ON SAINT MOELDODIUS,
ABBOT IN IRELAND.
XIII AND XIV MAY.
CommentaryMoëldodius Abbot in Ireland (St.)
BY G. H.
Orgiellia, commonly Vriel, Southern province
of Ulster, contiguous to the extreme part on the sea
of Eastern Mid Meath, the progenitor of the most illustrious
family of its Lords is reported
to have had Colla, by surname Dachrioch:
from which family begotten twenty-nine Saints, are reckoned
in Colganus on day XXI March in the Appendix to the Life
of St. Endeus Abbot of Aran chapter 4, with cited chapter 13 of the Sanctilogium
genealogicum. But these Saints are not outside Ireland
known, except very few, of whom are the said S.
Endeus, whose Acts we have given on the said XXI March, and
S. Moëldodius, in others Maldodus and Maldod, of whom
here we treat. Of his genealogy the cited Colganus num.
22 these things has: S. Moëldodius Abbot of Mucnaimh in
Oirgiellia son of Einginus, son of Aidus, son of Fiachrius, son of
Fiecha, son of Eugenius, son of Brianus, son of Muredacius-Meth,
son of Imchadius, who was one of the three sons of the above-
indicated Colla Dachrioch. Thus there through nine generations
deduced to further proof of the Irish we leave.
The natal of these Saints assigns there Colganus from
domestic Martyrologies, namely Cassel, Tamlacht,
Donegal, of Marianus Gorman, Engussius,
and Cathaldus Maguire, and then to S. Moëldodius's veneration
he assigns this XIII May: on which day in the Martyrology
of Richard Whitford, in English printed at London about year
MDXXVI, these things are read: In Ireland the feast of S. Maeldoki
the Confessor. On the following day XIV May is mentioned
S. Maldod, Confessor in Ireland, in MS. Florarium
of Saints, in the Auctarium of Greven to Usuard, German
Martyrology of Canisius, Catalogues of Ferrarius and Fitz
Simon. Dempsterus in the Scottish Menology these things hands down: In
Ireland of Maldodus Bishop, by nation Scottish, a man in
all things most holy, who with wonderful patience and example
presided over that nation. For his proof letters
M C he adjoins: by which he asserts is indicated the Martyrology
of the Carthusian, namely Greven, or Canisius or Adam
Walasser, which last we have not seen. In others nothing
about his Episcopate, or Scottish origin is held. Rather
with them Irish we judge him as Abbot of Muc-naimh in Oirgiellia.
The rest are hidden from us.
ON BL. GERARD THE SOLITARY, OF THE THIRD ORDER OF S. FRANCIS
AT VILLA-MAGNA NEAR FLORENCE.
A.D. MCCXLII.
PrefaceGerard, Solitary of the Third Order of S. Francis, at Villa-magna near Florence (Bl.)
BY D. P.
Villa-grandis was once called, what now Villa-magna, a village 5000 paces
distant from Florence, whose
parish church to St. Domnino sacred, very near
to itself adjoined has another little chapel, in which now rests
the body of B. Gerard, there born and there having died. And
he indeed for the whole year is venerated as Blessed; Cult on the second feria of Pentecost. yet most celebrated
and proper feast to him is held annually on the II feria of Pentecost;
when at his veneration from everywhere flowing together
the number reaches generally to ten thousand men.
Thus through letters sent to me signified the Most Illustrious
and Most Erudite Magliabechius, who himself in year
MDCLXXVIII on day 1 March to the place betook himself, that more certain
and more explored things he might report; and by singular favor of the Plebanus
was admitted to the inspection of the sacred body; which once
indeed in individual years on the said feast only once,
now however much more rarely is shown to the people. I saw and inspected, says
Magliabechius, integrity of the incorrupt body. attentively and slowly, that
once-most-holy soul's domicile, with desiccated
flesh still whole; from which no part was missing, which
indeed had been at his death, in decrepit age an old man.
Hairs adhered to the head, teeth to the gums, but rare both.
The left jaw wholly incorrupt, more integrity
showed than the right: skin laid over the bones
solid; and indeed from the knees up and down, on each side
to five fingers, wonderfully callused and hardened:
which callus is believed to have contracted,
from the knees visiting some churches sufficiently remote;
most whole feet and hands required no joint
or nail. He is preserved however under
the altar of his oratory inside a wooden gilded chest
most honorably, and this is enclosed in a larger
stone one, which the Blessed himself there brought, with his hands
had fitted to the form of an altar. But before
the said gilded chest was made, he had lain inside
another chest equally wooden, but of less elegance, which
to me under his Parochial altar showed the Plebanus.
[2] In this same little chapel is seen his image, painted
with four little stories taken from his life: Images in the church. of which
one shows how after his death, the body taken out
from the poor little hut, was exposed upon
a truncated oak, with arranged around guards for
restraining the indiscriminately pious people. In the second is expressed
the Saint, a certain horseman in crossing a river
admonishing of danger. The third the same represents
fixed in prayer, before a certain chapel, and behind
him a very great crowd kneeling. The fourth finally
a mule loaded with breads, which I believe to the poor
by the Saint distributed. Similarly in a certain tabernacle
of Gothic work is seen sculpted a stone effigy
of the Blessed, with a staff in the right, the left holding a rope,
which is presumed to be a cord, the wearing of the Tertiaries of S.
Francis. On the individual Sundays of Lent
are conducted Processions, in memory of those,
which from the knees the Blessed was wont to do, and that in
this manner. Those go out from the parochial S.
Domninus's church, Pious Processions through Lent by his example instituted. and proceed to the Rectorate of S. Romulus,
a thousand paces distant from the said church
of S. Domninus; thence proceed to Mons-Acutus,
distant by an equal space, where is the oratory of the Nerli:
then proceed to another church of Villa-magna,
which is called of S. Mary at Ringhialla, and is distant by
a great mile, through a difficult way to be measured: then
bend to Incontrum, where is a certain little dependency of Villa-magna,
and Hermits dwell, at two miles'
interval from Ringhialla, through a most difficult way: and
at last to the parochial church return. Are made
however those Processions, even in cloudy, even in rainy
weather: but if a too headlong shower prevent
so great a space distant places to all visit,
at least always some are visited.
[3] The ancient Acts have been lost. Thus Magliabechius, partly seen by himself, partly heard from the
Plebanus: which as certain to us renders Gerard's cult,
so troublesome renders the lack of ancient monuments about him,
lost as is presumed about the year MCCCLX,
when the Sienese, with an incursion against the Florentines made, the church of S. Gerard
despoiled and destroyed. This defect
in some way will be supplied by the Life, which the praised Magliabechius
after long inquiry with the Lords Gamburri at Florence
found, just as it near the end of the preceding century (after year
certainly MDL) composed the Presbyter Bartholomew
John della Quercia, formerly of the said place's Curate, for which is given another more recent Life.
received from witnesses worthy of trust and through the tradition
of those places, as testifies n. 14 he who with more recent hand
transcribed the exemplar found with the Gamburri. Of this
before to us a copy was made, we had prepared for press a life of most
recent composition another, now to be of use for Notes,
which through the same Magliabechius had sent Rev. P. Fr.
Anthony de Terrinca, of the Tuscan Province alumnus; he sent
however in Latin, with cited also at the end authors, both his own
Franciscan Order and others; namely, the ancient Legend
of the Minors of Florence in Append. The praise of him in various writers:
vol. 1: Mark of Lisbon Chronicle part 2 book
1, chapter 11: Luke Wadding vol. 2 of the Annals at
year 1277 num. 12: Algezira in the Tree epilogic
of the whole Order: Palazius book 6 Chronicle of the Province of Castile
chapter 25: de Sylla chapter 1 of the Third Rule:
Franciscan Martyrology of Arthur on XIII May: Silvanus
Razzius part 1 of the Lives of Saints of Tuscany fol.
335: Bosius part 1 book 9 of the History of the Knights of S John
of Jerusalem. Bzovius vol. 13 Annal. Eccles. at
year 1241 num. 15; and certain reports, by
the very Rev. D. Bartholomew Magnani, current
Plebanus of S. Domninus of Villa magna, exhibited: from whom
the same we also received later about miracles or
benefits, attributed to B. Gerard's intercession, some notice.
[4] He is said to have died in year 1242 From these authors James Bosius published his work
in year MDXCIII, of those notices about B. Gerard's life and veneration
he brings forth the authors alleging, the Commendator
Fr. Peter Guadagni Florentine, who from the order
of Hugo the Cardinal, his great Master, betook himself to the place
all things exactly to know; and Fr. Julius Zanchini, of the same
Order and country a Knight, who much more exactly
did this: but reports the death of that Blessed at year MCC
XLII, which also marking the author of the Life here to be given, as
a more common opinion praises; even though he confesses certitude
of that matter no one has. Luke Wadding, in years
more than thirty after Bosius, in year MCCLXXII
on Feria II of Pentecost, Wadding notes year 1277. III ides of May to have died Gerard
establishes: which Arthur follows and we for now hold,
at least as to the day, until some more certain reasoning occurs of its
defining. I said as to the day, although these very well agree,
the years and feria numbers; yet the tradition of the place opposes,
from which Presbyter Bartholomew asserts him to have predicted
his death on Friday; and therefore Terrinca suspects,
that Wadding and others, who Feria II of Pentecost wrote,
on this only foundation did this, that on such day he is venerated
annually; but that this annual cult had its origin perhaps
not because on such day he died, but because on such day
he was brought into the church, completed within a year from his death
of him: I add either because on such day after the ruin of the church by
the Sienese made, in the restored chapel and consecrated began
the body to be shown for public veneration to the people, which
before does not seem to have been done. Certainly about year MCCLXXVII
to be assigned to that death before Wadding no one seems to have thought:
for when the Life was being written there were about him only two
opinions, one for year MCCXLII, the other for MCCLIV.
The opinion also about the same Blessed's birth, to about year
MCLXXIV referable, as is noted at the beginning of the Life, opposes
death beyond a hundred years to be deferred, since of so excessive
old age there appears no trace in images or tradition.
[5] if 13 May feria 6 he died, rather should be placed in year 1245, Would that we knew, from what source Wadding received this
day III Ides of May: for composing this with day
Friday, we could opine the Saint to have died in year
MCCXLIV, which anciently the Etruscans, accustomed to precede
the Kalends of January by nine months, would have counted as XLV,
which easily by the error of writers into XLII could be turned. Thus
the Saint would have attained the year of age about the seventieth, and the eremitic
life he could have begun after the first
return from the Holy Land about the year of his life fortieth, and the chronotaxis of his life will be more convenient.
and would be verified what about him already in the fiftieth
year being the Chronicles of the Minors have, with Wadding as witness;
to have received the habit of the third Order at Assisi from S. Francis himself,
who lived until year MCCXXVI. But if he received it
Gerard, not from the holy Patriarch himself, but from the Minister
of the Assisi convent, as the author of the Life prefers, and to me
is more probable; Gerard would still have been in the Holy Land, for
a second time nine years after the first he having returned there, about year
MCCXXVIII when concerning Frederick II Emperor, now openly
against the Church rebelling, he predicted calamities to the same on that account
to come, just as in the Life the same is said n. 7, and the beginnings
of his eremitic Life nine years before the habit was taken begun
can be deferred after the year of life fiftieth.
[6] Paul Minus the Florentine, in Bosius, in his discourse
on Florentine Nobility, Whether among the Hospitallers he received the habit of Brother Servant? names Gerard Mucatti,
and says he was a Brother Servant of the most noble
Order of Knights of S. John of Jerusalem: which
so admits Bosius, that he confesses it not established when
or how he received the habit of Brother Servant.
But of error he convicts Silvanus Razzius, asserting
that as a young man he was led to Rhodes by Frederick Folco,
Admiral of the Order; and from him or some of his kindred,
inscribed in the same Order, received the said
habit; since this Order before year MCCC
IX did not obtain the said Island: yet Bosius supposes it certain,
that even after taking the Tertiary Franciscan
habit, he wore the insignia of the prior Order, namely
a white Cross, sewn on his most rough garb, since thus he is painted
even today. But the author of the Life, although into the Order received
he confesses, lest from common opinion he depart, asserts however
that its insignia or habit, only at death, was fitted to him:
so much that from the fact that his Lords, with whom he grew up
and with whom into the Holy-land twice he set out, this Order
professed, it seems rather to be presumed than proved,
that to the number of Brothers Servants was inscribed Gerard.
Therefore, with the title less certain omitted, only we shall use
the name of Franciscan Tertiary, so however that in nothing
we wish to prejudice the most noble Order, claiming for itself no little right
over him.
[7] About those whom in the sacred militia Gerard followed,
Terrinca from Razzius and Bosius these things took: By the worthy
and noble man Frederick de Folchis, whether he followed the Folchi to the sacred militia? of S. John of Jerusalem Knight and of the same most illustrious Militia
of the Sea Prefect, who eighteen times (witness Christopher
Landinus in the proem of the Commentaries on
Dante) over enemies of the Catholic faith carried back triumph,
or by some of his brother or nephew (three
indeed germane brothers and eight nephews, witness the same
Landinus, with the Cross of the same sacred Militia distinguished
he had) to Florence into the proper houses of the Folchi was
led. Razzius these things only doubtfully asserts, from this
that Lord Zenobius Cassi Doctor of Laws Florentine, to whom a wife
had fallen daughter of Simon Folchus, in whom the Folchi family
ended, had shown to him an exemplar of a certain memorial, written
in year MCCCXXXIX, whence was established, that the said family their possessions
in Villa magna had had. Bosius, as we said above,
denies that by them to Rhodes Gerard could have been led, dying
much before namely than the Hospitallers there set foot.
But by the same right seem to be removed from Gerard
led into the Holy-land Frederick Folchus and his brothers
and nephews; since indeed Frederick himself was Admiral
of the Order. The Order does not seem to have had ships and naval Magistrates long before the end of the XIII century, since indeed Bosius
through that whole and the preceding century found no naval battles
much less indications of victories. It could however before
Frederick the Admiral, that family already from the beginning of the said
century have had in that Order Knights, whom Gerard
served; whence the same family always to him devoted existed,
perhaps and his church, as says the same Terrinca,
in great part built and endowed, just as seem to indicate
the insignia, on the altar and church, and a certain
annual portion, which to the Priory of S. James in Campo Corbolini
pays this church. But also these things must be understood
of the church, as it is after its destruction restored:
and so they seem to be founded only on this, that the family of the Folchi
was at Villa-magna at the time of that restoration more powerful than the rest.
LIFE
By Bartholomew a Quercu Parish priest of the place.
from MS. Italian preserved at Florence.
Gerard, Solitary of the Third Order of S. Francis, at Villa-magna near Florence (Bl.)
BY BART. PAR. FROM A MS.
[1] Born in the country. Born is this glorious Saint about the year
MCLXXIV, although in time many vary,
some earlier, some later referring him. He was born
however near Florence at an interval of five
miles in a mountainous place, in a village which is called Villa-grandis,
which name today is rendered Villa-magna,
of a rustic father and mother. He was twelve, when,
on occasion of pestilence raging deprived of his parents,
he remained an orphan; and his Lords, a forced
to seek new tenants for their estates, the boy led to
Florence, and inserted into their family: where
piously and Christianly educated he grew up. It happened then
to one of his Lords, and by his Lord led to Florence that he had necessity for the cause of sacred war
into Syria to set out against the infidels: but he is believed
to have been from the family of the Folchi, who at that time
had many possessions in Villa-magna, and
himself was a Hierosolymitan Knight. He there with him
to lead Gerard wished, on account of his good disposition,
of which he had given experiment in the family, beloved by him.
Having landed however in the Holy-land they were tossed by various
events: and captured by the infidels, after huge
afflictions tolerated, they were redeemed.
[2] After these things dies the patron of Gerard: wherefore having visited
the most holy tomb of the Lord and other places
holy, afterwards with one of them sails to Syria once, he returned to Etruria: and having greeted at Florence the rest
of his Lords, into his small hut at Villa-magna
he withdrew. He had not yet there spent two years,
when by another Lord from the same family
recalled, and again to the parts of the infidels, however much
he resisted, was led. For the generous
Knight, and most desirous to engage battle with the Saracens,
was not ignorant of the dangers to which himself
he was going to expose; and on this account desired to have as companion Gerard,
whose prayers to God he believed most acceptable
to be, and again with another, and to himself useful would be he hoped. Nor for long was deferred
his experience, on which that pious credulity rested, of the truth.
For while into Syria they were sailing with twenty
soldiers, of whom leader and captain was the Lord
himself; they encountered a certain pirate ship of the infidels, with more
than a hundred armed men equipped. Frightened were the soldiers with their Captain,
and would gladly have taken flight,
if there had been hope of escaping the danger: but encouraged
by the Saint they were, and in some way to battle
forced with promised victory. With ships joined therefore battle is entered,
for which by prayers he obtains victory with Gerard with bent knees making prayer, and in a brief time is obtained glorious victory, with Christians
only two missing, but slain fifty
of the infidels, the rest captured. From this such
veneration to his Lord was Gerard, that he undertook nothing
nor decided, however small, except from his counsel:
nor only this one so esteemed him, but also other soldiers many
with greatest him followed honor.
[3] For seven solid years, in this second time, in those
parts had been the Blessed; when yielding to his modesty,
and seventh after year having returned not bearing that he be everywhere held as endowed
with notable virtue, the faculty of returning to his country
from his Lord he asked, and barely obtained from him,
to whom most troublesome was to be despoiled of so holy a companion;
obtained however, promising that constantly he would for
him pray. Then he boarded a ship with several companions:
which by a grave thrown tempest, he takes the habit of Tertiary. and now and now
about to be submerged, was freed by the prayers of B. Gerard: who
having landed in Tuscany b, before he sought his country again,
set out to Assisi, where from the Minister
of the convent of S. Francis he obtained the habit c of the third Order:
and wore it as long as he lived to the knees
shortened, of rough cloth of ash color, with a shorter little cloak:
and so to his place returned, which a
Grottis, that is from Crypts, the name was: nor further to another place
he migrated.
[4] The occupation of this holy Hermit other was almost not
than continuous prayer in deserted and pious places:
sometimes also he visited the sick, he assists the sick, and to them as he could
assisted. Sometimes he transferred himself to the heads
of public ways, about to ask from passers-by alms,
which then on the poor he might disburse: nor
was it difficult notable even sums to collect, since
each held it of great happiness for himself, to asking
Gerard to be able to give something: but he himself nothing of these
kept for himself for his proper uses, but entirely for
the love of God disbursed. If sometimes it happened that he
did not fulfill the customary measure of prayers, on account
of the visitation of the sick or other from cause, the defect
night supplied, through those harsh paths
walking; or he ascended onto a height (where now
is his church and body) since there under an ancient tabernacle
was a certain image of the most blessed Virgin,
and there often he was seen to spend the night. he spends nights in prayer, He was wont besides
to visit the church of S. Lawrence at Vicchio, two
miles distant, toward Florence: sometimes
he approached a place which is called… ad Incontrum d: he avoided
however as much as he could, lest in prayer
he be caught: therefore he penetrated himself, if it was day,
into the dense parts of forests and hidden parts of valleys, in which
themselves yet often he was seen by peasants with bent knees
to stand.
[5] For daily food bread and small herbs sufficed
him, sometimes also moderate vegetables he used: he fasts much,
he fasted however thrice a week, and through the whole greater
Lent, observing besides other fasts which
are in use of the Conventuals. Hater of much-speaking he avoided
feasts and public assemblies, accustomed to say, that
the tongue kills the soul. Asked once that a certain
his kinsman dying he visit,
who across the Arno dwelt in a place, of Mons-Albanus
until the sick man should die, continuous for him prayers
to God pouring forth, and all those things doing which could
from Christian charity be hoped. But when the corpse,
which was still at home, was to be buried; a boy fallen from on high with bruised head he heals. a boy of years
five from a certain platform of the house fell
upon a heap of rocks, and most vehemently injured
his head suffered, all with copious blood drenched. The Saint pitying
the doubled calamity of one family,
took up the boy, wiped away the blood, bound around
his head, placed him on a little bed, and his face with a sudarium
with which for proper use he was girded covered. The hour
was then twenty-fourth: in the morning however about
the tenth hour the boy rose safe and healthy, as if no evil
he had suffered, with greatest admiration of those standing around:
whose applause for so notable a miracle not bearing,
he had soon to depart from the place.
[6] a stone box he transports by miracle. It happened once, that in the company of his Curate
with other peasants he went to expedite a certain business;
but when he returned, a beautiful
box made of gray stone he beheld, with God inspiring,
it for his love he asked and obtained. Then
a kinsman of his he asked, that it
with oxen he transport to his small place. He had
only a pair of small and untamed bullocks:
and to move so great a burden three pair of oxen would seem barely sufficient,
and many men there would be need, since they were distant from the place by three
miles, and ditches and rocks and other obstacles had to be crossed
not without danger to be overcome: so judged
all, that an impossible thing was being asked, and to their own each
withdrew. The following day alone there returned
the Saint, and his kinsman on account of the love of God
he asked, that his bullocks he yoke: which done
alone they two began to draw that box, and
with greatest ease brought it to the place where
now it is, with the peasants stupefied at the sight of so evident
a miracle. f
[7] With the gift of prophecy also adorned the Saint various
future things foretold; and especially to his Lord
prior, setting out to the Saracen war, foretold,
that he would never return to Tuscany; foretelling future things by the spirit of prophecy.
and likewise very many evils would come to the Emperor of that time
g, because he was waging war against the Church
and her Pontiff: which all things certain proved
the outcome. But in his country a certain widow, named
Bartholomaea, who had an estate toward
the Arno, he forewarned that for her safety she should keep watch; that
in the same week she would incur danger lest without
Confession she die: indeed and the Curate of the place he asked,
that watchful with her he should remain and confessing
her hear. But he little discreet Pastor, having seen the woman,
to the words of the Saint did not give faith; but to his
home returned, thinking so slight an indisposition
could not bring on her death so sudden. Scarcely
however had he reached the threshold of his house, when to him is brought
news of the unforeseen of that woman's death: and so
was verified the prediction of the Saint, that without Confession
she would die.
[8] Now the fame of his sanctity around was being borne,
and from ten miles ran to Gerard
peoples, he heals one touched by witchcraft, needing help. Among these was a certain Dominicus
from Ponte Seva, whose daughter Mary by witchcraft
infected, more than for the second year was held
in bed, lacking all faculty of moving the limbs,
so that not even an arm could she lift: and
most grievous in her whole body she suffered pains. At last
despairing of all hope the father went to the Saint, asking
for the deliverance of his daughter; and after many
repulsions begged him, that he be permitted to take his staff,
with which he was wont his weary limbs to support.
But when he had brought it home, and over
the bed of his suffering daughter had placed it, he predicts the punishment of a blasphemer, she after great
vomiting immediately rose entirely healthy. To a certain muleteer,
with two beasts of burden carrying wood to Florence,
he predicted that in the Arno he would perish, unless
he abstained from blaspheming: and no less was it done.
For when on a certain day in the morning he was about to cross the said river, the rope was loosened from a hook, by which the little boat
was held, and following the impetus of the water, was submerged
it with the muleteer, but the beasts of burden saved escaped
to the bank.
[9] A woman called aside once to private things,
who from making Confession was returning, a sacrilegious confessor he knows and corrects, he warned
she had to return to the church, that she might make a complete confession.
The woman obeyed the words of the Saint:
and to the Confessor returning also that sin
declared which for ten years she had hidden through shame,
and which by diabolic illusion prevailing was forced
to be silent, as often as to the feet of the Confessor she approached.
In a certain his infirmity by two friends Florentine
visited, one of them he asked, that he should beware for himself
most carefully, for he was about to be in danger lest by enemies
he be attacked. He averts a danger foretold to his friend. He prayed therefore the other that himself to God
he should commend, and with his prayers' efficacy assist:
then with good hope and full of promises to the city he returned.
Scarcely had ten days passed, when he in the night
time seized by enemies, the holy Gerard
began to invoke. Nor that in vain: for he felt
as if by his arm to be shaken off the blows; and although wounded
he was, within a few yet days from his wounds he was healed.
[10] He was, as I said, the Saint of solitude and silence
most loving: he impresses signs of hands on a rock: therefore with words as he could fewest
he used toward those by whom help was sought,
and so consoled dismissed: but neither by
all seeking him was he found, since
very often into valleys and hidden and remote places he withdrew
and to the shaded parts of forests: and there in prayers
and meditations long-lasting he was insistent, mostly
on his knees, which from this assiduity greatest calluses
had contracted. Are seen even today his hands'
signs, impressed on a rock which he had grasped, when intent on prayer
the Tartarean enemy backward dragging,
was striving to hurl him from on high h: for the rock yielded
to his fingers, like soft wax, and so from that danger he was
freed. A certain Peter Bembus also, dwelling in a house
near the Saint himself, affirmed for certain,
that on a certain morning having gone out for wood, from the place in
which Gerard was praying, he saw rising a flame
or great splendor. a heavenly flame illuminating him as he prayed But since not yet
was clear day, terrified Peter somewhat
stopped, then little by little approached the place:
which when he reached, immediately the flame disappeared, and was found
the Saint kneeling and copiously weeping
and vehemently lamenting. Then helped him Peter
so that he should rise, and to his home led, continuing
his tears and groans, of which the cause he said was
his and others' sins of crime.
[11] So great meanwhile was the celebrity of his name in those parts,
that no day passed, without someone
coming to him for the cause of help, not without great trouble of his,
who took it ill that by that reason he was distracted from his
prayers, yet no one without consolation was wont
to dismiss. Many at variance among themselves he reconciled,
many lawsuits composed, many quarrels settled, in January he finds cherries, from which
otherwise would have followed slaughters of many men.
Once being sick in the month of January, four cherries
he desired, and a certain his sister widow he ordered them
to go pluck, indicating the place and the very branch from which
they were to be gathered. She did not however wish to go herself, but a small daughter i
of hers twelve-year-old she sent, who found them;
and brought to the Saint a beautiful branch, fresh, and with leaves
adorned its own, as if it had been the middle of May,
with great admiration of those standing by and from the tenderness
of devotion and the magnitude of the miracle into tears
bursting forth k. At another time from the visitation of a certain sick man
returning, with a certain Luke del Pesca, he met
a fox carrying off a hen already killed: a hen from a fox restored to life he makes. he ordered
however the Saint, that he should bring it back to where he had taken it; and
the beast obeyed, but he his journey continued.
At other times visited by a certain Father Benedictine,
who his Confessor was, when he was infirm (for thrice
he was sick to death, but about two prior
infirmities he had foretold, that he would recover from them, but about
this third he had affirmed, the day of death foretold that it would be the last) with the said
Father saying, he should be of good mind, for quickly he would be healed;
he responded, not so it would be, but on the next
Friday l the end of his life would be set.
[12] He took therefore the last Sacraments as he could
most devoutly, piously dies, and asking from those standing around pardon for his
errors, was heard with the Most Blessed Virgin and
his holy Patrons to converse; and so with countenance
smiling, on the very Friday he had foretold, his soul
to the Lord God he rendered. With him dead spread around
was the fame of the matter within not two complete days:
and so great was the concourse of peoples, that by order
of the Florentine Dominate had to be applied a military guard.
But when the body was placed on a wooden
ark; this was placed upon a truncated oak, and m a fence
was made around it: and so great alms were brought there,
so many votive offerings, that before
a month passed, was begun to be built a church
over n a height, where today the holy body rests;
and to which while he lived he had ordered to be drawn the o
stone box, from alms collected is built the church of which above mention has been made. There was deposited
however that sacred pledge, with running
to it with greatest devotion innumerable people,
under the crypt of the new fabric. This was done before
the year ended, and began the people of neighboring churches
to come processionally to honor the new
Saint and invoke. Some wish it was
the year MCCXLII, others the year MCCLIV note:
the first is the more common opinion, but the truth
itself is not known.
[13] which around 1360 was destroyed soon was restored Further when about the year MCCCLX, four years
less or more, from the Sienese County there was
against the Florentines a military excursion, and a passage
was made through the church of the Saint, was this much defaced
and destroyed; and taken from the place much furniture,
and similar to a miracle can be considered, that the very
holy Relics were not burned, with God perhaps
hiding them from the eyes of those barbarians, who
even sacred things did not spare. With them however completely
departed little by little to be restored and repaired began
the said chapel, not however with that beauty with which
it had been before. Afterwards in year MDLI by theft was taken
the veil or sudarium, in year 1551 the Saint's sudarium is taken away. with which inside the casket was covered
the holy body: from tradition however was believed,
it to be that with which Gerard was wont, from a journey
some wearied, to wipe away sweat: and therefore on occasion
of the sick often was sought, and home was carried
by the faithful: to whom by it as medium our Lord God
very many miraculous cures granted, especially
against fevers. The author of the sacrilege, who this treasure
into his region took away, is not certainly
known: but the suspicion of many marked a certain
Casentine Priest, of whom it is reported, that
his neck he broke. But in place of that, which
was taken away, another similar was placed.
[14] As for the habit of the Knights of Rhodes,
is believed the Saint in his life never to have worn
its customary insignia, although by his Patrons interceding
he had been received into the Order: but the very
habit was first after death placed on him. Doubt
moreover none is, that this holy Hermit
worked many miracles: Life is described. but all into oblivion came
through frequent military incursions and pestilence
raging. But this history composed and found
Presbyter Bartholomew John della Quercia,
formerly of the said place's Curate, received from many
witnesses worthy of trust and through the tradition
of that region. But when was being built the chapel or little church
for the Saint, were by devout persons there
deposited, one tray, one bowl, and one cup,
and certain other things, which had been to Gerard living in
daily use, in total five parts. The sudarium
however the said after the death of the Saint so many
miracles did, that by tradition is held, that
commonly was wont to be said, there was need of the sudarium of the holy
Hermit, especially against fevers. [p]
ANNOTATIONS.
APPENDIX
From the Italian letter of Bartholomew Magnani,
now Parish priest of S. Domnino at
Villa-magna.
Gerard, Solitary of the Third Order of S. Francis, at Villa-magna near Florence (Bl.)
[15] In year MDCXXXI, with pestilence raging through Italy,
at the very beginning of the contagious evil,
exposed on a most ornate platform, the body is exposed in time of pestilence: in the middle of
the church, was the holy body, in Franciscan habit:
to which to be venerated and help to be sought, for whole three days,
in which it so stood, was an innumerable concourse
of people from all places around: and that many
were healed from disease, are made credible by the very many
vows, soon hung up through the church. Through years then
continuous three, in which the plague raged fiercely, in the neighboring
towns no one was breathed upon by contagion;
but neither did anyone die, except two old men, whom heavy
age rather than any other evil longer
did not allow to live.
[16] There was in his certain country house D. Francis Nasi,
most raging: from which is preserved his family commended to him. this however manifested itself in a certain servant
of his, who had contracted it at Florence: not
however to anyone else passed, although with his domestics
other and externals whoever, with
his master himself, suspecting nothing of evil, he had associated
familiarly; although also by another youth touched
was the very pestilent tumor under one of the armpits; thinking
it came from the violent inflation of a certain horn
while the said youth was teaching him to play it: only however
the servant, as the same youth afterwards told me,
to Ancisa his native place returned, there within two days
died. But that no one was infected, attributed
D. Francis to the vow, which he had vowed to B.
Gerard, himself and his family in such present danger
commending to him: wherefore also in thanksgiving
he took care that there be instituted by those peoples a solemn procession:
and he himself donated to the oratory, in which the holy
body is preserved, a cope and a chasuble of red Ormesino,
which today still remain, and an indication
of the benefit they offer, with woven on themselves letters EX VOTO.
[17] A certain by surname de Radichis from Ponte Seva,
for twenty-five years from the middle part of himself from the belt
down paralytic; a paralytic is given walking, so that scarcely a little
himself he could move with the support of crutches under armpits;
vowing a vow to B. Gerard recovered, and afterwards
most freely walking, in thanksgiving
his crutches in the oratory offered: where even now they are seen
hung. In the same place the Prefect of the public guard
(they call him Bargello) from a grave disease despaired
of by doctors, is healed a despairing sick man, asked that to him be brought the veil of the said Blessed
which there is preserved: at whose presence soon to have
better he began, and within a few days from all
recovered: in thanksgiving however he ordered to be made
a silver casket, in which the said veil now is preserved.
The matter happened twenty-two years ago,
and that Prefect (as much as I remember) was called Caesar
Acciari.
[18] Of singular happiness moreover the whole around territory
reckons, hail noxious is averted. that the Blessed has such grace with
God, that by it as medium it remains secure and free
from hail, although in more remote places hence
great damages it often makes. But if these sometime
begin to fall and threaten harm, as soon as
the bells are sounded with invocation of B. Gerard,
immediately you may see scattered the clouds with damaging frost
heavy, and to elsewhere driven away: of which matter most certain trust
offers frequent experiment. The multitude of vows,
here brought in testimony of received
graces, that these also were many proves: but
since they are not consigned to writing, therefore them to set forth
I omit.
[19] But years are about eight, that I
Bartholomew Magnani, the body is transferred to a new chest. Presbyter and at present
Parish priest of this place, took care that there be made a new
chest, and into it from the old transferred the body
of B. Gerard, with no one except my Chaplain assisting,
he by the feet, I by the shoulders it raising,
just as if recently dead it had been. And then with
permission of D. Bardus the General Vicar, with running to the spectacle
innumerable people, it on the altar
exposed remained, somewhat less beautiful than
it had been seen at the first exposition, since the multitude
of torches, and the air by such a crowd of men breathing
reciprocated, it with a certain soot then infected:
and from that time has fallen also a good part
of the hairs, which sufficiently dense until then to the head had adhered.
ON BL. ANTHONY THE HUNGARIAN
OF THE THIRD ORDER OF S. FRANCIS
AT FOLIGNO IN UMBRIA.
A.D. MCCCXCVIII
CommentaryAnthony the Hungarian of the Third Order of S. Francis, at Foligno in Umbria (Bl.)
BY D. P.
Louis Iacobillus, in the book on the Saints and Blessed
of Foligno, around year MDCXXVIII
published, about to write of this B. Anthony,
prefaces an ample description of that place, where
now in the said city the Hospital of the Holy Spirit
is. There S. Vincent Bishop of the said city, he says,
built an oratory, In the place where formerly the oratory of the Holy Trinity, in honor of the Most Holy Trinity,
apt for the solitary life which he loved: S. Florentius then having added a monastery, in which holding the institute of the Benedictine Order monks long stayed, under the new
title of S. Sylvester Curasserius, with traces of the old appellation
remaining above the door of the church inside and out, namely a twin
image of the most holy Trinity, and that sufficiently old:
but is understood S. Sylvester the Pope, whose feast
on the last day of the year most solemnly there is held, and to whom, or rather
to the monastery sacred to him, then the monastery of S. Sylvester Curazzarius, the surname is given from care to the sick incurables,
as if late brought, accustomed to be expended there.
That this work of charity there is so ancient, although it is not proved;
I would prefer however to receive that reason of the name which is offered,
than from this that Curasero is derived from the Italian
Curazza (but this word also among the Franks the cuirass
denotes, whence cuirassed or cataphract knights are called Cuirassiers
by the French, by the Italians Corazzari) I would prefer, I say, first
to believe, than without other proof, anyone who there
lived to establish a S. Sylvester Loricatus there, in the likeness
of S. Dominic Loricatus, S. William the Hermit, and others,
who used a cuirass over the bare for clothing for the cause of penance.
[2] But with the monks still standing there, says Iacobillus,
the place, which outside the walls of the city first stood
(as still the relics of the old gate and towers show)
of the same walls, in year MCCLXXX more widely extended, and finally the hospital of the Holy Spirit, was enclosed;
two hundred years later, after it had been united to the Monastery
of S. Mary of Stroracus of the Cassinensian Congregation near
Osimo. But when the same monks held another of Holy-Cross
at Live-Rock town of the Foligno district,
them sent there by Pope Clement V about year
MCCCXI, and the monastery itself was united to the Roman
hospital of the Holy Spirit, and thence is called the Hospital of the Holy
Spirit, or also of the laborers; because in the ministry
of the sick they labor, brought there from Rome the Brothers:
although Pope Sixtus IV in year MCCCCLXXIV, understanding
other to be hospitals at Foligno, where this kind of charity was exercised; ordered all revenues to be expended on nourishing infants
exposed or otherwise abandoned. Meanwhile, when the prior form of Hospital was observed there,
came there this of whom we treat B.
Anthony, whose body, B. Anthony is venerated, above the major altar inside
a chest decently placed, religiously is honored. The Life then
of the Blessed subjoins the said author, of what kind almost from tradition
could be had: which then with the more prolix description of the place omitted
in year MDCXLVII to be reprinted he took care in volume I on
the Lives of Saints and Blessed of Umbria. From the prior work a Latin
epitome made R. P. Luke Wadding, and inserted
into his Annals of the Minors vol. 4: and hence transcribed it
Arthur du Monstier, in Notes on the Franciscan Martyrology,
prefacing this his eulogy: At Foligno in Umbria
of B. Anthony the Hungarian, Confessor, Tertiary, of admirable
piety, humility and charity a man.
[3] The epitome in Wadding is this. Died in this year
MCCCXCVIII, on III Ides of May B. Anthony the Hungarian,
follower of the third institute of S. Francis, of unknown however
city and lineage. in year 1368 there died, He came into the sacred city for pilgrimage
and to gain the great Indulgence of the Jubilee
in year MCCCL. where he stayed for some years, in visiting
the thresholds of the Saints and works of piety
exercising wholly intent. With more opportune garment and life
kind to serve God, the third Order of S. Francis
habit he received, and the laws he observed. Then
his Legislator's tomb to venerate, where after votive pilgrimages he had stayed, and the celebrated
Portiuncula Indulgence's merits to obtain, to Assisi
he set out. Thence returning to Foligno in year
MCCCLXXI he fell into illness: and led to the hospital
of the Holy Spirit, the manifold he experienced
charity of the ministers. Recovered health, he resolved,
what he had received works of mercy, toward others to exercise,
and to the services of the sick and poor his
work all and life to place. Nothing was more meek than he,
nothing more kindly, nothing toward neighbor more beneficent.
The sick he was caring for, nourishing, comforting:
exposed infants most tenderly he was warming, piously educating,
instructing: poor men and pilgrim Christians he attended
with services. and lived 17 years piously. Of abstinence and penance was
admirable, of assiduous prayer, and of profound humility;
made a model of all virtues. So great he obtained
opinion among the people, that to him all turned
afflicted for counsel, troubled for remedy,
tempted for suffrage. At length full of years and merits,
purged by long infirmity, which most patiently
he tolerated, with the duties of the Christian man preceded,
and received the holy Church's Sacraments, piously fell asleep
at Foligno. The body honorably, with running together the whole
people, in a certain little chapel of the church of the said
Hospital was placed, and with perpetual reverence of the people
celebrated, with God to very many through his intercession
doing well. Lastly in year MDCVIII transferred
to the major altar of the temple, transferred to the major altar in year 1608. above which in
a noble case whole and unharmed to all is exposed
for veneration.
[4] Scarcely more than these things has, although in many words, Iacobillus;
only adds, that in the said Hospital remained the Blessed
from a vow conceived if he should recover: then the author of the latest
translation he names P. Fr. Melchior de Valle-Tullensi,
the chest, in which his body rests. We grieve indeed,
that when in year MDCLX with him we tarried, of some days
Guests, occupied in carefully scrutinizing all his charters and books,
so that whatever was lacking to us to be copied
he himself would take care, which also liberally he did; we grieve, I say,
that to him did not occur the thought of leading also us to
the said Hospital, that holy body to inspect and
venerate. This very thing however not so much to his oblivion, as to
our hastening I would impute, who were accelerating the journey, that
at least the Lord's Nativity we might at Rome celebrate.
ON BL. MAGDALENA ALBRICA
ABBESS OF BRUNATE AT COMO AMONG THE INSUBRIANS,
OF THE ORDER OF HERMITS OF S. AUGUSTINE.
PrefaceMagdalena Albrica, of the Order of Hermits of S. Augustine, at Como in Insubria (Bl.)
D. P.
A.D. MCCCCLXV
When in year MCCCCXXX the General Chapter of the Hermit Order,
at Mont-Pessulano in the Gallic Narbonese city
celebrated, to Augustine the Roman
Prior its General into a third six-year period had prorogued
the office; To the Lombard Congregation supported by his authority and prudence
John Rochus Portius of Pavia, an exceptional Theologian, undertook the Order,
deflected from the vigor of its primaeval institute, in Cisalpine Gaul
to be reduced to better form, as writes
Joseph Pamphilus Bishop of Segni in the same Order's
Chronicle. This was of the Lombard Congregation
in Italy the beginning, with such success promoted, that Nicholas
Crusenius in his Augustinian Monastic part 3 chapter 24,
in his time, that is in year MDCXXIV, having counted says of the same
Congregation in the same Italy monasteries eighty-
four, in structure and revenues magnificent: of which yet
most were more ancient. Such certainly was Brunate
near Como, and from this descended of S. Trinity in
the city of Como itself the monastery: she submits herself and her companions Magdalena, which that from the regimen of Canons
of the Cathedral church to the Hermits' discipline
they should pass, brought about B. Magdalena Albrica, Abbess of Brunate,
about year MCCCCLV; the deed however confirming
Pius II, finally their consent the Canons of Como in the fourth
year after added.
[2] Thus with affairs settled lived Magdalena until the year
MCCCCLXV, when in the month of May from this Life she migrated,
continuously begun to be venerated as Blessed, whose Life by Lulmius coeval composed on account of miracles, which Abundius
Raymundi of Como is said to have collected; just as also her life
wrote Paul Ulmius or Lulmius, of Bergamo,
which at Rome to have been printed in year MCCCCLXXXIV writes
Gelsominius, in the Treasure of devotion to the Blessed
Virgin page 152, with witness Herrera in his Augustinian
Alphabet's part 2 page 56, lamenting that either by inertia lost,
or in libraries hidden, to see he did not
merit. We for the writing of Abundius from Como to be received in vain
have labored, with applying for it his work, but with effect empty,
lent Primus Aloysius de Tattis, of New Como Martyrology
and History the author; not however for the other; for of this one
an ecgraphum found in his MSS. that man of native
antiquities most studious to us most promptly sent. The same
also in the Annotations to the said Martyrology, after a long
eulogy of Magdalena alleges authors as many as her with
praise have mentioned, to whom could be added our friend Augustine
Torellus, in the Centuries of Men and Women from the
Augustinian Order illustrious in sanctity, twenty-eight years
before published at Bologna than the said Martyrology
came forth.
[3] That Abundius was contemporary with B. Magdalena, to presume
I can rather than to prove: is given from a MS. about Paul it is established (as
already said on the Life of B. Helen of Udine, XXIII April
published) to have died first in year MCCCCXCIV, more than seventy years
old, as Pamphilus says; who arguments of this his
writing about Magdalena says he had from her familiars
collected, and namely from Nicolas Zaffarone, of the monastery
of S. Andrew before the received Augustinian Brothers
Confessor, and from Fr. Augustine de Perlaschis, of Nicolas
in the same office successor. From him therefore the written
Life can mitigate the desire of the other little work; nor also is he
who had both Hieronymus Borserius, and from a more recent Italian one and thence and from
various scriptures of the very monastery the Life in the Italian language collected,
and to the press gave in year MDCXXIV. This therefore in second
place we would have made Latin, with cut off moral parerga, by which
for the information of nuns it is widely extended, unless
among MS. Lives, to our Heribert Rosweid once
transmitted, we had found another certain Latin one, Life 2 is supplied. succinct
and brief, from the same monastery's tablets
excerpted and ten or fifteen years earlier composed,
nor seen by Borserius; which through the addressed from him
Annotations and Appendix could be supplied.
[4] As for the cult, requested by me through letters
the Rector of our Como College, Ambrose Mary Spinola;
in year MDCLXVII responded, That her Deposit above ground, Magdalena's cult as Blessed.
and indeed honorably placed is preserved in the church
of S. Julian, within the choir of the Nuns; who
with a perpetually burning lamp at it foster, and in
honor of her annually a Sacrifice of Mass to be celebrated
take care of the Holy Spirit on day XIII May, 13 May.
although Lulmius says she expired on the Ides of May, for which
the following day XVI substituted Borserius, and following him
the Author of the Martyrology: who consulted on this difference,
responded, that wholly unexplored to him is by what argument
the Nuns chose day XIII for the cult of Magdalena,
since from the ancient monuments of theirs nothing certain on this
matter is found: but he himself preferred XVI, as a day not
of death, which the day before happened; but of Deposition and solemn
obsequies, although on the eighth after day the body was committed
to the earth, just as asserts Borserius. To us hitherto seemed
more advisable, on that day on which Saints are more solemnly venerated to
treat of them; which since it is done on XIII May, with Aloysius himself attesting
(whose Martyrology, since on private authority
only relying, nor for public uses of the Clergy of New Como
among divine matters received, perhaps on the day of the Translation made in year 1595. did not change the more ancient rite)
we hold the said day; therefore perhaps by the Nuns
assumed, that the true day of death was hidden, and with certain knowledge
was held, that on such day the body's sacred bones, already before by the Vicar
Episcopal from the prior raised tomb, had been into the new tomb
translated. Which if happened in year MDXCV, as Borserius
writes; happened on the Eve of the Pentecostal festivity,
then falling on XIV May. In year indeed MDXCII the nuns
from the summit of mount Brunate, to its roots
and the Abbatial monastery of S. Julian, not far
from the city situated, migrated, says in his to us letter
Aloysius; and this he says is established clearly, both from a Brief of Pope Clement
VIII, and from the process of Felician Ninguarda
Bishop of New Como: in addition in his Martyrology
he asserts, that in year MDXCIII before Tobias Peregrinus,
of the said Bishop General Vicar and of the Cathedral
church Canon, was opened B. Magdalena's
first tomb, and the sacred bones to S. Julian's
translated. Nothing yet impedes, that not between this private,
so to speak, translation, and another more solemn one, intervened
a space of about a year and a half; while namely other
many things, more necessary for the common use of Virgins, are composed,
and with slower progress is finished the work of the new tomb.
[5] As for the rest of B. Magdalena's cult, adds Herrera,
that there exist still her holy effigies, flashing with rays,
in the church of S. Andrew and in the shrine of S. Augustine
upon a certain column, images, which to those entering on
the right hand stands, with this inscription,
B. Magdalena of Como. We have seen also, says
the same Herrera, in the Convent of Tolentino and in other
Convents of Italy similar her icons. And these things after
the body translated, as we said, before which time Hubert
Senesis, in the Century of illustrious Hermits placing her,
testifies that piously and religiously she is venerated, in the very place where she was first
buried; where also an epitaph was read, to her, as
to a most blessed Bishop placed by her elder brother Pierius:
many also there were seen votive offerings, just as
from the miracles related in the Life appears. Nor with such
was content the affection of the Como people toward the Blessed, but
about a solemn also Canonization to be procured they treated: estimation.
of which matter, says in the proem Borserius, witnesses to me
are certain suppliant petitions, among the writings
of the Community preserved, by which with Leo X
the supreme Pontiff (and so within the years MDXIII
and XXI) was urged for the faculty of celebrating the feast: which
petitions although offered they were not, on account of the condition
of those times, most iniquitous for businesses of this kind
to be perfected, yet prove what was the estimation of the people
of her sanctity.
LIFE
By the Author P. F. Paul Lulmius of the Order of Hermits of S. Augustine.
From the MS. of the very Rev. Lord Primus Aloysius de Tattis.
Magdalena Albrica, of the Order of Hermits of S. Augustine, at Como in Insubria (Bl.)
BHL Number: 5132
AUTH. P. LULMIUS.
[1] With wonderful odor of religion and sanctity flourished
B. Magdalena de Albricis, of Como, From infancy generous to the poor of Cisalpine
Gaul a city. She still a girl, when in our Lord
Jesus Christ's love she was carried, and with all mind
his commandments traversed, a huge abundance of beans
secretly to the poor distributing, the conjugal parents D. Livius and
Margaret she led into religious admiration of her.
Which since also with spiritual daily
offices she proved, about the institute of B. Abbot Benedict
to be chosen she thought: but in dreams by
S. P. N. Augustine admonished, a certain solitude
outside the walls of the city she approached, becomes a nun, where little by little with hairshirts and
fasts the flesh wearing down, some adolescents
she began to take in. By which it was brought about, that that place, which
is called Brunas, perhaps from the horror of the mountain, against
the opinion of all Ecclesiastics into a monastery
was transformed; which afterwards, by Nicholas V, and Pius II
supreme Pontiffs' authority, to the Cremensi Congregation,
with Bianca Maria Duchess of Milan, with whom
the Virgin's name was wonderfully heard, asking,
was inscribed.
[2] Of this wonderful one very many things are reported. For the report
is, by her prayers through the sign of the cross of farmers'
wives two from fever to have escaped, she works miracles, and several others
of male sex sick from the danger of death to have been rescued.
All which by no means inflated her mind,
since, the more day by day her own name to be increased
she perceived, the more also and more humble was she known.
Her parents had handed over to her revenues of a certain
farm of Ponzatus on the boundary: but with Zaninus and Gasparinus
her brothers using the dominion, the pensions for some
years had been taken away: wherefore from door to door
through nun servants for the monastery food to seek she was forced.
Which since often had been done in vain, divinely
food and drink before the doors of S. Andrew, divinely is fed, to whom the monastery's
basilica had been dedicated, were found. Divinely also
is reported, in supreme failure of rain, to remove thirst
with unusual fruits she was refreshed, just as we have received
from Andreoza and Helena her co-sisters, who that obtained
assert in the month of August MCCCCXXX. The lawsuit at last
settled, with help especially of Martin a, Bishop of Como,
and of F. Bernardinus b of the Order of Minors restorer,
and of Anthony de S. Germano c of the Dominican family
in S. John Prior (whose most holy
precepts at times consoled the Nuns of his Order)
to the monastery, over which she presided,
a farm with all rights was added.
[3] There the venerable Virgin, when by days and nights
assiduously the church she frequented, a libidinous youth she converts: and wholly herself to the Lord
in a holocaust offered; her cousin Pierius by name,
with the torches of dishonest love toward a fellow nun
subject to her inflamed, when Magdalena
herself about the rigor of silence in regard to guests for the monastery's
hospitalities to mitigate he was tempting; from God most good and great
obtained, that he himself from the demon of darkness an Angel
of light was made, which one thing, by weeping more than
speaking, with him present she obtained. But this to perform
she was wont from the sacred conversations of Priests;
by which since to be affected in a wonderful manner she seemed, submitting herself to the Augustinian Hermits, herself
a second time vowed. Hence the choice of her brothers of our
Order, to the right reasoning of the Augustinian institute:
which afterwards by Apostolic authority is
confirmed. With slight food, and rough clothing she used:
to that scarcely vegetables, to this scarcely wool of the lowest
quality to apply she was accustomed, to the Cremensian d in
each of the Order's restorers most similar, of the ancient
little Hermits of Egypt an imitator not without admiration
of all became. Priests, as ministers of the Most High,
she revered, so that by their counsel from choir, and from
sacred things she never abstained, although by pains sometimes
oppressed most difficult: in bearing which, as
also in adding ill-will of the envious, a heroine for the most part
of the Christian was held. Which was proven,
especially when about the monastery of S. Andrew to be removed, in difficult things she is tested. and
the dwelling of the most holy Trinity subjected to her to be restricted,
with the Milanese Prince from the suspicion of the leading men
was being treated. For the City's
decurions, Peter de Coquis, John de Lavizaris,
and Anthony de Mugiasca above the rest, were opposing, lest the monastery
with most ample buildings be illustrated, and lest this dwelling
into a monastery, just as was done, be transformed.
This one thing very many Virgins, who in such
dwellings together were living, under institutes circulated between
the world still and Religion, to the insignia of our
Order to be assumed entirely she stirred up by vow:
which also is attributed to certain male Tertiaries,
near Como received. Indeed during
the same time there to us numberless Nuns subscribed,
and little by little nine Augustinian family
monasteries of Nuns the City acquired.
[4] The Como people know, how many and what kind of injuries of storms
through this little Handmaid of omnipotent God
they have escaped: she excels in virtues: by whose prayers wars often interrupted,
and seditions of peoples buried we have received. And
indeed Pauls and Anthonys always having before her eyes
(although accompanied) in solitude perpetually she lived:
where neither either calamities of time, or the Virgins whom
she nourished from the care of the poor would have held her feet;
whose little cells to rescue them from misfortunes attentive
she entered. Divine intention, and admirable in the fragile sex
firmness! Idleness she punished with labor of hands,
with vigils beyond the use of men dedicated. Of nothing she boasted:
over nothing, unless it was heavenly, did she rejoice, of which
last still monuments. The voice meanwhile of the administering
spirit was heard, which her to suspicions
against the cult of the true God and against the unique regimen of the Church
to be undertaken impelled. But all that, forgetful of sex, on
the basis of Apostolic faith she set. No ever
with her empty petition, and no doubt in Religion:
whatever was about those things, which at that time
about the form of heavenly beatitude e were being agitated.
As much crucified to the world, with the Cross also greatly
she was delighted, either that the duties of prayers more safely she might fulfill,
or that herself from earthly concupiscences
more certain she might raise. A sign of this kind is seen still,
which by her persuading on the highest summit of the mount
near the monastery of S. Andrew was erected. to whom by example she is to others. Her pallor
from fasts, charity to the poor, constancy in adversities,
humility in prosperities, meekness in offices,
modesty in obsequies, and at last fervor in religion,
her co-Nuns subordinate to the highest perfection of virtues
wonderfully kindled. Was added to these the speech
with perpetual salt seasoned, and the prudence which from
the cradle she had carried into household matters.
[5] From these therefore the name of sanctity from the West
into the East she had acquired for herself, and with growing fame
day by day began by the Leaders, also by Prelates of the church,
to be held in esteem. No Indulgence to the Nuns was opened,
which she herself also did not try to obtain,
for this to Rome with Bernard her younger brother sent:
no likewise spiritual for the powers of sex institute, the monastery with best laws she tempers.
to which she also immediately did not adhere, where either by Apostolic
authority published, or by the counsel of the wise at least
examined and proposed she had perceived to have been.
What laws to herself in the Order to be prescribed she had taken care,
the same also perpetually she observed, and ordered to be observed.
And since from earliest infancy from pomps she had abstained,
she wished also at entry into Religion girls with garment almost
religious to Religion to approach. Second, none
did she admit, of whose moral rectitude was not
established; that you would add, that her own Rule for
the pure, not however for the penitent did. Third, those
absent from choir voluntarily, to be punished at dinner
she decreed. Fourth, none from sacred things, if it could be done,
did she permit to be absent. Fifth, with seculars conversations
for being well-off in any way she forbade;
as also those things which for relaxation of mind among co-sisters
were proposed. Sixth, only to the Roman Church
to subscribe she affirmed; even though Churches [other
at times from] the Hierarchy's norm should be detached f.
Seventh, illusions of demons, allurements of senses,
whisperings of flesh, and whatever of this kind
is opposed to the spirit altogether to be removed she asserted; very many
for this distributing medicines, which she herself
had collected. For what by her own she had experienced powers, that
also, as certain, to open to others often she was wont.
Eighth, in contracts with the world only the equitable
from direct use of process she assumed, the same also her Sisters
through canonical petitions sometimes to teach was wont.
[6] With these and other very many g rules the handmaid was commanding:
with whose sanctity's odor through neighboring regions
poured forth, wonderful to say, with what alacrity Virgins
equally and Widows, by nobility distinguished and with riches adorned,
with more ample palaces despised, she exercises humility, to her flowed together,
especially Milanese. Others moreover, with Magdalena
inviting by proclamation, the same way of salvation,
through which she herself proceeded, elsewhere snatched up, monasteries
at their own expense built, and not only
civil, but also rural places to the Augustinian Order added. In which course of time the regimen of others
she administered, to be subordinate more than to preside she wished;
and with fear rather than with swelling to be carried she suffered.
The seats of the sick she many times washed, the feet of handmaids
returning from outside often she cleaned, and cleaned
kissed. With this spirit ruling,
to ruling humility, to humility poverty, to poverty
constancy, to constancy faith, and to faith finally
love she added. Once and again, at two
girls with words at least to be punished, who from her monastery
had defected, tempted, herself rather with stricter
vigils to punish she began, this contest only with silence
to be able to be absolved affirming; that of the Order i of Humiliati to the rule to live they had chosen, although not for its
glory, as the receivers of the same girls noted.
[7] There flourished a depraved among kindred at that time custom,
by which closer ones only by the prayers of the closer
safely to be able to commend themselves they thought. But
when contrary to custom to Alberica guests took refuge,
and externals running to her this only to magic arts or hypocrisy
to be attributed they contended. Yet however Alberica,
not at all this to be owed to herself for her humblest manner of living
responded: Be far, asserting, be far those who me to the heavenly
inscribe: for me with countless bonds of sins enwrapped and entangled
I recognize, who with no prudence of mind disciples I instruct, with no
ardor of piety I cherish, and with no kind of praying I raise:
myself altogether of immortal glory unworthy I confess, who
sisters, that with highest of mind toward God alacrity they may converse,
at every moment do not exhort. I rejoice indeed
at the names of Saints, but my own danger
I deplore, since no my prayer of men ever
has overcome malice, nor any familiar demon
to yield has compelled. It is mine to take refuge with
the dispensers of the Divine Word, mine also let it be to be horrified
at the inquisitors of divine virtues. With these
and other such assertions she was angered, and at these
she was angry. in care of subordinates no less remiss But with growing thence the concourse of the pious
she was not however forgetful of her Sisters, toward whom
her first care always was: which that more easily she might obtain,
several at times of the servants of the Leaders, who
with deposited at the monastery's doors business entangled k
to be deceived able, most easy thought, to elsewhere to be sent
she ordered. Nor wonder if the Virgin from foreigners' affections
and arts l was not removed from her own. For her heart
was alien from any desire of the world, and her faith in the one
Most High perpetually erect.
[8] But it pleases here some things about her piety toward God
to recount, which entirely repeated for individual acts not
shall seem. For when for almost fifty years in the patria's
stadium she had run, and with deadly languor little by little
she was failing, she wished often into the choir to be carried; where
what with voice she could not, with spirit she perfected. Were present
the Confessors, by whose precepts when to her cell
she had returned, piously dies. for herself the Psalms to be read daily she took care.
And when those all things, which singly in the way of living
had been at hand, in such manner as could be done, for the supernal calling's
prize to be foreknown, the religious witness
had set forth; on the verse of the ninetieth Psalm;
I am with him in tribulation, on the Ides of May she expired.
Her body immediately into the monastery's basilica was carried,
and with people coming through individual hours
for some days she lacked burial. At last in a peculiar
little place buried she began with the vows of the pious to be fortified,
by which it was brought about that with notable eulogy a little later she was
illustrated. I omit the benefits, which by her with God
suffrage many faithful obtained, lest the Life's
limits I seem to exceed. Let know however the cultivators of histories,
that all those things, which here before eyes are placed, by
approved and pious familiars of Magdalena were collected,
and especially by Philosopher de Sala: who about
her prudence which in infancy shone forth a metre
published; from Nicolas Zaffarone, S. Antoninus's Rector,
and of the monastery of S. Andrew, before received Brothers of our
Order, Confessor; and from Fr. Augustine de Perlaschis,
Nicolas's in the same office successor.
ANNOTATIONS.
received in heaven enjoyed it before the last day of judgment;
and the affirmative defined Benedict 12, in year 1333; intuitive that it is
asserting, with no creature mediating in the reason of object: which yet does not
prevent, but that be believed the old error in Magdalena's time revived. For neither, as my Theology Master R. P. James van Calloen rightly noted, in a certain his on this matter to me letter, by one definition or even by several are so extinguished controversies of Religion, that sparks under deceitful ash do not lie hidden, which leap up not rarely; as in every time has appeared, and now indeed most manifestly, around so many times and so expressly condemned dogmas of Jansenius. Indeed even of this very, of which is treated, controversy fibres today persist, by which to be scraped off there must still be applied effort, may be gathered from John Sinnich's Saul Exlex; whose would that gravest error were, as probable to have sustained, book I chapter 67, that the Canonization of Saints does not import actual beatitude of the canonized, but only their consummation in the state of grace, sanctity and divine friendship: which his disciples explaining more distinctly, in public theses proposed sustained, that it is not of faith, indeed not even theologically certain, that the Canonized are in heaven. Add that although the light of glory, as the same my Master notes, and other things of this kind, which to behold God are thought to make, to the form of heavenly beatitude do not seem to pertain; nor controversies, around the same already once and now agitated, exceed the limits of scholastic disputation; in some way yet can be said from the prior by Benedict defined controversy to have flowed, while without anyone's reproach with others another opinion holding it is asked; whether the light of glory holds itself from the part of the object or of the subject, whether is given an impressed species of God or at least can be given; and several of this kind, which simply to the intuition of God pertain even Angelic.
LIFE II.
From a MS. sent to Rosweid.
Magdalena Albrica, of the Order of Hermits of S. Augustine, at Como in Insubria (Bl.)
FROM A MS.
CHAPTER I.
Pious infancy of Magdalena: monastic life, and Prefecture.
[1] The Albrician people, by an old stem of antiquity
renowned, but with the change of name a and
divided into families, in different towns of Insubria are sought again: Born nobly,
at Como however, which is a city in the last bay of Larius constituted,
most illustrious it was: since also to the highest
magistracy of the Republic Zaninus from the same people
we read raised. But with the memory of many obscured,
of Nicolas b the name eternal made the daughter Magdalena's
virtue and sanctity by no means common. For scarcely
born she of obscure future goods notes
bore: with the use of sacred things and frequent speech to be taken
and to delight, the delights of childish age to flee, and from infancy devoted to virtue,
and if anything less modest she had perceived altogether
to turn away, to the parents' commands easy herself to offer,
wonderful at last among all of herself loves to excite.
But above other adornments of virtues shone in her wonderful
a certain charity toward the poor and afflicted, of which
still in tender years the magnitude from this her
deed you may conjecture.
[2] There was urging by chance through those c times divine the dearness
of the harvest, the harvest distributed to the poor so that with food failing everywhere flocks of poor
people, foul with squalid filth and almost killed by great
emaciation, through the city wandered. One of these,
quite numerous, with the parent gone out from home, Magdalena
calls to herself, and a huge chest, well d
filled with beans, with one largesse exhausts; soon dismisses the beggars.
had agreed for a certain price to sell that whole chest.
Magdalena feared the parent's wrath, if the matter by chance
was discovered: nor could it longer be hidden, since the buyer
at every moment was expected. with prayers poured forth she restores it to the father. Therefore the whole matter
to God carefully she commends, and into tears poured beseeches,
that not herself to paternal fury he expose. The kind
parent listens to the entreating Magdalena: who scarcely with conceived
vows, the chest, with the same vegetables to the highest brim
f full, beheld.
[3] With these and other rudiments of great virtues
childhood having been spent, Deprived of parents when an orphan of both parents the funerals
had left her; the flux of human things considering,
what before she had esteemed little, now altogether to leave
she resolves. Therefore having obtained from three brothers permission
(as these from siblings without business is obtained)
herself wholly in a monastery, which to D. Margaret has the name,
outside the city's walls, and herself to S. Margaret's monastery about to receive, to God she resolves to dedicate. To this monastery
a beginning made known of virtue and of celebrated
sanctity women two most noble, Liberata and
Faustina, who from the city there transferring themselves g, as if from
the deep of waves into a certain port, with a small house hired,
with prayers and pious meditations all time
passed in hidden: but shone forth true virtue, and with the new institute's
odor spread, with the elders' authority
approving, many to them of the same life companions joined:
with whom then with certain institutes and laws to a more ample
place migrating, was constituted the monastery.
[4] This place therefore, of virginity guard and
of virtues palaestra she had chosen for herself Magdalena: but
another for her dwelling divinely was being prepared, divinely she is ordered to go to Brunate, which in this
most way is understood. She was proceeding by chance that into
the discipline of nuns she be admitted; when suddenly
a voice was sent from heaven, Magdalena, to elsewhere your journey turn,
and to Brunate take yourself; there will be your dwelling.
She stopped first, astonished at the matter or by novelty
or by miracle. Moreover when nonetheless, fearing the snares
of the most cunning enemy, she proceeded to go where she had begun;
again and a third time the same heard voice, and with interior
a certain sense the divine taught will h herself to
Brunate she turned. Brunate is an undistinguished village, on
that mount, which with vast wholly back to the East to the city
is opposite, by the ancient religion of citizens ennobled. Fame
indeed is that on that mount, besides Eusebius i, Eutychius
also a most holy Bishop once to withdraw
was wont, that more freely, from pastoral cares removed,
for himself and for God he might be free. The mount is by ascent steep and
laborious, on whose highest summit fixed a huge Cross
with pious often vows of dwellers is venerated. Brunate itself the village
in a wooded place, to the Augustinian nuns: in the middle almost of the mount is situated.
Hither there had transferred themselves of known probity women
several, and with Eugene Roman k Pontiff approving,
the nun life with certain laws sought from Augustine
they were leading.
[5] In this school of virtue in a brief time great progress
made l Magdalena, religious of religious discipline and of domestic
institutes observer, among whom in virtue excelling and of all virtues diligent
follower. But by a peculiar
certain sense by perpetual contemplation of bitter Christ's tortures
she was taken, since that fertile
to be of all Christian examples seedbed
she did not doubt. I grieve indeed that by the unlearned and incurious
age's vice it has happened, that documents of virtues,
which to glorious and fruitful imitation posterity
could excite, of Magdalena, then of others
also, in deeds done are missed; since miracles only
annotated we read, which all admire, to imitate no one
sane would dare. Moreover some traces of prudence
remained. and from the same chosen Ministra For when from the most certain opinion of huge virtues,
Ministra (so the Parthenon's
Bishop they were calling) created m she had been, in the care of her own
most diligently n she leaned. Were obeying through those times
the Nuns to the Canons of the major shrine o, who on appointed
days for those in the use of sacred things their work placed: but
indeed Magdalena prudently saw, that scarcely
could by men, of religious institutes wholly
ignorant, however otherwise pious, religious
women be informed. Therefore when she had received, that some
Parthenons [p] of Milan themselves to the Hermits of D. Augustine,
who through those times in sanctity flourished, [subordinate hitherto to the Canons, she transfers to the discipline of the Hermits,]
had transferred; she resolved, also herself in every way that from the Roman
Pontiff to obtain. Wherefore by the intercession of Bianca Visconti,
[q] who married to Magnus Sforza at Milan
ruled; in a brief time of the vow having become possessor, with publicly consigned
tablets, herself and her [r] Virgins to the Hermits' life
[s] she transferred, with more abundant proceeding of religious discipline.
[6] She also met another inconvenience, lest the Virgins,
who for the cause of asking alms to the town to go
were wont, hindered often by storm at return,
with strangers of dubious fame as guests to be forced to turn aside,
a dwelling for them [t] she acquired. A garden [u] for
pious uses gave Aloysius Sala: Philip [x] Visconti
Duke of Milan from old ruins, for building
a house, of cement as much as was sufficient. Coalesced
then this lodging, and a true effected
monastery it became [y], into which immediately was sent from
Brunate a colony, only by the color of the head veil distinguished.
It was attempted that all then into the city should descend,
lest by sudden military incursions, which that
age held infested, the Virgins should be exposed, too much
to danger opposed. But Magdalena, by divine namely
nod, there with many remained: in our at last
age the monastery within the pomerium was constituted.
ANNOTATIONS.
CHAPTER II.
Miracles granted to Magdalena while alive.
[7] Nor indeed much did Magdalena doubt
trusting in divine help: I shall subjoin a singular
snow blocked the entry into the city. Wherefore in the Parthenon
in a brief time of domestic harvest the scarcity to be felt
began, to the needy Sisters divinely bread and when the dinner hour was approaching, and there was nothing
that could be set before the Virgins, the Promus to the Ministra
flies, and showing on her face the conceived grief and fear,
trembling expounds the matter. To hope well
of divine providence orders Magdalena, and with the customary
sign the Virgins to dinner to call. Obeyed
she: nor this obedience, nor the Ministra trust
in God deceived. Scarcely had they reclined, when suddenly
at the door knocking is heard. Runs the doorkeeper, and
a very large basket filled with the best bread she finds:
and when who had brought it in vain with eyes and voice they sought;
she recognized the divine generosity. And indeed untouched
and by no traces violated the snows of the divine giver trust
made. To this is not unlike the following. With most ardent
heat the Virgins were tortured, when in a place lacking waters,
all the springs by the summer heat had dried up: and to settle thirst cherries she obtains. and herself
also Magdalena with thirst was burning then most: when
to her one of the Virgins approaches, and help to the burning
thirst some asks. Comforts gently the burning
Magdalena; but when the more ardent force of evil consolation
received none, into the domestic garden she goes out.
Even the trees had dried, with raging from above
intolerable sun's heat. Here on her knees falling
her Father she begs, that the failing in thirst Virgins he should ripely
assist; and behold immediately on a dry tree, and
bare even of the leaves, very many cherries are seen,
with whose healthful juice the thirst of each was extinguished.
[8] But through almost all kinds of miracles ranged
Magdalena's virtue was: wherefore worth the effort
it would be those, Of a kinsman in a state of sin divinely taught, which while among the living she was she did, first
to put, then the rest just as we have found noted.
A noble man had visited Magdalena, for the cause of duty
and kinship. Him when Magdalena with grave crime
bound divinely had received, with many tears she received him.
He asks why she weeps; and when more sharply
silent she pressed, at last Magdalena; Your, said she,
death I lament. Was making light the man, from such
thoughts most alien, the holy woman's response:
for himself to be sound; nor any precursor
of death and disease any in himself to perceive,
with sound besides age to flourish: with prudent admonition she corrects. but if of himself
by enemies built snares she had learned, let her not delay
to detect: that he would bring it about that they of the conceived crime
should repent. Here Magdalena, with great sigh having attested
the conceived in mind grief, herself of eternal death
to have spoken said, and proceeded to the man of the hidden crime
notes and traces all to recount. Who at last,
astonished by such a certain denunciation, when he that Magdalena
only divinely to have received certainly knew,
and by salutary fear of God agitated, thence with washed
through sacred confession the soul's filth, of a Christian man
worthy he established a life.
[9] There was a certain peasant, very impotent of wrath,
with which once into rage almost turned, his most dear
daughter for a slight cause her head, she heals a wound struck on the head, with axe driven, foully
had cleft. Runs lifeless the mother, and her daughter to
Magdalena carries, herself at her feet she casts, with great
weeping help she implores. Magdalena after brief
prayers the head fortified with the Christian sign with a veil binds,
and in a moment cures the wound. With the same also
sign of the cross virulent ulcers a certain peasant, whom
raging atrociously plague had seized, suddenly drew over.
Was going often Magdalena into neighboring villages, that
the duty of Christian charity she might fulfill. and with the sign of the Cross pestilent ulcers Therefore into
a hut, almost blinded with smoke, having entered,
she met a woman b with two abscesses on the throat
laboring: whose poverty and sufferings pitying,
with impressed sign of the Cross, from all that pain and ulcer
she freed: and since the matter could be hidden, since in an obscure
hut it had been done, the woman she ordered the matter
all even to her death diligently to keep silent c.
With this same Cross one laboring with fevers in like manner
she restored to health. and fevers. At Como was lying down a man indeed honest,
and with pains most sharply was tortured. He hears
by chance Magdalena passing by; and with conceived
of her virtue not doubtful hope, himself at the door to be set he orders,
passing by d he beseeches: she stopping with the customary sign of the Cross
the fever immediately, and pain from the body drove away.
ANNOTATIONS.
CHAPTER III.
Death of Magdalena and miracles wrought at her invocation.
[10] With these things therefore done most illustrious, now plainly
aged, by long-lasting and to her familiar disease
afflicted, at last in year MCCCCLXV a to heaven
flew, with great left to the Como people of herself b
desire; she dies in year 1465. and with celebrated funeral by select men
she was carried out, and in the same Parthenon buried with this
added epigram:
To Magdalena Albrica c most blessed Bishop,
who beyond religion increased by sanctimony,
and miracles. This shrine
most pious posterity erected.
PIERIUS ALBRICUS HIS SON SET UP.
In what year of age she died is uncertain: moreover when
the noted largesse of beans falls in year MCCCCIX,
it is not difficult to conjecture that she plainly an old woman
yielded to fate.
[11] Continues the same fame of sanctimony and glory of miracles
even to our age. At her invocation conflict between brothers is calmed, Some quite
attested wonders here we bring forth. The brothers
in the Albritia people, when into three parts to be divided was
the inheritance, were foully in dissension, and the matter little by little had
been brought to the point, that already on a determined day with the sword the dispute was to be ended.
Was distressed of one d the wife both for her husband and her in-laws'
danger: occurred to her Magdalena's well-known virtue;
and no delay, of a certain vow e she makes herself responsible. A wonderful
matter! suddenly by divine power the enraged minds to
concord are recalled, and the whole matter quite familiarly
with words is concluded. Alexander Sormannus,
shaken from his horse with broken hip to the ground he is hurled.
It was a solitary place: and at the tomb a broken leg is solidified. therefore for the gods' and men's
help with most sad voices he was imploring. Run
up nearby tilling the field peasants, and the man
between hands to a neighboring village they carry.
Many things (as is wont) saying about recent Magdalena's
miracles, Alexander orders himself to be carried there.
Scarcely to the tomb had he been carried, when suddenly
with a vow undertaken altogether sound he appeared f. Baccolina was
at Como, by a vow made to her she is healed of pestilence, who with raging through those places pestilence seized,
was almost laid out. Dire altogether the disease's force, and present death to those seized. Were extinguished in the town
not very crowded, scarcely with the first month rolling, of men
over five thousand. She therefore with the help of Magdalena implored, unharmed escaped g.
[12] But in John Baptist Pelizone Magdalena's
virtue is ennobled by a double miracle. He with vitiated
knees lame and deformed, when by chance he was h
in childhood, to Como is carried by a parent; Who as a boy at the tomb began to walk straight, to Brunate
he comes, and to the Bishop in arms he hands him over. She having received the infant
to the little place together with the parent goes, then with high
voice she orders the boy, through God's omnipotence and
Magdalena's merits, immediately on straight steps to stand.
A wonderful thing plainly! At the name of Magdalena every disease
withdrew. To the same Pelizone now grown, in a different
kind, present Magdalena's help happened to experience.
Going on a journey he fell among robbers, who the man
despoiled by no means content, now a man about to be killed by robbers with nefarious cruelty,
altogether naked from clothes into a deserted hut
well bound they cast: there often barbarously playful
with brandished swords they terrify and threaten his throat almost they strike.
He in vain to soften with tears the iron breasts of men
trying, since nothing of hope remaining he saw, himself wholly
to imploring divine help betakes; and old
benefit's grateful memory made hope of new also
to be received. the same invoked safe he escapes. Therefore not slowly Magdalena he implores:
that his client in such great dangers she should not desert,
he beseeches. Among these things the assassins outside to feasts withdraw,
that then with innocent's blood through play they might abuse.
But to Pelizone now all bonds spontaneously
had fallen; and conveniently, with helping no doubt Magdalena,
through woods naked he had escaped; and not much
far to rustic huts brought, and given by the common
charity a rough cloak, of the received benefit not ungrateful
witness, himself to Como betook: and himself confessing guilty,
vows he fulfilled, and then with offerings adorned the Parthenon
with a daughter i also enriched.
[13] Not much after John Peter, by a demon
possessed, she frees a possessed man appearing to him, miserably was tortured. And when by Christian
rite the importunate possessor was being expelled, he cries out,
himself only by Magdalena Albritia's commands from his possession
would yield. The same night to John in sleep
appeared Magdalena, in the dress of a nun,
a burning torch in hand bearing; who the rebuked demon
immediately drove away, with John no further such suffering k.
With these things therefore and very many others Magdalena's fame increased;
and Brunate so long was celebrated, and she is venerated as Blessed. as long as the sacred
pledge there was preserved. For in past years
the Nuns, ordered to migrate from there, with themselves also the sacred
bones brought. She is seen painted l at Como in the temple
of D. Augustine and in many places of the monastery; everywhere venerated,
and by the ancient piety of the citizens held as Blessed.
ANNOTATIONS.
ANALECTA
From the Italian of Hieronymus Borserius.
Magdalena Albrica, of the Order of Hermits of S. Augustine, at Como in Insubria (Bl.)
FROM ITAL. OF BORSERIUS.
[15] Fr. Peter of Crema, in the sermon, which he composed
about the praises of this blessed Nun,
narrates, that with the holy Sacrifice of Mass so piously affected
she was, that as often as in her monastery's church it was performed, Devotion to the Mass, she
took care to be present, even if several on one day Priests
came together, there either by externals brought, or by the fame
of Magdalena herself attracted. Page 28 Fr. Paul Lulmius says,
that over bare flesh she was wont to wear a rough
from raw hemp cloth, in the form of a scapular,
and it with a thick rope and somewhat knotty to bind:
scapulars however of this kind, the use of hairshirt,
in those parts
sufficiently usual, supplied the defect of those, which
now from the bristles of animals are woven, hairshirts. page 31
[16] To spiritual exercises fervent and assiduous, especially
when she now to old age inclined, these things almost she observed
daily. p. 117 At dawn fortifying herself with the sign of the Cross
she bent her knees, and confessing her faults three kisses she affixed
to the earth in honor of the most holy Trinity. pious by day
Some hours then after, she inclined herself toward the image of
the most blessed Virgin Mary, the purity of that heavenly
Queen praising, and to her for maternal protection
bestowed on her gave thanks. At noon she greeted
another image of S. P. Augustine, and considered
the dignity of his Rule, under which she served, asking
to be taught its complete observance. With the day already
inclined she turned herself to the figure of S. Mary Magdalene
expressed on a tablet; and with the favors conferred upon her by the Son of God
reflecting, she prayed that to her a salutary penance
for her sins he would obtain. In the evening finally
falling on her knees, she again confessed her own
fault, and at night exercises: and her Custodian Angel's protection she sought. The night
similarly she had divided into three parts: so that in its first
part she invoked S. Michael the Archangel, the equity of divine
justice considering, and her breast humbly striking;
in the second, she turned herself to the Archangel
Gabriel, desired the salvation of some soul,
and ruminated the beginning of our redemption
from the mouth of the most humble God-bearer brought forth: in the last, thanks
she gave to all the Angels, them in some way binding
with the embrace of arms, with an act of profound
submission, with added firm purpose of mind about caring for
on that day, as much as she could, her own spiritual progress.
[17] Writes Fr. Paul that so reverent she was
of Priests, that outside Sacramental Confession
with no one of them did she dare to speak alone; reverence toward priests, and so great trust
in their suggestions she had, that counsels, even about
least things, around the monastery's regimen given by them, she tried
to commit to execution. p. 71 It happened once that
one of them, after a sermon about divine things in
the monastery held, thence withdrew; whom following
Magdalena, nor knowing herself to be observed by anyone, did not
seem to be able to be sated by kissing the traces, which to the earth
he had impressed; thanks to God giving for the precepts, which
through him to her and her own to bring he had deigned: and then
falling on knees, so much there of time she expended
praying, as he had filled in speaking, in this somewhat
manner to repay to God wishing the received grace.
Meanwhile of the Professed sisters two, who the whole matter
had noted, of it the notice to the whole communicated convent.
Which when she understood, of being detected grieving,
most humbly she asked each, that not outside the monastery's
ambit such a thing through them be divulged. Visited
then by Martin, and the Como Bishop. then Bishop of Como, to him
she fell at the knees, the extreme hem of his garment shyly
kissing; and the same she rejoiced to be done by the other Sisters,
whom soon after the Bishop's departure she called into
the church, and ordered for such a favor thanks to be rendered
to insist as long as, as long as his presence they had enjoyed.
p. 73 There is one who adds, that often she was on this account visited by
the blessed Fr. Anthony de S. Germano, She is visited by B. Anthony and S. Bernardine. from the order of S. Dominic,
into which received about year MCCCCXXV he so much
advanced to perfection, that in the monastery
of S. John near Como established Prior, he became renowned
with the grace of cures; whose other divinely conferred favors
whoever wishes to know, let him read the life of S. Peter Martyr,
by Archangelus Mancassone described. It is also said
that to her came S. Bernardine, when he had come into
Lombardy, the excessive license of the Duke of Milan
to rebuke; and the region's monasteries singly
he visited, the word of salvation in them preaching.
[18] Of singular especially modesty and humble
mind. p. 76 she refuses to be praised, When therefore once to her had come for the cause of duty
a certain man from Tuscany, and tried to compare her
to Saint Clare and Catherine of Siena; she copiously
began to weep. He however the begun discourse
continuing; Happy me, said she, if through the steps in which
these preceded I could even from afar follow:
a useless servant I know myself of my Creator, to whom would that
at least for greater debts I might give satisfaction! you
with your prayers help me, I pray, that I may merit to be saved.
Some adds, that through the same guest she took care,
at Rome to be obtained for her of sins indulgence
for the hour of death: but from the letters of Pierius and
Bernard Albrici, is gathered, that an indulgence of this kind
to her by her younger brother was procured. or to ask anything from the Duchess for herself or her own. Admonished
once that from Bianca-Maria, Duchess of Milan,
for her monastery she should ask certain neighboring estates,
addicted to the fisc, she did not allow further mention to be made
to herself of that matter, although it was easy to obtain from
the Princess, who not rarely to her visiting
came. With the same modesty she avoided, lest she be persuaded,
that from this or that devout friend something of ornament
she should obtain for her most poor church: she was wont
to say, that splendor of this kind befitted urban or suburban churches,
to whose frequenting often
are attracted secular faithful by such apparatus; in
eremitic or rural churches, which Parish
were not, sufficed simple structure
with cleanliness.
[19] Vehemently displeased her if any of the sisters
came more slowly to choir, she punishes those late to choir: and her she ordered after
the rest there to remain, while others were in the refectory:
but if any was wholly absent, to her she enjoined
one or another night without a cushion on bare straw
to sleep. p. 47 Beyond the rule, common then to the Brunate sanctimonials,
she established that to the holy Communion
they should partake at least on the first Sunday
of Lent and Advent, on the Lord's Birthday, she increases the days of ordinary Communion:
Epiphany, Purification of the God-bearer, the feasts of the Annunciation,
Resurrection, Ascension, Body of Christ,
Nativity of B. John the Baptist, Assumption
of Our Lady, S. Augustine, S. Michael, and All
Saints. p. 49
[20] Patience in adversities she proved many times: but
worthy of note especially is the case, for those slandered her in which before Francis
Duke of Milan she was accused, that she praised
the counsel of those, who under pretext of visiting the monastery
of Brunate, for exploring the convenience
of taking the neighboring city of Como were said to have abused,
with suspicion in this only founded, that in some
place, from which to the city the prospect lies open, they were noted
to stop a little, and its situation to consider. p. 96 Did not
flame up Magdalena into anger against accusers so
unjust, although she knew it could happen, that this matter danger,
not only of life to lose, but also of the monastery
utterly to be overthrown might create: nor labor
did she think, that her innocence she should prove to the Duke; piously she intercedes: but
to the church she betook to pray for them, the rest to God
she committed, as if certain from elsewhere to be detected the calumny's
falsity. Nor was she frustrated of her hope: and when
were thought to suffer the punishment of retaliation the rash
accusers, she herself for the same solicitously interceded; and the matter
whole with silence she took care to be enveloped, especially in her
monastery, where she for some days fasted writes
Fr. Paul, that God to the same placated she might render.
[21] Another grave persecution against God's handmaid
was stirred up by two young men, for her detractors of whom the elder was seeking
to be joined in matrimony with Catherine de Pioppia,
only daughter of John, of the first then among the Como people authority:
for they had persuaded themselves, although falsely, that
she, desiring her monastery with Catherine's ample inheritance
to enrich, not only would persuade, but almost
would force to take the habit with herself. p. 98 Hence
manifoldly they were detracting from the morals and conversation
of the Blessed herself, all things to the worst dragging,
and her fame as much as they could among citizens and externals
darkening, that even thus the girl they might draw away from
the proposal of taking up religion, of which not slight
indications she gave. Took ill the matter the nuns,
and admonished the Mother of seeking remedy: She prays God. she
however replied, great thanks were to be given to God, who in this
way them was proving; she however by no means would commit,
that of injury done to herself with their own or their
kindred should anyone complain; indeed she ordered that this
matter with the deepest silence be pressed. Then to the church
she betook, where to prayer fallen on knees, and
into the deepest contemplation of heavenly things
caught up, she remained without all motion, until her
the Sisters coming up for dead to her cell
carried out.
[22] Under these things spread the fame of Augustinian discipline,
in the Brunate monastery flourishing again;
by which not only were attracted women to its imitation, To Franciscan Tertiaries
but also men to cultivating solitude. p. 68 Among
these were Fr. Ambrose Gorla and Fr. Andrew
Mairuolo, both professed under the habit of the third Order
of S. Francis: who with great instance supplicated,
that to them be permitted to lead the solitary life, in that part of the wood,
which between Brunate and Como situated, from S. Donatus
had its name. This faculty to them gave James
Mansueti Bishop of Bibli and titular Abbot
of S. Julian, in year MCCCCLVIII; but he restricted it to a space
of XXV years, under an annual four pounds
of wax and one pound of incense pension. Which then
Martin Bishop of Como, in the name of Pope Pius
II, as his Legate, confirmed: and from
the consent of subsequent Abbots of S. Julian, she obtains a cave to be inhabited. the cave
which there nature had made, was converted into a true
convent of Brothers: to whom in year MDXV the noble church,
there built consecrated John
Anthony Volpi, also Bishop of Como, with no
as is fitting to think more urgent respect, than that to those
approaching B. Magdalena's tomb he should give convenience. Thus
certainly to have judged seems Hieronymus Butius the notable
Theologian, who while there as Guardian he acted, solicitously
took care to annotate the graces, which to B. Magdalena's
merits as received they were referring, however many through there passed
and there turned aside as guests.
[23] Notable her toward wretches charity by most frequent
examples could be noted: a few as a sample
here will suffice. p. 38 she cures pestilence: A peasant infected with pestilence,
as best he could, crawled to the monastery; and
trusting to her well-known kindness, that she be called to him
he asked. What evil he was suffering by indications not obscure
knowing the Sister who at the door was watching, wished
to drive him far away, lest by her presence the evil there
he should bring: but came up Magdalena, and her there to remain
ordered; and with the place of the disease and signs inspected to her cell
she ran back, blessed oil she brought, and with it
the wounds appearing on the arms she anointed, and so dismissed,
within a few days he would be sound. There are who say
immediately healed, but from the authentic relation of miracles,
to which to add nothing I would wish, no more
is elicited than now I have written. p. 39 A certain noble matron
and nobly married, for a sterile she begs offspring: of about twenty years, since
she conceived no children, was vehemently afflicted:
and so by the fame of wonderful things, which through Magdalena to operate
was said God, led, to Brunate she came, the necessity
she expounded, the remedy she demanded. She prayed
therefore for her Magdalena; nor in vain: for in a brief time
with conceived offspring pregnant she, and at length the same happily
brought forth to Brunate she carried, blessing for him from
her asking, to whom she referred received. Then she with the boy
received in arms, God, said she, who through his mercy
without my merit this to you granted, to him
let him bless; and so dismissed her. p. 89 A peasant woman
of Brunate, she heals fevers: feeling that to the fever, with which she labored, head pain
had been added, was praying God that he would help her: but soon
entered to visit her Magdalena, and with made
over the head of the sick the sign of the Cross drove away the pain,
mitigated the fever, which itself also vanished within
a few days, with admiration of all, who before
to the wretched had ministered. The whole matter as it happened diffusely
narrates Fr. Paul, asserting that he had it from the legitimate
attestation of the very woman, found in writings.
[24] In year MCCCCLXV on day XVI May, the dead
body they brought to the church, and extended over some tables,
after death she lies in the church for eight days clothed in monastic ordinary garments. p. 136 But
these were quickly torn apart by the faithful running together everywhere,
cut from there particles for the sake of devotion
wishing to keep: by whose importunity overcome
the nuns thus unburied their Mother for the whole eight days
left, and then at last in a peculiar tomb,
specially in the church for her prepared, they buried. In the year
MDXCV however, when their successors did not wish to depart
from their old monastery without Relics of so
holy a Mother, in year 1595 the bones to be translated emit a sweet smell. with permission of Superiors was opened the said
tomb, and from it came forth an odor altogether
heavenly. p. 140 Then Tobias Peregrinus, a little before Vicar
General of Felicianus Bishop of Como and Canon
of the Cathedral church, assisting this action,
ordered that John Baptist Raimundi, Episcopal Notary,
a public instrument of the whole matter should make,
and he himself with his own hand transferred the holy bones
into a small chest prepared for it; which then was carried
to the Abbatial church of S. Julian, of which he himself
then bore the Title. There also was translated
a tablet of white marble, containing the epitaph
and effigy of the Blessed, by a sculptor not unskilled so
formed, that moderately above the equal background it stands out.
[25] Of those who before the said translation
at Brunate recovered health, Before this at her tomb were cured abscesses, a Milanese infant
was, as wrote P. Butius praised; whom
from his parents' vow his nurse there had brought, three
abscesses suffering, all lethal, from which in
a moment he was freed. Martia Cernezza of Como,
when for two months a huge in arm torture
was scarcely now bearing, pain of arm, a silver arm
to be offered to the Blessed she vowed: and quickly recovering, the vow
she paid. Hippolyta, wife of John Donatus Paravicinus,
in each childbirth wont to be in danger, Sister
Angela Professed of the Brunate monastery
asked, that herself she should commend to the intercession of the Blessed. danger of childbirth, Did
she what she had been asked on XVI October in year MDLXIV,
and on the next year on day VI August without difficulty
bore Hippolyta a daughter, who to the same monastery
bound herself afterwards, called Sister Octavia; and took care
that the memory of the benefit authentic should exist in the monastery,
as also a silver offering from the supreme will of her mother.
[26] Celia Mazaretta, two years after these things a dangerous
in throat abscess suffering, grave wound, with a wound
grave on the right side, proposed at the tomb
of Magdalena a wax votive to offer, that by her intercession
death she might escape: and not much after sound she rose,
and coming to Brunate paid the vow; the matter however
whole, as it was done, with described accurately circumstances
individual, just as also Sister Octavia had done, described
another Sister, called Constantia. Joseph Pansoi,
born at Modoetia, pain of head, desiring to be freed from a vehement
pain of head, with which for two years he had labored, and
remembering that with himself he had a particle of the veil,
which once the Blessed had used; the same with hand he led
over the head in the form of a Cross. Which when often
he had done, free he felt himself, to Brunate ran,
for many hours at the tomb prayed; and to whose favor as received
the grace he referred testified, with offered notable
alms, and faithful narration of the matter done before
the sanctimonials: who with most joyful mind hearing him,
his words to writing they committed, as also several others
favors of this kind, through the Blessed's invocation
obtained.
[27] Bernard Carcanus, with poisoned dart wounded in
throat, while at every hour death he awaited, a poisoned dart's blow, offered
to B. Magdalena was, with a vow made through Lucretia Peregrina
about a silver image at the tomb to be brought;
which when there was brought, the wound coalesced, and
vanished, what fear to all had instilled, the danger.
To make the matter more attested the same Peregrina
did, through writing kept with the nuns,
in which she acknowledges herself also to have been favored with grace of the Blessed
for herself and her husband, after similar vows:
for she indeed suddenly was freed from grave stomach
pain; and other infirmities, but her husband sound rose from the bed,
in which he was lying dying. Through commendation of this kind also,
made by Sister Helena Peregrina
Professed of the same monastery, piously is believed of the same
mother freed from a double pain, which her life
had brought into danger, in year MDXC according to the register
of the nuns: who did not omit to apply necessary
to legitimate proof circumstances; but
also memory of the same benefit particular keeps
Louis Peregrinus, of Laws no less of Christ
than of Justinian skilled.
May III: 14. May
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