, and that Brother Maurice alone was without his cappa. When he related this to the Brethren in the morning, the Provincial Prior said: Either Brother Maurice has recovered, or he has died. The said Subprior, returning to the Convent of Gyor, found that he had already departed. The Provincial Prior of Hungary related he appears to the Provincial in white garments: that when after Matins he was praying in the church of the Brethren, Brother Maurice appeared to him in the whitest garments: and when he had asked him whether he was dead, he replied: I am dead to the world, and I live for God: know however that after ^e death I escaped a great danger, but by the mercy of God I was delivered: having said this, he disappeared. Let the Brethren consider here attentively, because if so great a

man suffered danger in death, what shall those suffer who pass through the things that pertain to their profession superficially and touch them lightly?

[15] A certain man who had lost the light of his eyes, taking some earth from the tomb of Brother Maurice, he is distinguished by miracles. and rubbing his eyes with it, received his sight. Many other miracles also were performed by divine power through the merits of the holy man at his invocation, which are omitted for the sake of brevity. If anyone wishes to see them, let him go to the place where his sacred body rests venerably, namely in the convent of Gyor in the province of Hungary.

^a Bzovius, by omitting the name, does not escape the difficulty, as has been shown: therefore understand a Viceroy, that is, a Palatine or Ban.

^b Now St. Margaret's, from her whose life we gave on the twenty-seventh of January.

^c Perhaps of Trogir in Slavonia: for this name is utterly unknown everywhere.

^d The day of the month, which was lacking in the manuscript, we have supplied.

^e Leander has "dying."