Petronax

ON SAINT PETRONAX

ABBOT AND RESTORER OF MONTE CASSINO.

YEAR DCCLII

Petronax, Abbot and Restorer of Monte Cassino (S.)

By G. H.

The monastery of Monte Cassino, illustrious for its antiquity and for the magnitude of things done there, reveres S. Benedict as its founder, and acknowledges S. Petronax as its restorer. Toward the monastery of Cassino, destroyed by the Lombards, The Acts and miracles of S. Benedict we have largely set forth on the day of his birth XXI March, on which he ended this mortal life in the year DXLIII, on the day before the Lord's Passion. There succeeded in the rule of this monastery Constantine, Simplicius, Vitalis, Bonitus: under whose presidency when the said monastery was being despoiled by the Lombards, the monks fled to Rome, carrying with them the codex of the holy Rule, which B. Benedict had written, and certain other writings, also the weight of bread, the measure also of wine, and whatever furniture they could snatch up: and by the concession of Pope Pelagius, beside the Lateran Patriarchium, they constructed a monastery: as we have abridged from chapter 2 of book 1 of the Cassinese Chronicle written by Leo Marsicanus. This is Pelagius II, raised to the Supreme Pontificate in the month of November of the year DLXXVII, who died in February of the year DXC. Adds Leo, that the monastery of Cassino remained destroyed for one hundred thirty years: that is, from the year DXC up to the year DCCXX, when, witnessing Paul the Deacon and monk of Cassino, in book 6 *On the Deeds of the Lombards* chapter 39, Petronax sent Petronax, citizen of the Brescian city, pricked by divine love, came to Rome: and at the exhortation then of Gregory, the Pope of the Apostolic See, sought the fortress of Cassino: and reaching the sacred body of the blessed Father Benedict, there with some simple men, already before residing, began to dwell: who that same venerable man Petronax constituted as their Senior (that is, Abbot). by S. Gregory 2 Pope, So there. That this Pope was S. Gregory the second, we said on his Life on day XIII February § III. He administered the Roman Church from the year DCCXV to the year DCCXXXI. Under this Pontiff, about the year DCCXX, Petronax came to Cassino: for S. Willibald, afterwards Bishop of Eichstätt, as his Acts to be elucidated on July VII have it, coming to S. Benedict, that is, to the monastery of Cassino, found there a few monks and an Abbot, by name Petronax, with whom for ten years he remained: which having been completed he proceeded to Rome, with the supreme Pontiff Gregory III sitting, who had succeeded the said Gregory the second. But S. Willibald came around the year DCCXXIX or the following, as we have more broadly said on February VII on the Life of S. Richard the father §. 2, and on the Life of S. Gregory Pope the second under the end of §. 3. Further S. Willibald in the first year was Chamberlain of the church, restores a double monastery, and in the second was Dean in the monastery: and afterwards for eight years he was porter in that monastery, which stands above on a very high mountain, and four others he was in another monastery, which stands below by the river Raphito. Each monastery Leo describes broadly in book 1 chapter 31. Now the lower monastery does not exist.

[2] But what about the construction of these monasteries others have, let us inspect. Paul the Deacon in the chapter above indicated writes thus. This Petronax not after much time, with divine mercy cooperating, and the merits of the blessed Benedict the Father supporting, and now with almost a hundred and * ten years elapsed, since that place had been destitute of human habitation, with many monks there, noble and middling, gathering to him, was made Father, under the yoke of the holy Rule, and the institution of the blessed Benedict, and Abbot of many monks is constituted with restored dwellings he began to live, and he raised this holy convent to the state in which now it is seen. So Paul the Deacon: whose words, related above here, thus expounds Leo of Ostia in book 1 chapter 4. When however almighty God had decreed to restore the aforesaid monastery of B. Benedict by His most omnipotent compassion, and the cenobitical institution, which had taken its beginning thence, from the place of the same Father and through the circle of the orb to propagate; it happened by God's disposition, that Petronax, citizen of the Brescian city, a man very religious, inspired with divine love, came to Rome: whom the Most Reverend… Pope Gregory inspired from heaven admonished, that he should seek this fortress of Cassino; and the monastery of B. Benedict, which now for so many years had remained destroyed, by his zeal he should strive to restore. With him assenting, soon the same venerable Pontiff with him directed some of the Lateran Congregation Brothers, and other helps to him conferred. He therefore here to the holy body of B. Benedict reaching, both with those who had come with him, and also with some simple men, whom he found there from long ago residing, began to dwell in the year of the Lord seven hundred and twentieth: year 720. and by the same Brothers preferred as Abbot, with God cooperating and B. Benedict supporting by his merits, with becomingly constructed dwellings, and with the gathering of many Brothers there established, under the rule of holy doctrine he studied to live. Thus far Leo: into whose text some pretender but clearly inexpert, has inserted, that Pope Gregory was the third: which word with affixed marks, as against the mind of the author intruded, we have omitted: and this is most clearly proved from the year DCCXX appended: and the said word is missing in Paul the Deacon.

[3] with SS. Paldo, Taso and Tato helping, About other helpers of the construction these things adds the same Leo. Whom, namely Petronax, three certain noble men of Beneventum, Paldo and Taso and Tato, brothers german, who about fifteen years before the monastery of the holy Martyr of Christ Vincent, beside the source of the river Volturno, of their own expense to construct had begun, since they were powerful and rich, in the work itself both through themselves, and through their men up to the restoration of this place, very much helped. So there. The Life of these brothers wrote S. Autbert, there an Abbot almost contemporary, of whom Paul the Deacon makes mention. He relates moreover S. Paldo to have undertaken the rule of the convent in the year DCCVII, when already two years before the monastery seems to have begun to be constructed, so that there are fifteen or so years before the restored Cassino in the year DCCXX, in which S. Paldo died on October XI, on which day the said Acts will have to be elucidated. Him succeeded S. Taso, in the year DCCXXIX on day XI of January died; to whom the third brother S. Tato substituted, died on December XI of the year DCCXXXIX. We following Ferrarius, because we did not yet have the said Acts, referred Tato in place of Taso to January XI, which in the Supplement can be emended. About S. Petronax helped by these brothers the indicated Acts are silent, what otherwise Leo could have known. To the said relation these adds Leo: He augmented the church of B. Martin, which he found small, by almost sixteen cubits, and there making an apse in honor of the Blessed Mary ever Virgin and of the holy Martyrs Faustinus and Jovita, in it an altar he placed, in which also the arm of one of them, which he had brought with him from Brescia, becomingly deposited. The various Acts of these Martyrs we illustrated on day XV February.

[4] S. Petronax presided over the Cassinese convent under three Roman Pontiffs and these Holy ones, namely S. Gregory II, S. Gregory III, and S. Zacharias, who administered the church from the year DCCXLI and the beginning of December, and S. Zacharias Pope conferring various gifts up to the year DCCLII and day XV March, on which we adorned his Acts. The benefits conferred by him on the monastery thus describes in the place indicated Paul the Deacon: To this venerable man Petronax in the following time the chief of priests and beloved of God Pontiff Zacharias many helps conferred, namely the books of holy Scripture and also other things, which pertain to the utility of the monastery, moreover the Rule, which the blessed Father Benedict had written with his own holy hands, with paternal piety conceded. So Paul and from him Leo, who adds these: He also conferred the weight of a pound of bread, and the measure of wine, which once thence under the invasion of the Lombards, the monks fleeing carried with them to Rome. From this most holy Pope also the aforesaid Abbot the privilege first received, and exemption granting. that this monastery with all the cells pertaining to it, wherever in lands constructed, on account of the honor and reverence of the most holy Father Benedict, from the dominion of all Bishops should be free, so that under no jurisdiction it should lie, except only of the Roman Pontiff. So there, to which place most learned notes about the quality and origin of the spiritual jurisdiction of Cassino adds Angelus de Nuce, from Abbot of Cassino made afterwards Archbishop of Rossano in Calabria.

[5] Among the noble monks, whom above Paul the Deacon asserts gathered, There were under him as monks Carlemann, eminent was Carloman Duke of the Franks, brother of King Pepin, whom in the year DCCXLVII to retire to Cassino and become a monk, the Annals of Fulda have. There came also Ratchis King of the Lombards, who, witness Leo chapter 8 of the said book first, to this monastery of B. Benedict reaching, Ratchis with wife and daughter and under regular magisterium handing himself to be instructed, after sufficiently religious and pleasing to God conversation, there obtained the end of life… But his wife by name Tasia, and daughter Ratruda, with the aforesaid Abbot conceding and helping, a monastery of girls, not far from Cassino (here understand the river not the mountain) in the place which is called Plumbariola, of their own expense constructed; and enriched with many goods, there under great caution and severity of regular life living, they closed their last day. So there. To Cassino also, that they might more perfectly learn monastic discipline, betook themselves S. Willibald praised above, and S. Sturmius first Abbot of Fulda directed by S. Boniface to Cassino. SS. Willibald, Sturmius, Liudger and others. To whom add the somewhat later in time S. Liudger afterwards Bishop of Mimigardivord or Münster, who in the year DCCLXXXIV expelled from Frisia, to Rome and thence to the Confession of S. Benedict went for two years, as in the Commentary on his Life is explained on March XXVI. Cardinal Baronius, having followed Sigebert at the year DCCXVI, in num. VII having indicated the monastery of Cassino restored by Petronax, in num. VIII adds these. Wonderful to say, how great soon from the new planting of Petronax were propagated in that place shoots of monks, and were augmented their swarms like bees, which from swelling hives going forth, into diverse places to the multiplication of offspring flew: as by us on many Saints of this institution through this whole work of ours is to be said.

[6] At length concludes Leo chapter 8 of the said book first, that Petronax presided over this monastery for thirty-two years, S. Petronax having departed life in the year 752 died on the II Nones of May, and was buried in the porch beside the church of S. Martin. The said years if taken as completed, from the year DCCXX to the year DCCLII are to be counted. In which year still DCCLII Optatus,

Petronax's successor, by Pope Stephen II (who from day XXIX April of this year had taken up the Pontificate) to King Aistulph, after the seventh month from his ordination, was destined, but this notwithstanding, the death of Petronax can fall on this day VI of May of the year DCCLII. Inscribed in the fasti on May 6, His birthday celebrates Arnoldus Wion with these words: At Cassino of S. Petronax the Abbot, who restored magnificently the monastery of Cassino after its first overthrow, and propagated monastic observance. Following Wion are Dorganius, Menardus, Bucelinus in the Benedictine Fasti, Mabillon in the Acts of the Saints of the Order of S. Benedict, Marcus Antonius Scipio in the Eulogies of the Abbots of Cassino: Ferrarius in the general Catalogue, and is said to be venerated with ecclesiastical Office. all of whom honor him with the title of Saint: as also does Bernardinus Faynus in the Italian Life composed by him and sent to us, in which he testifies that S. Petronax on this VI May in the monastery of Cassino is venerated with ecclesiastical Office under the rite of double.

[7] The same Faynus takes the beginning of his narration from the ancient Petronian family at Brescia equally as at Rome, which in the Brescian field, about eighteen miles from the city, possessed and named from itself Petroniaca, in the Brescian field having built the monastery of S. Andrew commonly Pedergana: where Petronax received some monks from the dispersion of the Cassinese, bearing with them part of the sacred skull of S. Andrew, in whose honor he built them a monastery. All of which in the silence of ancient writers we prefer to leave undiscussed; since no conjectures are more uncertain, than those which taken from the affinity of names, presume to ascribe illustrious men to certain families, either once noble or now famous, and families to places, or these to those to assign.

[8] I would judge, if S. Petronax has the said monastery of S. Andrew as founder, it was founded by him, not before, but after the restored Cassino; and that I would judge even more likely, if it were proved, [and to have brought to Brescia a bone of S. Benedict and to have received for it one of S. Faustinus.] what relates the same Faynus, that Petronax in the year DCCXXXIX ran out to Brescia, at the invitation of S. Apollinaris the Bishop, and for a bone from the arm of S. Benedict, which he was bringing, and which enclosed in a silver arm of Lombard and most ancient work even now is preserved, and yearly on March XXI is proposed to be honored, in a certain chapel dedicated to the holy Cross of the Cathedral church; received, on day XIII September, a similar bone from the right arm of S. Faustinus. From this matter so distinct knowledge, which a most sincere man ought to have found in the monuments of the said church, even more would be confirmed, what the Cassinese pretend, that the faith concerning the presence of the holy body in Cassino at that time was not at all controversial among those who there at that time dwelt.

* others thirty

ON B. BONIZELLA THE WIDOW

OF TREQUANDA IN THE DIOCESE OF SIENA.

YEAR MCCC

Bonizella the Widow, of Trequanda, in the territory of Siena (B.)

D. P.

Cult on the 3rd Sunday of May Not far from the diocese of Siena, to the marshes of the Clanian extending, on the Eastern end is seen the town of Trequanda, nearly there where the springs of the river Ombrone emerge, about 20 miles from the metropolis. The parish church of this town the day of B. Bonizella yearly festal celebrates, with peoples gathering at the festival of her sepulchral altar, as on May VI have the Fasti of Siena, by the Academy of the Inthronati in the year 1669 a second time edited, and dedicated to the Most Eminent Flavio and Sigismondo Chigi Cardinals of the H. R. C. body intact above the altar. About her asked to teach more, R. P. Sebastiano Conti, author of the eulogy soon to be proposed, replied, that the feast is celebrated on the third Sunday of May: and above, or rather beyond the altar, against the wall facing the celebrating Priest, is preserved her intact corpse: at whose feet lies also B. Guido her grandson, with little body equally intact, as can be seen through the crystal placed on the front of the ark, when the cover, by which the ark is closed, is opened: which cover when closed is preserved with three keys, in the keeping of the Mayor of the town, the Prior of the Community, and the Parish priest of the church remaining: in the same cover, placed in this century is read this title: Bonizella of Trequanda, fountain of miracles: yet no miracles are there written or painted, at least those authentically proved. So he by letter dated July XXV in the year MDCLXXVI. The Eulogy, which I said, is such.

[2] Acts consumed by flames: The flames, which in the year MCCCLXXXIV or the following consumed the archive of the Episcopate of Arezzo, have stripped Bonizella's deeds, worthy of better light, related there in commentaries, of the admiration of venerable posterity. Yet fame, with continual flow brought down to us, does not allow it to be doubted that she, from tradition it is held that she was nobly born although produced from the illustrious lineage of the Cacciaconti (who namely with the title of Counts of Scialenga, had long ago possessed Asciano, Sinalunga, Foiano, Trequanda, Penoium, and other towns in the Sienese territory; and not a few in the Florentine, by the name of Counts of Palazzolo and Fabrica) had nothing more ancient, than to attain by heroic piety that her nobility she should not owe to her lineage. Wherefore, to have died in the year 1300 after Naddo Piccolomini her husband was taken from her by death, retiring to the village of Belsedere, the rest of life, that is up to the year MCCC, the supreme of her mortality, she lived according to the laws of Christian perfection.

[3] By the more severe in herself, through the flight from mortal enticements and the affliction of the body, and to have excelled in liberality toward the poor. the more humane toward the needy, she expended her ample revenues on relieving ulcerous and beggars, and those holy religious whom needs of family affairs pressed. Most wisely provident, through the poor, God's bankers, the perishable riches she exchanged for eternal: and so money, solicitous good for others, became safest for her and entirely to be enjoyed. But of the holiness, on which the deadly, as we have said, splendor of the flames seemed to bring the darkness of oblivion, by an admirable change the very shadows of the sepulcher restored the light of immortal glory. For when in the outer wall of the temple of Trequanda, the corpse of Bonizella, with three white marbles placed, had been laid; finally thus the Heavenly Ones willed the holy treasure to be revealed for the public good.

[4] Bees, through the chinks of those marbles, not perfectly joined, going back and forth in solicitous discourse seen to come, with concealed beehive enclosed combs roused some to hope, By the indication of bees passing through the cracks of the sepulcher, and induced the stones to be moved. When behold they behold Bonizella's corpse, in whose service the bees' zeal was hot, having forgotten their nature, which dreads even from dead flowers, much less from corpses, to settle. But it could not seem to be a dead body, the body is found incorrupt, which entirely free from all decay, and covered with no soil of mortar or antiquity, even still breathed the integrity of a most holy mind. And indeed to her blessed hands the ingenious swarm had flowed. How well! For if to sit on the mouth of the infant Plato, then also portending that sweetness of most sweet eloquence; how much more worthily they would surround Bonizella's hand, witnesses of sweetness, which from her by far most lovable her liberality expressed toward the wretched? But that the sweetness of so great piety could not be sufficiently shadowed by any honey, holding in her hands a wax chalice made by them: omitting their nectar's work, the wax among her sacred palms the dedalian fowls fashioned into a chalice, to the mysteries of the altar destined most similar. Lest indeed it could be doubted, that the Lord, to whom through the hands of the poor the riches Bonizella had distributed, had been the most considerable part of His inheritance and His chalice. The mind certainly, into so great piety bent waxen, what could more aptly than wax be referred?

[5] from this more decently replaced The corpse, so wonderfully conspicuous, with due cult received, and in a coffer skillfully constructed laid, began thereafter to grow famous with various other prodigies; just as the suspended at her tomb votive tablets of those discharging vows for safety, notable for antiquity, make faith. That among other things most worthy of commemoration. Wandering once the troops through the neighboring fields of Trequanda, some soldiers, having entered the temple and beholding the wooden ark, placed on a high spot, intending to scrutinize what lay hidden, forced it open. Where they found the white little body of Bonizella, taking off a gold ring a soldier some sense of piety seized the eyes of the rest, but one most audacious the gold solicited his gaze far more, which sealed with a gem shone from her finger. Therefore that ring when he did not fear to seize, in the very track of the eyes snatched from him, in the crime of the leaders, the light he grieved; and indeed felt, that desire is utterly blind. But thus blind he saw at last his crime and his right hand's violated power, is punished with blindness, and with the eye-salve of penitence he made medicine for his lost eyes. For immediately groaning, with the ring put back, he venerated the hand, accustomed long ago to nourish the virtues of the poor, not crimes, and with the use of his lights restored, he recovered: is healed by the same restored. so that now in place of the celebrated spear of Achilles Bonizella's ring most truly may be looked up to, strong in healing, no less in not bestowing than in driving away.

[6] her uncorrupted clothes also and her grandson buried with grandmother. But over this victory of palm against the sacred hunger of gold, much more nobly the celestial heroine glories, that the forces of time, with greedy tooth consuming all, after so many ages now subjects in perennial triumph, through the most pristine brilliance of her body and very garments, with which it was once buried. Of which inviolate beauty into participation is admitted the buried with her little grandson, precious appendix, B. Guido, by usual now title of sacred honor named. Little indeed it had been to Bonizella, to retain a body free from the force of corruption, which is rare; unless that, what is plainly most rare, into others also she should transmit.

[7] Thus far P. Sebastiano Conti of Pistoia, Priest of our Society, the second, of the Sienese fasti, from whom these things are taken who are the authors? after pious memory P. Joannes Baptista Ferrarius of Siena, of the Fasti aforesaid the author, indicated by the prefixed eulogy with the letter C, just as those things which Ferrarius composed are noted with the letter A. For her own two distinguished alumni, the Academy which had taken care to publish the book did not wish to mark with their proper names in the introduction, but with Academic and among Academics alone known notes, by which this one Amoenus, that one she is wont to call Compositum; I do not know whether by sufficiently approving usage among all; when thus the notice would be subtracted from posterity, who were the authors of the praiseworthy work, unless their names from elsewhere indicated to me, here to be manifested I had judged. Otherwise that so spectacular Sanctity by Filippo Ferrari and Niccolò Brautio was passed over I would wonder, unless so great were the abundance of such sacred pledges through Italy, that of one writer or another's notice and diligence necessarily must many lie hidden, while it is not free to traverse street by street the single regions: and many, by ignorance of things or slackness slow, neglect to indicate of less noble places the proper Tutelars.

[8] The cause of referring in the fasti to this VI of May B. Bonizella has not yet become known to me: why referred to this 6th day? I would believe she is judged dead on such a day: yet the third Sunday of this month chosen, either for greater commodity of the people, or because on such

at the feet placed the infant Guido is also called Blessed, I did not however wish to propose his name in the title, since he has no special cult apart from his grandmother: wherefore neither among the Sienese Saints is he separately named from her.

ON B. ELISABETH OF HUNGARY

DAUGHTER OF KING ANDREW III, OF THE ORDER OF PREACHERS, AT THOSS IN SWITZERLAND.

YEAR MCCCXXXVIII.

Elisabeth Virgin, daughter of the King of Hungary, Nun, at Thoss in Switzerland, of the Order of Preachers (B.)

D. P.

Of S. Elisabeth the widow from her brother Stephen great-niece, After Andrew II of the Hungarians the King's daughter, the Landgrave of Thuringia's widow, S. Elisabeth, in life and in miracles after death most celebrated for virtues, illustrated her family; many in the same royal family flourished heroines of the same name: among whom two embraced the Order and habit of S. Dominic, are commemorated by Ambrosius Taegius in MSS. Latin preserved at Milan in part 3, and from this with Michael Plodius book 1 §. 223 in Italian: but in both places confusedly enough. More distinctly about each treats Sigismundus Ferrarius, with synonymous kindred both by others On the Affairs of the Hungarian Province part 2 book 2 chapter 35 and following, with deduced their genealogical line, showing that of the aforesaid S. Elisabeth from her own german brother Bela great-niece would be sister Elisabeth, Stephen IV's daughter, in the monastery of the island of S. Mary professed, who in the year of her age XXV, of Christ MCCLXX gave testimony of the eminent sanctity of B. Margaret her aunt, in the same Order deceased, uncertain how long after she survived; and that the other sister Elisabeth, from another but not german brother of S. Elisabeth Stephen was daughter of Andrew III; but where she lived and how holily, he was wholly ignorant; this only about her bringing forth, that Fr. Georgius Eppius of Wimpfen, in his book on persons of either sex illustrious of the Order of Preachers, as also by Georgius Eppius praised thus wrote: Elisabeth, daughter of Andrew King of the Hungarians most illustrious, in life, religion, virtues, and miracles most renowned. For just as a lamp shining upon a candlestick, so this one in the congregation of Sisters singularly radiated by examples of eminent sanctity. She had this grace, both with God and with the Sisters, which they greatly admired, and beheld her face as the face of an Angel standing among them. Having completed at length praiseworthily the course of her life, in peace in this same fell asleep, receiving the stole of immortality from the Lord Jesus Christ, and was buried honorably in the year of the Lord MCCCXXXVI.

[2] Other things, which about this Elisabeth the aforementioned authors did not know, Life from the Chronicle of Thoss received from Murerus, brought to light Henricus Murerus of Lucerne, professed of the Carthusians of Ittingen, in Helvetia Sacra, rendering her life in German from the vernacular Helvetian, in which some Holy Religious wrote the Chronicle of the monastery of Thoss. The Chronicle in the monastery of Wil of S. Catherine, subjected to the Abbot of S. Gall, Murerus found; whence it itself also at my request sought and obtained the Rector of our Constance College in the year MDCLXXVII, R. P. Melchior Balthasar: and comparing Murerus's version with the original, attested it altogether faithful, and judged it not worth the trouble, the very vernacular text to transcribe, to take care of a Latin version from it immediately. This indeed would have been more in keeping with the institution of our work, which understood the same Father wished to take upon himself the labor of interpreting, since perhaps no one else could read either the language or the character: but certain serious causes had intervened, on account of which the codex restored to the monastery of Wil could not easily afterwards be sought again: wherefore I had to acquiesce here, and Murerus's text, under such faithful witness approved, must be exhibited in Latin.

[3] By him, S. Elisabeth Virgin and Queen, from the perpetual usage of the monastery of Thoss, in which she lived, is called. Queen indeed she did not wish to be called while alive, called however constantly after death, by others living in the monastery of Thoss or coming there for the cause of visiting the sepulcher, as the daughter of a King; not Queen only, but and the honor of the sepulcher still surviving. Holy Queen: and remains here a tomb's honor, even with the Zwinglian heretics, who possess the Thoss monastery; and the very tomb of S. Elisabeth, of living stone constructed, hitherto preserve inviolate; and they believe her body to be contained in it, no argument that would suggest the contrary appearing in the stones. More signs of ancient veneration the devouring of time and the inundation of heresies have begrudged us. Nor formerly did the fame of so great sanctity diffuse itself far outside Switzerland, by which it happened that even the writers of the Order foreign of her have heard almost nothing. Wherefore I shall contain myself within the title of Blessed, which the very heretics of this time's sense about her will easily prove. The year of death I shall note MCCCXXXVIII, following Murerus: who in the year MCCXCVII born, in her age year XIII professed, XLI deceased wrote, by more certain, as we believe, authority informed.

LIFE

From the German of Henricus Murerus.

Elisabeth Virgin, daughter of the King of Hungary, Nun, at Thoss in Switzerland, of the Order of Preachers (B.)

FROM GERM. MURERI.

CHAPTER I.

The royal lineage of Elisabeth. The beginnings of religious life.

[1] About the year of the Lord MCC, the King of Hungary was Andrew, S. Elisabeth's father Andrew 2 of that name the second: who from his first wife Gertrude, daughter of Berthold of Meran the Duke, had the holy and widely celebrated Elisabeth, Landgravine of Thuringia and Hesse, whose festal day in chaste widowhood consummated is held on November XIX. The same Andrew in second nuptials, through second nuptials grandfather of Andrew 3 with Beatrice the daughter of Aldobrandini Marchio Estensis ^a contracted, died in the year MCCXXVIII leaving his wife pregnant: who returning to her fatherland there bore a son, by name Stephen. He grown up took a wife from the Venetian Maurocenus nobility Thomassina: who not only brought him a great dowry, but also bore an heir son, whom Stephen from his father's name wished to be called Andrew. To him the surname Venetus adhered, because among the Venetians born and raised, that region he singularly loved, even after he obtained his ancestral kingdom ^b; which his cousin Ladislaus had lost in the year MCCXC, on account of his insolence hated by his own, and so by them deprived of life and at the same time of principate, succeeding Andrew, whom we have called the Third; who at Buda crowned, great-grandfather of this B. Elisabeth held the kingdom praiseworthily; and dear to people and nobles, illustrated himself by distinguished victories against enemies.

[2] To him fell as wife Fenna by name, born of the Queen of Sicily ^c; and to him she bore a single little daughter at Buda in Hungary, whom from the name of her holy great-aunt Elisabeth in the holy bath of saving baptism they wished to call, in omen of the future virtue, with which his elect bride faithful God was about to adorn. At the very time in which she was born, born in the year 1297 in the year namely MCCXCVII, at Buda was present an honest citizen of Constance, Defender of the Thoss convent, who two of his daughters as nieces in the same had in the monastery. He narrated how to the argument and augmentation of public joy on account of the Princess born, from all the towers of the city of Buda fountains of wine flowed, whence to anyone willing was ministered freely: and that all bells together rung were, with Princes of the kingdom and the whole nobility hastening to court for the cause of congratulating.

[3] in the court of Albert King of the Romans educated When after some time Fenna was dead, King Andrew received as second wife Agnes, daughter of Albert of Austria King of the Romans: who when she had lived for some time in Hungary, obtained from her Lord the King and husband, that with his good grace she could lead Elisabeth her stepdaughter to Vienna, there to be educated among her brother's children. After however King Andrew in the year MCCCI, of his reign XI, at Buda died, buried with the Friars Minor; his widow Agnes persuaded the Magnates, that Elisabeth should be betrothed to Henry ^d Duke of Austria her brother, with the dowry transcribed to her own, and to his son Henry in childhood betrothed: which up to three hundred Hungarian thousand was numbered. Around this in the year MCCCVIII on May 1 at the castle Vindonissa of Switzerland near Russa, was killed King Albert, father of Agnes, by his brother's son ^e Joannes; whose death to avenge the Queen with her stepdaughter returned to Hungary: nor only with her brothers Dukes of Austria did she pursue the guilty of the slaying, but also their widows and innocent children and most of the kindred she handed to death, the lands moreover and castles of these with fires and devastations she laid waste. About these evils and so much poured-out blood gravely at length pricked was Elisabeth, whom the stepmother Agnes destining for a monastery, no less the Queen her stepmother: and by common counsel of penitence, they restored the Königsfelden monastery. Hoped however Agnes that it would be that Elisabeth her stepdaughter would induce her mind to remain there with herself and embrace the religious state: but when the place did not sufficiently please her, she was permitted to choose in Swabia among the confederates a convent, in which she would wish to serve God and end life. Elisabeth however declared, she did not wish to enter another than Thoss in Thurgovia, near Winterthur.

[4] willing she offers to the Thoss monastery, She was in the thirteenth year of her age the royal virgin, when before the high altar of the new church, the sacred habit of the Preachers Order she first took: which altar afterwards was dedicated in honor of the Annunciation of Mary and S. Elisabeth Landgravine of Thuringia: and when in that habit she had completed fifteen weeks, in all observance, obedience, and humility, such as the rationes of the Order require; ordered the Sisters Lady Agnes, that they should receive her to religious profession. To whom when more vehemently insisting they could not deny anything, there professed they consented at length that she should make Profession Elisabeth, as gladly and willingly she did. Knowing namely her stepmother's mind toward herself, from whom she could not hope great help or solace, to detest the world and the deceit of creatures she began more generously, and turned all her love to the Lord and Savior, to whom by religious vows she was binding herself.

[5] Here for her Queen Agnes set as mistress and instructress a certain Religious of Freiburg from Breisgau, received from the monastery of S. Catherine in Wur ^f surnamed: who born of the Busnang family, her cousin to be instructed she hands over. was niece by sister ^g of Rudolph of Habsburg. She since she was of severe ingenium, treated Elisabeth not a little harshly, so that the other Sisters strongly compassionated the maiden. Around the same time the blessed mother and foundress of the Witichensis monastery of the Order of S. Francis in Kitzingen Valley, Luidgardis, came to Königsfelden to the Queen of the Hungarians Agnes, that with her she might treat about opportune subsidies and Pontifical confirmation to be obtained for the new little monastery: who when sat at table with the Queen, during the very refreshment inspired by the divine spirit with tears and sighs said, that at the same hour her little monastery was burning. To which the Queen, "if your little monastery is burning," she said, "I will erect a monastery for you." Nor did she do less than she said: for the Witikense ^h convent grew to great amplitude, and to the number of holy virgins

increased, was also stabilized with ample revenues, from Pontano ⁱ in the town of Exgovia by the donation of the said Queen to be received.

[6] she sought for nuptials by Henry of Austria, Not much after Elisabeth's professed time had elapsed, when the Duke of Austria Henry came to these parts, with this counsel that the bride destined for him long ago, as wife he might receive. Therefore when he saw the same against his expectation, with the sacred veil too quickly given and consecrated to God; so vehemently he became enraged, that, with the veil torn from her head, he trampled it with feet; then turning to flatteries, he tried to persuade her that, with the new profession set aside, she should return with him to Austria, and be willing to be his wife. To these things to reply Elisabeth asked space for deliberating, after consulting God by prayers and going straight to the church she prostrated her body before the venerable Sacrament, and asked help and forces together with the declaration of the divine will concerning her, whence she might know, what to do, what to omit she ought. For not light was offered to her mind the contest, while she considered herself her father's sole heir, and the marriage seemed excusable, with which she would establish the peace of the kingdom, claiming for herself, on account of which otherwise ^k would arise heavy dissensions and bloody wars among competitors.

[7] and a vehement struggle Vehement indeed was here the assault of the fraudulent enemy: stronger however within urged the grace, through which interiorly she heard God speaking to her, and understood that it was His will, that in the once seized form of religious life she should persevere, with the pomps of the world and all delights cast off; nor should she suffer herself to be at all separated from the heavenly Bridegroom, but the eternal reward to be presented to her by Him should expect. Thence suffering a fainting, as if her soul were now to be separated from the body, much through mouth and nostrils she sent forth blood, and at the same time all secular love from her heart. Restored however to herself and returned to the Duke, she conquers herself and the world. she denied, that betrothed once to God, the faith given to Him she could violate, on account of the love of mortal man: and altogether decreed for herself she said, to end life in humble obedience, voluntary poverty and perpetual chastity. Going these heard indignant the Duke: but Elisabeth, after such a fight and reported victory, with all heart turned herself to her bridegroom Christ, her virgin body and the flower of age to him with a new vow dedicating: which for twenty-eight years thereafter she preserved in all chastity, so that no word ever from her mouth was heard to come forth which would oppose Him in the least; and nothing of this kind she admitted to ears or eyes, like an Angel similar she had nothing with the flesh in common.

ANNOTATIONS.

CHAPTER II.

The religious virtues of B. Elisabeth, rewarded by divine favors.

[8] Frequently accustomed to confess, The internal cleanliness of heart and mind moreover she preserved with diligent custody, every act and thought considerately disposing: nor on that account less frequent confession of light faults and defects she used: but to it with great contrition and attention she prepared, more frequently even than the Rule prescribed presenting herself at the holy tribunal, and to her spiritual father with great candor opening whatever seemed to weigh on her mind. It happened moreover that another Confessor of the same Order came to Thoss, to hear the Confessions of the Sisters; to whom when likewise she manifested her own internal sufferings, he asked who she was; and the virgin replying that she was called sister Elisabeth from Buda; he being of harsh ingenium and uncultivated morals: "You are indeed worthy," he said, the impolite confessor she patiently bears. "that with labors exercised and tormentable life you should lead, who to these miseries from such a distant region have come." Such an insipid and unexpected answer her mind vehemently pricked: wherefore from the confessional straight to the Choir she betook herself, there before the venerable Sacrament poured out her heart, and sought solace from her heavenly bridegroom, which with the Confessors of her Order she did not find. He however afterwards understanding her to be the Queen, was greatly pricked with penitence that so inhumanely her he had addressed, and her rusticity's pardon from the same humbly he asked and easily obtained. she confesses yearly generally: To the more certain custody of internal purity she was accustomed every year with much preparation, contrition and humility, as if of all sinners the first she were, to institute a general confession: which by her example the other Sisters thereafter also did.

[9] The Rule of the holy Father Dominic and the Constitutions she observed most diligently and most perfectly, of perfect obedience with great obedience obeying her Prelates and Superiors, according to that of Bernard, Perfectly spiritual and obedient does not await the Prelate's command, but has prepared an ear for hearing, a tongue for speech, a foot for the way, a hand for the work: and within excites and goads herself to fulfill the orders of the Superior. True humility and liberal mercy, perpetual seats had with this holy Queen: nor was any ministry so abject or vile, which she would not perform with most prompt mind; and she would grieve if she saw it commanded for herself by others, and honored as Queen: and shines forth as an example of humility: for she did not wish to be esteemed more than the rest, or held eminent in anything. Therefore the Sisters herself coming before, she awaited in the refectory, brought in foods to the table, and took back to the kitchen the empty dishes: when however herself she lay at the table, she wished that promiscuously with herself all, younger as much as older, from the same dish should eat; if any out of reverence excused herself, she esteemed herself contemned.

[10] Who for whole twenty-four years presided over the kitchen the Sister testifies, that never did Elisabeth complain about any deficiency of foods, nor allowed herself either healthy or sick to be ministered anything, that was not common to the whole Convent. also of temperance, Further in the Chapter before the Lady Prioress confessing her faults most humbly, she shone before all by an example of humility. of mercy, There also shone in her generous beneficence and a mind toward afflicted or sick sisters most full of compassion, esteeming the torments and pains of others as her own, present to all by counsel and work, lovingly visiting them, and skillfully suggesting opportune means to relieve them. Rarely or perhaps never did anyone depart from her empty of asked counsel and consolation, whether secular or ecclesiastical: when however the grieving Sisters she could not solace in deed, she did so by exhortatory discourses to patience and full of charity.

[11] Of all however her virtues the chief seemed religious poverty, of poverty, and as it were the foundation of the rest; for not only was she really poor, to whom the most necessary at times was lacking; but she did not even wish to have anything, which is the supreme grade of perfect poverty. It happened once, that to her stepmother visiting her, the Lady Queen Agnes, she ran out at Thoss in a worn and torn tunic: which when she had noted, and lovingly complaining said; "Are you not ashamed, dearest daughter, to go about in that habit, who are the daughter of the King of Hungary?" nothing moved by these things Elisabeth her poverty loved and preserved, rejoicing because the monastery of Thoss had no more than thirty solidi of yearly revenue. But came soon by the liberality of certain pious people from Austria, in dress and with regard to Elisabeth herself, the estate of Oeringen, to provide forty modii of grain as long as she lived. and cell. In her little chamber nothing else was to be seen than a simple Crucifix, adorned with no gold, no silver; and a straw sack with a cheap covering and blankets, the rest of the utensils plebeian and wooden, befitting her and breathing poverty. But as much as in temporal things the little monastery was poorer, so much abounded in truer goods of virtues and sanctity, of which the sum was the Queen herself, among the Sisters excelling like Lucifer among the other stars.

[12] In fervor of prayer is often found rapt, The fervor of prayer was so great in her, that almost all

her action seemed continual prayer: in the Choir however especially she was zealous and attentive to the chant of the seven Canonical Hours, from which never did she suffer to be absent, not even sick, unless extreme necessity prevented her unwilling. More often she was found within the church rapt in spirit, sometimes even raised a cubit's height from the ground, sometimes so failed in strength that between hands she had to be carried to her cell. To this so attentive prayer she joined the study of macerating the body no less ardently, although she used the body mostly weak and feeble, on account of its frequent diseases: whence to her Sisters she was great admiration, hence judging, how singular a grace she had been divinely prevented with. To the holy Passion of Our Lord Jesus Christ daily to be meditated she was attached most tenderly: is piously affected by the mysteries of the Passion and Incarnation. but on the very day of holy Friday in its honor with the affect of the highest humility she made four hundred bodily inclinations, with pious prayers added to each, and on the same day neither wine nor water did she taste. Similarly in the Lord's Advent she had made it a custom for herself through the same to divide seven thousand Angelic salutations with the same number of inclinations, in honor of that time, in which in the most chaste womb of the Virgin Mother the Savior remained. When however was passed the vigil of the Lord's Nativity, around the time of the Matin office she withdrew to some secret place, that she might repeat the Angelic Salutation a thousand times, in honor of the newly born boy, with attentive consideration of so great a mystery. The Mother of God moreover she honored with most tender affection, and her festivals most devotedly celebrated, especially the Annunciation day, commemorating the joys of that light and honor.

[13] If sometimes the younger Sisters approached Elisabeth, that by sharing in her spiritual exercises they might bring some relief to her pains and torments; studious of solitude, gently dismissing them she said: "I have, little Daughters, what I should arrange in the other world, that when I come there, I may find where to remain": and having said this she withdrew to prayer. On a certain day it happened that one of the elders sought Elisabeth, for the cause of communicating some business with her: who not found in the monastery, she went to the choir, and there found a certain Sister lying on the ground before an image of the B. Mary Virgin: whom while not recognizing she considered (it was however Elisabeth herself) she saw the same lifted by one cubit from the ground. during prayer is elevated from the ground. Some time after the aforesaid vision the venerable Queen descended to the aforesaid Sister, awaiting there; who together with herself going out from the choir, diligently closed it after them, so that no one could enter or exit: and a little after returning to the same place with a light, and finding no one in the choir, firmly believed, that the grace of that rapture had been given to Elisabeth, since besides her no one had been there.

[14] A certain devout Sister saw once through a dream the blessed Queen, is shown pouring gems from her mouth, and some Sisters of the same monastery, of whom each carried in her hands a wooden dish and was reciting Matins of the Marian Office: to each word of the recited Office, fell from their mouths into the said dish as many pearls as words were pronounced: but from the mouth of Elisabeth at each word came forth larger pearls two. From which sign that Sister knew, with how much greater attention and devotion she prayed. She was wont moreover every night at the first sign of Matins to rise, and to recite the Marian Matins.

[15] she prays for the deceased from whom she had suffered injuries. At various times had died two persons, who when they lived had created annoyance for B. Elisabeth: these appearing to three Religious suppliantly asked, that in their name, prostrated on the ground, they would seek pardon from Elisabeth, on account of injuries done to her; and they would ask her, that interceding for them with God, she would open access for them to eternal joys. Nor was this an end: for of these souls one to a third Sister appeared again, and signified, she could not enter into rest, before she had asked pardon from the Queen herself. To whom when that Sister responded that this could not now be done, because the Queen was gravely ill, nor could now pray for her; the soul replied; not however before would she be saved. Afterwards confessed to that Sister Elisabeth herself, that to herself praying in the choir that soul appeared; from her suppliantly help asked, through which to eternal beatitude she might be admitted.

[16] A poor woman, dwelling not far from Thoss, for whole forty years had had her arm and hand impeded by paralysis and useless for any work. the paralytic divinely sent to her After many years however she heard a voice saying to her: "Go to the Queen of Hungary, and ask her that she touch your hand, so you will obtain health." She believed it to be a dream, nor made much of it. The next night the same voice she distinctly heard saying, "Go to the Queen of Hungary." Then she began to think within herself how she would go to Hungary, the way so long and unknown to her; nor indeed did she know that the Queen was staying at Thoss. Therefore on the third night again the same voice sounded saying: "Go to the Queen of Hungary, who in the Thoss convent dwells: she will heal you." When morning came the poor woman hastened to Thoss: and with what had happened to her recounted, she asked to be brought into the sight of the Queen. She however, as she was in age and profession a youth, in mind humble, was terrified at the news, she heals by an embrace. asserting herself empty of virtue and unworthy of such grace. Conquered nevertheless by the Sisters' intercessions and prayers she approached the woman, and embracing her she prayed God, that for the magnitude of the faith which she presented, He would succor her. And behold returned to the arm and hand the pristine vigor: nor much time elapsed before the woman returned cured entirely, offering in thanksgiving to the monastery some little things, made by her hands.

[17] a fire she extinguishes with a tiny amount of water. At a certain time having entered the monastery garden Elisabeth with one of the Sisters, for the cause of catching air, and walking here and there, came to a little house, where for distilling rose water and other similar things they had a furnace lit by maids, for various uses of the sick Sisters. Inspecting the little house, which was wholly wooden, they saw in it everything burning, and no one present who could extinguish the flame. The Sister therefore companion of Elisabeth said, "I will go and call help to extinguish the flames." To whom Elisabeth, "Before," she said, "you do that the whole little house will go to ashes: let us bring the help we can." None indeed there was at that time present a suitable vessel for drawing water: therefore a half-burnt winnowing basket at her feet, which was useful only for carrying coals, with her hands she seizes the Queen, with the Sister vainly resisting, saying it was impossible that a perforated winnowing basket should hold water. Conquered nevertheless by Elisabeth's faith, and faithfully believing that nothing with God is impossible, she went to water, and with it filled the perforated basket, brought it to the little house, and the kindling flames extinguished by her faith rather than by that little water.

CHAPTER III.

Diseases patiently borne by Elisabeth: pious death, elevation, miracles.

[18] It must be explained moreover what crosses, infirmities, and pains in her life Elisabeth bore: She patiently bears the inheritance withdrawn from her by her stepmother, for these to her Christ as betrothal gifts gave, by which more strongly to bind her to himself, and make her more pleasing to his eyes. Among these can rightly be numbered the poverty borne by her, for those whole twenty-four years in which in the order she lived, when in the little monastery all things were most narrow, and friends and kinsmen who could bring help were far: the stepmother however the Lady Agnes rigid and austere toward her stepdaughter, whose entire inheritance left from Andrew the King possessing, had left little of it to the daughter, but to the monastery itself even less until after Elisabeth's death, as will be understood thereafter. But omitting this perpetual and continuous matter of toleration, to other more particular things I pass.

[19] and from her dismissed without gift: Not long after her profession Elisabeth fell into a serious disease; for whose curing the use of baths the physicians judged most opportune. Therefore with the good grace of the Superiors to Baden in Aargau she went, accompanied by some Sisters: and thence after the time prescribed for bathing was completed, to Königsfelden, to visit her stepmother the Lady Agnes, and there to take some recreation. And the Lady Agnes indeed showed her treasures and jewels, left to her by King Andrew: but from all of them she gave nothing to her stepdaughter, and sent her back to Baden entirely empty. Who then having entered the canton of Zürich went to the Einsiedlers or Hermits, where both by the city and the surrounding nobility, venerating her royal person, with manifold honor she was affected. Here she breathed first from the grief, into which the harshness of her stepmother had cast her, especially however in the Einsiedeln chapel of the Mother of God: where giving thanks for the consolation received divinely, she often confessed, that without it again into disease she would have relapsed.

[20] to death sick Four years thereafter from her profession again infirmity she incurred Elisabeth, and that very serious, and to physicians (as concordantly all confessed) entirely unknown: wherefore them despairing of her life, and her strength daily failing, it was necessary to keep her diligently. This disease lasted from the day of Pentecost up to November and to the feast of her great-aunt S. Elisabeth. she is visited by S. Elisabeth Within which time when not only her body's strength but also of intellect had deserted her, on the very feast of all Saints there appeared to her the holy Queen and Widow Elisabeth after Matins, comforting her and consoling promising, that after fourteen days better it would be for her; before however many torments and pains still were to be borne. Then on her great-niece's head laying her hand the Saint, said in this part she would be healed, and to her senses restored: which thus indeed was done, but the pains of the whole body were augmented more and more.

[21] At length on the nineteenth of November by the force of intolerable pains compelled she rose from the couch, and at a run to the church proceeded: where in the choir before the altar suffering a faint she fell, and is suddenly healed and brought great solicitude to the Sisters caring for her. While however by the Convent were chanted Vespers, the sick one turned herself, opened her eyes as if waking from a deep sleep, and felt herself free from all pain and torment, no indication of the prior disease remaining except some weakness. This so unexpected healing of herself the Saint had foretold the previous night before Matins, appearing to her a third time and promising on the very day of her festivity at the time of Vespers she would be relieved of the disease, with her prayers interceding. on her feast. Then the Queen ordered a bath to be prepared for her, and herself to be placed in a small bed: where daily more and more recovering, within a brief time to choir and refectory she could descend with the others and to the Sisters

minister. Although however that grave disease ceased, and health for the greater part was restored to her; some remnants of it she retained until the end of life, for the daily exercise of patience.

[22] she suffers a quartan fever for four years Four years before her blessed death there came to Elisabeth a quartan fever, which the strength of her body incurably wore down: and seemed our Lord Jesus Christ to wish to share all His pains, torments and punishments with this his bride, just as she often and ardently had asked, desiring to be conformed to him in all things, nor doubting about the gift of patience to be communicated to her by him. for two years colic pains and paralysis And indeed so much grace was granted her for tolerating all things, that no sign of pusillanimity or tedium of gesture or word she ever showed. In the last two years however more shone forth the virtue of patience, when by colic pains most violent afflicted, also in all members she was made paralytic, so that in nothing herself could she help, but even for taking food and drink she needed another's ministry like an infant. Paralysis followed the corruption of pre-mortified members, so that with wounds and ulcers her whole body was filled. So visited and tortured she said with deep affection of heart, "Thanks to you, Lord, that by your will of all members and of the use of the whole body deprived I am: just as you also fixed on the cross for me, none of your members could move."

[23] meanwhile her sanctity is manifested by an energumen: In this toleration when she had spent a whole year, it seemed to most that by natural order it could not be that she would not soon die: meanwhile however it happened that the enemy of the human race, through the mouth of an energumen speaking, was forced to confess openly, that the venerable Queen had been singularly chosen by God, and destined to great glory in the heavens: of so much also merit, that in the hour of her passing by praying to God she would draw a vast prey of souls from the flames of purgatory to heaven, with great joy of the whole supernal Court. It pleased however God, for the increase of glory and crown which He was preparing for her, that the bride dear to him should produce her life still one year, amid the torments of a paralytic and half-rotten body, with great toleration, humility and instance of prayer to be borne. On a certain night when she was vehemently tormented, the lamp by the bedside extinguished, is kindled from heaven, and both Sisters appointed to her custody had fallen asleep, suddenly a great light appeared in the chamber: at which terrified she called her caretaker; who scarcely awakened, again from weariness and long vigil fell asleep: wherefore not wishing to be further troublesome to her most humble Elisabeth, allowed her to rest, awaiting with great desire the day. While however thus she lay intent on prayer, the lamp which hung extinguished in the little chamber was kindled from heaven, and much more brightly than usual began to give light; at which awakening the caretaker was astounded: she could not however elicit from the sick one whence the light was, or who had kindled it.

[24] On another night when similarly her caretaker had fallen into sleep, having saluted the venerable for the last time Elisabeth felt herself healthy and with such strength gifted, that from the bed she could rise, take her clothes, go to the choir and there for some time space before the venerable pray. Thence however silently returning she replaced herself in bed, with no one at all observing or knowing this, until she herself indicated: what however to her existing in the church had been revealed she did not wish to indicate to anyone: but with herself this into the sepulcher she carried, nor any more afterward to the temple did she go. But approaching her time of departure, with her senses still intact, she composes herself for death, she said: "Now is at hand the time, in which it befits me by praying from God to ask for that which men commonly fear, namely death, by which from this valley of tears I shall be transferred." Then with the last ecclesiastical Sacraments to be fortified she asked: which with singular devotion and preparation having received, with the Office in such cases customary performed, she asked the window to be opened, whence the heaven she could behold; and turning her eyes there, thus she began to address God.

[25] "Lord my God, Creator and Redeemer of my soul, and same future remunerator, look upon me with the eyes of your infinite mercy today, and to God she commends her soul and receive me into the heavenly fatherland from this troublesome age, through your most bitter passion and death: for thus from this world I depart, that I do not remember to have seen any of my kindred, after I withdrew from the paternal kingdom." Then to the Prioress and the whole Convent turning, she gave thanks to them for all honor, beneficence, care, and patience shown to her in her infirmities. Again resuming her internal prayer, she invoked the presence of divine help with the silent cry of her heart, while her lips were quiet: and so her soul she rendered to the Creator on day sixth of May, and renders 6 May. in the year of her age forty-first, with twenty-eight years complete in the holy Order of Preachers passed. She had been when healthy of remarkable bodily stature, so that her exterior species indicated the loftiness of the Royal lineage; not less than internal mansuetude and humility of mind, ingens indeed toward God charity, the rigor and discipline of life.

[26] After the Queen thus happily departed life, great lamentation arose, not only with the Sisters and maidservants, but with all however many some notice of her had. To the stepmother coming to the burial she appears glorious. Then the body of the deceased according to the custom of the Order prepared for burial, above ground was kept in a sacred place for eight days, until her stepmother Queen Agnes from Königsfelden to Thoss should come with much retinue. Who there established and mourning, appeared to her B. Elisabeth with great splendor and whiter than snow, and lifted twin cubits above the ground. This species, not the Queen only, but also her chambermaid saw; the speaker's voice however she could not understand, which alone she perceived; but what was said to her by her stepdaughter she did not wish to reveal, saying, what between them was done with herself would die. the body is buried on the eighth day, The next day in the morning after the funeral office, with many tears of those standing around, to burial was given the body of Queen Elisabeth in the very church: but Queen Agnes mourning returned to Königsfelden: and afterwards to the Thoss monastery many benefits and subsidies she conferred.

[27] which after the seventh month dug up, Thirty weeks after the burial had passed, when it seemed convenient to some, that taken from the earth the body of the Blessed and removed from the wooden coffin above ground higher should be elevated, in a stone tomb, in respect of her eminent sanctity and royal lineage. Therefore it was dug up, and with the Sisters asking that with opened sarcophagus they could see it still once again, it seemed by no means to be indulged, because already before death almost consumed, after it would be believed entirely rotted. But they, nothing moved by that reason, with the men withdrawn, is found intact and translated. themselves opened the coffer, and with garments consumed the Queen's body they found most intact without any vestige of prior ulcers, and at the same time a most sweet odor they perceived: by which wonderfully recreated, they magnificently praised God. Translated then the holy body was into a stone, as I have said, tomb somewhat elevated from the ground: and above it were erected four statues of the Evangelists, of which in the middle on each side are seen the insignia of the Hungarian kingdom, without any sepulchral inscription or title.

[28] at her tomb are healed two sick Sisters: Further mindful of the brevity proposed for us three only here I shall add miracles, granted to the intercession of the faithful handmaid by God; by which may appear, not only in life, but after death also by signs and prodigies B. Elisabeth shone. Of the Thoss Sisters one, afflicted with many infirmities, on the day which according to praiseworthy Christian usage thirtieth from her deposition was kept, above measure feeling herself oppressed, to the blessed Queen's tomb crept, certainly trusting that thence help would come to her. Nor was that confidence vain: for when she had vowed, if she were healed, daily to visit the same tomb for the whole year, from all infirmity to be freed she testified herself to be. With a similar vow binding herself the other of the Sisters, laboring with quartan fever, which had worn down all her strength; not long after, free from fever, the pristine body's strength she received. A third through a dream seemed to herself to sit among the Sisters seated in the choir, and there to see entering many venerable men clothed in surplices and Levitical ornaments, another in vision hears her life read. of whom the middle one more venerable in aspect and habit a Bishop was carrying a book: from which, after he stood before the Venerable Sacrament before the altar, turned to the Sisters he began to read the Life of Blessed Elisabeth and the wonderful works of God around her, how they are described here, and many others passed over; and so disappeared the whole vision, to confirm in the hearers the estimation of no common sanctity.

B. PRUDENTIA VIRGIN OF THE ORDER OF HERMITS OF S. AUGUSTINE, AT COMO AMONG THE INSUBRIANS.

YEAR MCDXCII.

Prudentia Virgin, of the Order of Hermits of S. Augustine, at Como among the Insubrians (B.)

By D. P.

[1] The Sanctuary or Martyrology of the Holy Como Church, both from MS. Codices and from approved authors elaborated, with utmost diligence by Primus Aloysius de Tattis, of the Como Congregation Somaschan Theologian and Consultor of the holy Office, in the year MDCLXXV came forth to light; and to us benignly transmitted by the Author, both many other things by no means to be neglected has it taught us, and of this Blessed the first notice gave us, Of Milanese origin, under this eulogy: On the day before the Nones of May at Como in the suburb of Vicus among the nuns of S. Marcus, of the Order of B. Augustine of B. Prudentia the Virgin, who born of noble lineage rendered the ancestral nobility more illustrious by her virtues. At Milan first in the asketery of S. Martha consecrated to the obsequy of the heavenly Bridegroom, by order of her Superiors soon transferred herself to Como, that she might preside over religious women gathered there and moderate them. The province committed to her Prudentia most prudently fulfilled: for the long-lasting strifes, At Como deceased, between the asketries of the same B. Martha at Milan and D. Marcus of Como, with great dexterity she pacified: and the church of the Mother of God Visiting Elisabeth from the foundations she erected. At length broken with labors and merits accumulated, after she had governed her convent most piously for thirty-eight years, to the reward she flew up to heaven.

[2] To this compendium of life lived by her is subjoined an Annotation, teaching that this is received, from the ancient monuments of this asketery, in which everywhere she is narrated to have shone with miracles: she shone with miracles after death: which thing many, says the Author, also testify the tablets, which to her tomb the piety of the faithful has brought and suspended, on account of various kinds of diseases by the invocation of B. Prudentia driven away. But this memorable among other things, that when she lay in the coffin lifeless, of her own accord she lifted herself from the bier; and for some time thus standing, venerated the most holy body of Christ the Lord. She was by origin Milanese from the ancient progeny of the Casati, who B. Beatrice equally brought forth for us, of Franchini

Rusca Count's wife; truly a kinswoman of B. Beatrice we believe B. Prudentia was, just as she existed contemporary with her. For died the blessed Virgin in the year of salvation MCCCCXCII on this day; while that one in the year MCCCCXC, on March XVI, as says Donato Bossio in the Chronicle of Milan. About this not even among the Pretermitted has it happened to us to make mention, because we did not find her on such a day inscribed in the Franciscan Martyrology. The defect indeed here recognized may in the Supplement be abundantly compensated, especially if to that which has the aforesaid Como Martyrology (because Beatrice is judged to have passed by her marriage into the right of citizenship of Como) shall accede from Milan a more distinct notice of the present cult, such as concerning B. Prudentia to suggest the aforementioned Primus Aloysius de Tattis, by letters of XXVI October in the year MDCLXXVII given, thus replied.

[3] of which two more attested are narrated, The cult of B. Prudentia is from immemorial on account of the frequent and these signal miracles, which at her tomb were performed. The chief were those which still are seen depicted on a double wooden tablet. Namely of an insane man who naked had betaken himself to the monastery; and commended by a Sister Religious to B. Prudentia, immediately the pristine sanity of mind he received; and of another sick man, who about to breathe out his soul, immediately when by his kindred B. Prudentia was supplicated in his aid, with her appearing he was freed from sickness. To forty other monuments of benefits affixed to the sepulcher of B. Prudentia already there were, of which most in our time have vanished. her body and image on the altar. Of these moreover that none has been preserved in writing notice, the more to be lamented, the less such benefits are now frequent. For the church of holy Mary at Elisabeth, where lie B. Prudentia's remains, by Jacobus Minuntius Vicar of the said Nuns under Bishop Lazarus Caraffinus (and so after the year MDCXXVI) from the old ark were translated into a more honored coffin, not without wonderful fragrance of unusual odor breathing on those standing around; and where above the lesser altar stands her venerable image, with all that furniture which befits the Blessed; this church, I say, formerly open to all, beside the way which leads to the Swiss territory, now is closed within the precinct of the monastery; namely after from this to the other of S. Marcus the Religious nuns have transferred their choir: hence with the cessation of the people's running to honor the aforesaid Relics, it is no wonder benefits cease to be conferred on those invoking. But if any benefits hereafter happen to be published, to be attributed to the intercession of B. Prudentia, those gladly into this work we shall refer, as they have been communicated with us.

[4] Meanwhile all the prenoted things in the presence of the prelauded author solemnly affirmed the most Reverend Antonia Francisca de Gallis, that she was from the beginning a professed of the Augustinian Rule, now for the third time of this asketery Prioress; Sor. Julia Catharina a valle, twice with the same office discharged; and Sor. Francisca Magdalena de Bulziis; all professed and senior Nuns of the aforesaid monastery: who from their writings, which most few they have about B. Prudentia, nothing else could elicit, than what we have already given reduced to order. To the Milanese monastery of S. Martha as far as it pertains, of it briefly we said on January XIII, that there is nothing whence it could be established, that it was once founded from the institution of the Preachers; and so appears no foundation by which Philippus Ferrarius in his general Catalogue of Saints, as also B. Veronica de Binasco, to the said Order ascribed Beata Veronica de Binasco: now however indubitably we add on the contrary that it is certainly established, that from the beginning and thereafter always of the Augustinian institute it was.

[5] For when this Order recently insisted in the sacred Congregation of Rites, it is established with examined Mss. of the monastery of S. Martha that to itself should be conceded of that Blessed as proper a feast with Office to be done, and of Ferrarius and some others' authority the Promoter of the faith had objected; was produced the diploma of Gerardus Cardinal of Como, given at Milan in the monastery of Clairvaux on day III December in the year MCCCCXLI; and the Bull of Pius II, given at Mantua on XXIV August in the year MCCCCLIV; in which both the Pontiff and the Cardinal Nuns of S. Martha conceding, that they could choose any Confessor they wished, call them of the Order of D. Augustine. That these things might be more certainly known, the sacred Congregation gave letters to Cardinal Litta Archbishop of Milan, strictly ordering, that all the monuments, in the archive of the monastery of S. Martha existing, sedulously unrolling, most diligently he should examine, under what Order the monastery had been founded, and if under the same continuously up to the present time it had persevered, nor to another ever had defected. All which when accurately the aforesaid Cardinal had performed, he found at length the monastery of S. Martha to have had its origin in the year of the Lord MCCCLXIII, under the habit and Rule of S. P. Augustine, and in it always to have remained and up to the present to remain. These things however in authentic form and proving to the sacred Congregation transmitted, soon these things, all faith, which up to that time in Ferrarius it had had, longer blowing away, decreed benignly conceded the Office to be recited and Mass to be celebrated under the rite of Double, of B. Veronica de Binasco, as of a true Blessed of the Augustinian Order.

[6] These things to us in the year MDCLXXVII on day II February the historiographer of that Order Aloysius Torellus; which on the offered occasion, we wished gladly to propose here, especially with this end that it may be open how grateful are to us the admonitions of those, who about their own affairs, as far as we have not had them fully known, in friendly and sincere manner warn us. I add that for sixteen years passing through Milan, and visiting the said monastery for the veneration of the same B. Veronica (whose Life in January Henschenius had edited) in the year MDCLXII on day XXIV of April, whatever Ferrarius wrote against it of Veronica. both other monuments of favors of the said Blessed conferred from heaven we saw, and a distinguished MS. Breviary which to the same, hitherto unlearned, and to be taught the recitation of the Psalter in the year MCCCXCIV, was said to have been brought by an Angel; and that accurately running through, and recognizing it altogether such as the Augustinian Order then used (for this proved the proper Offices of Saints) we could not doubt, but that of that Order she was, whose Breviary she used: more so were we confirmed in opinion, that the faith in the aforesaid Ferrarius, often deprehended in such errors, is not too easily to be had. Which I would have those note, who against what in April on day VIII we said, of the cult of B. Albert Patriarch of Jerusalem, not yet received by the Church of Vercelli (which just recently has been confirmed to us from there) pretend, the Vercelli Canons themselves to argue of falsity, on account of Ferrarius seeming to assert something more on day XIII September. But of this elsewhere more fully and distinctly.

May II: 7. May

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